sin is there is matter of condemnation There 's not a man to be found on earth who upon this account and in this sense is not obnoxious and liable to a sentence and state of Condemnation for * 1 Kings 8.46 there is no man that sinneth not * Jam. 3.2 in many things we offend all * 1 Joh. 1.8 if we say we have no sin we deceive our selves and the truth is not in us Besides those actual sins which break forth in external acts which are committed upon deliberation and with consent of which all are more or less guilty I say besides these there is in all a corrupt wicked depraved Nature which Nature puts forth it self in evil motions sinful propensions strong inclinations to what is evil O that Fomes Peccati those Motus Primo-primi as the Schoolmen call them those inward ebullitions of indwelling sin in impure and filthy desires set forth in Scripture by Concupiscence what shall we say to these are not they sinful is there not in them matter of Condemnation if God should enter into judgment and proceed according to the rigour of his Justice and the purity of his Law surely yes If it be prov'd that they are sinful unquestionably then it follows that they expose a person to Condemnation now how full are our Divines in the proof of that Concupiscence the first risings and stirrings of Corrupt Nature even in renewed and regenerate persons are properly and formally sinful whether they consent or not for Consent is not so of the Essence of sin but that there may be sin without it that may have some influence upon the degree but not upon the nature of the thing it self Those evil thoughts and motions in the Heart with which the best are so much pestred are not meer infirmities attending the present state of imperfection but they are plain iniquities there is sin in them The Apostle speaking of them sets the black brand of sin upon them Rom. 7.7 What shall we say then is the Law sin God forbid nay I had not known sin but by the Law for I had not known Lust except the Law had said thou shalt not covet The holy Law forbids these inward workings of the sinful Nature as well as the exterior acts of sin therefore they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of that Law and being so therefore they are sinful They flow from sin they tend to sin and yet are they not sin when Lust hath conceiv'd it bringeth forth sin Jam. 1.13 This is the Doctrine of our (a) Art 9. Church of the ancient (b) August lib. 1. contra duas Pelag. Ep. cap. 13. lib. 3. contra Julian cap. 3. with several others cited in Chamier tom 3. lib. 10. c. 10. Fathers of the Body of (c) Vide Cham. tom 3. lib. 10. c. 4. c. Chemn Exam. Decr. 5 Sess p. 93. c. Calv. Instit lib. 3. c. 3. Daven Det. Qu. 1. Ward Determ Theol. p. 136. c. Protestants and they make it good by several Arguments of great strength The (d) The Council of Trent anathematizeth all who hold Concupiscence in renewed persons and after Baptism to be sin Sess 5. Bellarm. de Amiss Grat. lib. 5. cap. 7. Valentia de Pec. Orig. cap. 7 8. Perer. Quaest ad Cap. 7. in Ep. ad Rom. Disput 7 8 9. Papists are wholly of another mind And whereas 't is said here in the Text There is no Condemnation c. they carry it so high as to affirm that in reference to Original Sin the depravation of Nature Concupiscence the inward motions and inclinations of the Heart to sin after Baptism Faith Regeneration there is no matter of Condemnation or nothing damnable in them who are in Christ He that will please to cast his eye upon the (e) Non tam significat nullam esse Condemnationem justificatis in Christo ob Concupiscentiam quà m nihil esse in eis condemnatione dignum Bellarm. de Am. Gr. lib. 5. cap. 7. Tollitur damnatio quantum ad Culpam quantum ad poenam Primus Motus habet quod non sit Peccatum Mortale ex eo quod rationem non attingit in quâ completur ratio Peccati c. Aquin. in loc c. Et consistit differentia in hoc quod inillis justificatis nempe in Christo nihil committitur damnabile propter donum Christi tam externum quam internum Intendit itaque per nullam damnationem nullum actum quo meremur damnari Et dixit hoc ad diffetentiam Primorum Motuum qui sunt etiam apud justificatos in Christo ut intelligamus illos non esle materiam damnationis Primi enim Motus non reddunt Sanctos damnabiles tum ob eorum imperfectionem tum quia absorbentur a copiâ Sanctarum actionum continuarum Cajet in loc Hinc patet nec concupiscentiam nec aliud quippiam in renatis esse peccatum damnatione dignum A-Lap Non quod volo ago c. ex iis sequitur involuntarios esse Concupiscentiae motus in renatis ac justis quibus proinde ad poenam imputari non possint Est Quamvis Caro contra Spiritum insultans molestias exhibeat iis qui sunt in Christo Jesu nihil tamen est in iis damnatiois quia dum non consentiunt non ipsi operantur illud sed peccatum quod per Concupiscentiam habitat in Corde Soto Citations here set down which are taken especially out of their Expositors upon the Text may see that this is the Interpretation which they put upon it What no matter of Condemnation nothing damnable in them who are in Christ this is much too high Our Adversaries I suppose though they deny any merit of Condemnation upon the forementioned things yet surely they will not deny but that sin in its full Act merits Condemnation if they will be so absurd the Apostle plainly determines it Sin when it is finished brings forth death Jam. 1.15 Now is there not too much of this to be found even in Saints in Christ and therefore are not they worthy of Condemnation True indeed Sin whether in the conception or in the finishing is not * Ad haec respondetur dimitti Concupiscentiam Carnis in Baptismo non ut non sit sed ut in peccatum non imputetur Aug. de Nup. Conc. lib. 1. cap. 25. imputed or charged upon them and so there is no Condemnation but yet as considered in its own Nature it merits Condemnation it doth so ex Naturâ rei exjudicio Legis onely 't is not so in point of Fact and in Event ex indultu Gratiae as one expresses it Sin is sin in the Children of God and it merits Condemnation in them as well as in others whence is it then that there is no Condemnation to them meerly from the Grace of God who doth not impute this sin to them As Solomon told Abiathar he was worthy of death yet he
in action that 's the guide Now take Christless men the persons of whom I am speaking Flesh is the spring and Flesh is the guide of their actings if they think 't is from the corrupt Nature if they speak 't is from the corrupt Nature if they love 't is from the corrupt Nature c. and so all along this is that spring in them which makes all the wheels to move And this is that guide too by which they steer order direct their whole course And it being so their conversation must needs be a fleshly conversation or a walking after the Flesh for that is always denominated from and answerable to its principle and guide if it be a fleshly principle and a fleshly guide it must needs be a fleshly walking And thus it is with persons out of Christ they act from the flesh and by the flesh and so they are said to walk after the flesh But such who are in Christ they do not thus walk corrupt Nature is neither their principle nor their guide there is another Nature in them by which they are acted and guided viz. the Spirit as I shall shew you by and by when I come to the Affirmative part Expositors whom to cite would be endless do variously open and illustrate this walking or not walking after the Flesh but the Most do pitch upon that illustration of it which I have given This concerning Flesh in the general consideration of it But then The Flesh more particularly considered Of Lust the most natural and vital act of the Flesh Secondly It may be considered more particularly with respect to its proper radical most natural and vital act and that is Lust or lusting This Lust is the great act the most genuine issue of the Flesh the stream which does most immediately and directly flow from that fountain the most proper notion of the Flesh is to conceive of it as a lusting thing The Apostle therefore when he was speaking of it presently he puts down this as its most proper and essential act * Gal. 5.17 The Flesh lusteth against the Spirit and Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the Lusts thereof Sin here is the Flesh and you see how it works You read of the Lust of the Flesh Gal. 5.16 and of the Lusts of the Flesh Eph. 2.3 Rom. 13.14 Gal. 5.24 These Lusts I say are the most proper issue and the most genuine effects of the corrupt Nature in man Rom. 7.8 Sin taking occasion by the commandment wrought in me all manner of Concupiscence or Lust Eph. 4.22 That ye put off concerning your former conversation the old man which is corrupt according to the deceitful Lusts Observe how the Flesh the old man the corrupt Nature and Lust or Lusts are usually link'd and coupled together To apply this now to the walking which I am upon To walk after the Flesh 't is to live and act as under the full power and strength of unmortified Lust 't is to indulge gratifie obey and comply with the Flesh as a lusting thing or as it puts forth it self in sinful lustings The Apostle 2 Pet. 2.10 having spoken of walking after the Flesh immediately he instances in the gratifying of a particular Lust thereby shewing what that walking after the Flesh is But chiefly them that walk after the Flesh in the Lust of uncleanness c. On the other hand Not to walk after the Flesh 't is to keep Lust under to beat it down to resist it not to give way to it in whatever form or shape it may assault the Soul to live in the daily mortification of it not to suffer such hellish fire to smother and burn in the Soul to let it have no harbour or entertainment in the heart but to thrust it out with abhorrency and detestation c. this is not to walk after the Flesh But this Lust being so near to the Flesh so connatural with it that which issues from it even as heat and burning doth from the fire and the walking or not walking after the Flesh being so much to be measur'd by it I will therefore give you some further explication of it Lust in Scripture as 't is taken in a bad sense for the Spirit hath its lustings as well as the Flesh sometimes notes the habit the root it self viz. the depraved Nature sometimes the Act that cursed fruit which grows upon the forenamed cursed root The Apostle James speaks of it as the Mother sin if I may so express it Jam. 1.4 Every man is tempted when he is drawn away of his own Lust and enticed then when Lust hath conceived it bringeth forth sin c. Paul speaks of it as the daughter-Daughter-sin Rom. 7.8 Sin taking occasion by the commandment wrought in me all manner of concupiscence or Lust the One considers it as the fountain the Other as the stream In this latter Notion I am to open it and so 't is the bent and propension the eager sierce vehement desire of the Soul after fleshly Objects or sensual things For Lust in its strict and primary sense mainly lies in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the desiring or concupiscible faculty therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word by which it is set forth The Soul of man is a desiring craving thirsting thing 't is a very mass of desires and there 's no faculty more natural to it or wherein it puts forth it self more vigorously than the desiring faculty Now here 's the principal seat of Lust and that which gives it its very being when the Soul is earnestly vehemently impetuously carried out after some sensual good something that will please the fleshly part if it will but do that let it be what it will this is Lust I say it refers principally to the desires as inordinately set upon and drawn out after fleshly things Therefore the Apostle couples them together the Lusts of the Flesh and the desires of the Flesh Eph. 2.3 And the other Apostle speaking of the inordinate desire of worldly pleasure and profit he expresseth it by the Lust of the flesh and the Lust of the eyes 1 Joh. 2.16 I know if you consider Lust habitually and radically there is more in it than this for so 't is the bent and propension of the Soul to whatever is evil and its aversation from whatever is good But if you consider it actually and particularly so fleshly and sensual desires are the main and most proper acts of it Here further you must distinguish of Lust or Lusts Some are more rank and gross such as lie in the sensitive and fleshly part Others are more resin'd and secret such as lie in the upper part of the Soul the Reason Mind and Will You read 2 Cor. 7.1 of the filthiness of the Flesh and of the Spirit where the Apostle describes the Lusts of the lower faculties under the filthiness of the Flesh and the Lusts of
dye Rom. 5.12 Wherefore as by one man Sin entred into the world and Death by Sin even so Death passed upon all men for that all have sinned Ver. 17. For if by one mans offence Death reigned by one c. here 's Death and the Law of Death too by Sin it hath got a power over men so as to reign over them Had there been no Sin there had been no Death if man had continued in his sinless and innocent state he might have been * Vide Grot. de Sat. c. 1. p. 18. mortal i. e. under a posse mori he being but a Creature and made up of contrary principles but he had not actually dyed much less had he been under a necessity of dying if he had not sinn'd Death did not come into the world upon Gods meer dominion and Soveraignty or meerly upon the frailty of the humane Nature as Pelagians of old and (a) Mors non erat poena vel effectus transgressionis Adami sed conditionis naturalis consequens Socin de Statu primi hominis Vide Praelect Cap. 1. contra Paccium Cap. 5. Socinians of late assert but as the (b) Calov Soc. Prost p. 250. Hoorn Soc. conf vol. 1 l. 3. c. 4. p. 583 c. Franz Scho Sacr. Disp 1. p. 7. fruit and punnishment of Sin Immortality was a part of (c) Molin Enod Grav Qu. de statu Innoc. Tract 3. p. 62. Gerhard Loc. Com. de Imag c. t. 1. c. 4. p. 199. Zâ—â—em de Imag. c. c. 8. Art 2. Moretâ—n's threefold state of man p. 1. c. 2. p. 35. Gods Image at first imprinted upon man that image being defac'd mortality took place You know in Gods dealing with our first Parents how he back'd his Command or Prohibition with the threatning of death Gen. 2.17 Of the tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye they disobeyed this most equitable Commandment and thereby brought death both upon themselves Gen. 3.19 and also upon all their posterity Besides the guilt of this Sin made over to all mankind by imputation there is mens personal sin habitual and actual which renders them yet more obnoxious unto death and that too not onely to temporal but also to eternal death Rom. 6.21 the end of those things is death v. 23. the wages of sin is death The Apostle in James 1.14.15 treats of the first and last of Sin shows where it begins and where it ends sets down its rise progress and final issue But every man is tempted when he is drawn away of his own lust and enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished it bringeth forth death Sin is the issue of Lust and Death is the issue of Sin So that our Apostle here in the Text might upon very good grounds link and couple Sin and Death Where 't is the Law of Sin there 't is the Law of Death 2. Observe that 't is the Law of Sin and the Law of Death which is here coupled together so that where 't is the Law of Sin there and there only 't is the Law of Death When Sin is reigning and commanding then 't is ruining and condemning 't is the power of Sin that exposes to the power of death Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is true every sin in its own nature deserves death the Scripture knows no such thing as venial sin it being judge all and every sin is mortal indeed as to event the Apostle saith there is a Sin not unto death 1 Joh. 5.17 but as to merit every Sin be it what it will deserves death Yet God is so gracious as that Sin shall not condemn and end in death where it doth not command 'Pray mark it how in the words the Law of the Spirit is join'd with Life and the Law of Sin with Death as where the power of the Spirit is there is Life so where the power of Sin is there is Death I know the Death in the latter Clause doth not carry a direct opposition to the Life in the former for the Life there referring to Grace and Regeneration and not to Glory hereafter the Death which refers to eternal Condemnation and the misery of the future state cannot be look'd upon as directly opposite to that Life yet there is a truth in the Parallel As upon the Law of the Spirit there is Life spiritual and eternal so upon the Law of Sin there is ' Death spiritual and eternal too Further I know there is a great disparity betwixt the Spirits working Life and Sins working Death the Law of the Spirit works Life in the way of proper Efficiency and Causality the Law of Sin works Death only in a final consequential meritorious way yet here also we may speak by way of Parallel as the power of the Spirit works Life in its way so the power of Sin works Death too in its way That which I drive at is very plain if I be so happy as to express my self clearly about it Regenerate persons are made free from the Law of Death 3. Observe that such who are brought under the power of the regenerating Spirit they are made free from the Law of Death This was Paul's happiness here laid down and 't is the same to all that are regenerate the proof of which I need not insist upon for this deliverance undeniably follows from the former they who are made free from the Law of Sin by that Grace are also made free from the Law of Death it being the Law of Sin which subjects the Creature to the Law of Death The power or right of Death stands or falls by the power of Sin so that if the person be freed from the latter as you have heard every regenerate person is it certainly follows in the course and methods of Gods Grace that every such person shall be freed from the former too for the Law of Death is penal or the effect of the Law of Sin now take away the Cause and the Effect ceases Quest How is this to be understood But a little explication will be necessary How may Regenerate Persons be said to be made free from the Law of Death For answer to this Answ you know Death is either temporal or eternal I do not instance in spiritual Death because though 't is very true that the Saints upon the Law of the Spirit are made free from this Death yet I conceive that is not so much intended here the former lies in the separation of the Soul from the Body for a time the latter in the everlasting separation of both Soul and Body from the love and favour and presence of God This separation from God is
Essential Son of God 't is the very Title which they prefix before some of their Treatises in which One would think that they did concur with us holding the same thing which we do and giving the same honour and respect to Christ which we do when in truth there 's no such thing they do but speak fraudulently according to the custom of their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. See much of the fraud of the Arrians in this in Epiphan adv Haeres lib. 2. tom 2. p. 738 Of them Hilarius speaks to the same purpose Tribuunt Christo Dei nomen quia hoc hominibus sit tributum Fatentur Dei verè Filium quia Sacramento Baptismi verè Dei Filius unusquisque perficitur Ante tempora saecula confitentur quod de Angelis Diabolis non est negandum Ita Domino Christo sola illa tribuuntur quae sunt vel Angelorum propria vel nostra Caeterum quod Deo Christo legitimum verum est Christus Deus verus i.e. eadem esse Filii quae Patris Divinitas denegatur Contra Auxent Mediolan old Predecessors for here 's the Fallacy they me an by all this nothing more than that Christ was the Son of God in regard of his wonderful Conception and Nativity by the Virgin Mary But to pass by their frauds let us come to the thing We say Christ's filiation or Sonship was grounded upon something of a far higher nature than this that he was the Son of God antecedently to it even from all eternity they ground his Sonship upon it only making it but then to commence when he was begotten by the holy Ghost conceived and born by the Virgin Against which dangerous Opinion we argue thus 1. If Christ's Sonship did result from this as the true and proper ground of it then the * Vide Stegm Photin Dip. 16. p. 180. Arnold Catech Racov. major p. 176. Holy Ghost the third Person should rather be intituled the Father of Christ than the First Person because that effect which was the foundation of Christ's Sonship was more immediately produced by him than by the First Person But this is notoriously false for all along in the whole current of the Word Christ is brought in as the Son of the Father and as standing in this relation to the Father and not to the Spirit 2. Christ himself never resolves his Sonship into his miraculous Conception or Birth You find him sometimes professedly treating upon it and giving the world ' an account about it what doth he then ground it upon why he carry's it up to his doing what the Father did Joh. 5.19 to his quickning whom he will even as the Father doth Joh. 5.21 to his having life in himself as the Father hath life in himself Joh. 5.26 to his being one with the Father Joh. 10.30 to his being in the Father and his Father in him Joh. 10.38 He doth not at all mention his miraculous Conception which in all probability he would have done if that had been the proper Ground of his Sonship but he insists altogether upon things tending to the proof of his participating of his Fathers Nature and Essence and by them he designs to make out his Sonship yea and that it was such a Sonship as did render him equal with his Father but this he could not have done either with truth or evidence had he been only the Son of God upon what is here pretended 3. Though Christ's Conception and temporal Generation was very wonderful yet that did but reach to his Flesh or Humane Nature and there terminate Now the Scripture doth not place his great Sonship in his Humane but in his Divine Nature therefore as to that it speaks him to be the * Qui factus est ex semine David secundum carnem hic erit Homo Filius Hominis qui declarandus est Filius Dei secundum Spiritum Sanctificationis hic erit Deus sermo Dei Filius Tertul. adv Praxean Torquetur frustra locus Luc. 1.35 c. A nuda enim conceptione nativitate Carnis ex Virgine manavit non Filii Dei sed Filii hominis appellatio Quod verò Angelus porrò affirmat illud est hâc Filiatione non obstante etiam vocandum Filium Dei adhibitâ exactè particulâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad conciliandam utramque Filii Hominis Filii Dei uni Christo tribuendam appellationem per communicationem idiomatum c. Cloppenb Ant. Smalc p. 71. Son and Seed of David or the Son of Man in contradistinction to his being the Son of God And his Sonship to God cannot be grounded upon that which was the ground of his Sonship to Man for where the Sonships are so different they must needs have different Grounds and foundations Pray let these two Texts be well weighed and they will sufficiently prove what I say Rom. 1.3.4 Concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh and declared to be the Son of God with Power according to the Spirit of Holiness by the resurrection from the Dead Rom. 9.5 Whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever The sum of all Christ hath two Natures according to which two Natures he hath two distinct Sonships he is the Son of God and he is the Son of Man these different Sonships must have different causes grounds therefore his Conception upon which he was the Son of Man cannot make him also to be the Son of God 4. As to the Text alledg'd by our Adversaries to prove their Opinion there 's a double Answer commonly given to it 1. The particle therefore in it is not causal but illative 'T is not brought in as signifying the Ground of Christ's Sonship but as a note of inference wherein something is inferr'd from what went before The Angel had told Mary that the Holy Ghost should come upon her and the power of the Highest should overshadow her and then adds therefore also the Holy thing which shall be born of thee shall be called the Son of God therefore what may be the force of this word in this place 't is a meer deduction drawn from the premises to this effect Since such a thing shall be done by the Holy Ghost therefore according to what was prophesied Christ shall be called the Son of God The words plainly refer to the prophesie Isa 7 14. Therefore the Lord himself shall give you a sign Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel The Evangelist brings them in expresly in that reference Matth. 1.21 22 23. And she shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins Now all this was done that it might be fulfilled which was spoken of the Lord by the Prophet saying Behold a
God dreads it for the Hell that is in it me thinks all should dread it for the Hell that is procured by it Now therefore what 's your Course every mans Sentence shall be according to his Course where 't is an holy course it shall be the Sentence of Life where 't is the opposite course it shall be the Sentence of Death Bring it down to your selves do not you live in sin may be you are not Drunkards Swearers c. but is there not some other some secret way of wickedness in which you walk some bosom Lust hid and cherished do you endeavour after Vniversal Holiness these things must be enquired into for the No-Condemnation depends upon them Mistake me not I do not say if No Sin then No Condemnation as if to be Sinless was the condition of or way to the future blessedness God forbid I should go so high for then I should condemn every man in the World but this I say no allowed sin no reigning sin no presumptuous sin no course in sin and then 't is No-Condemnation That God who is just to punish for known and presumptuous sins is gracious also to pardon sins of infirmity So that upon the whole as ever you desire to see the Face of God with comfort to lift up your heads before your Judge at the Great day with joy to be freed from the Sentence of Condemnation I say as ever you desire these blessed things be holy live a godly life keep sin at a great distance do not allow your selves in it but rather condemn it that it may not condemn you If any think that the present good of sin preponderates the future evil of Condemnation or that they may live in sin and yet relye upon Gods mercy as if he would not condemn them for it I heartily beg of God that he will convince them of these soul-destroying mistakes that they may not persist in them till Condemnation it self will be a sad confutation to them Secondly 2. Dir. Condemn your selves and God will not condemn you Self-condemnation prevents Gods Condemnation There is a Self-condemnation which is judicial and penal which pains and torments but yet doth no good such was that of Cain and Judas O there is in some that condemnation from their own Consciences which is but a Prolepsis to the condemnation of God at the great day But then there is gracious and penitential self-condemnation such as that of David upon his numbring of the people and also upon his commission of other sins now this is that which I would urge upon you Where the Sinner upon the sense of the hainousness of sin condemns himself God will not condemn him too * 1 Cor. 11.31 If we would judge our selves we should not be judged of the Lord and so here as to Condemnation The penitent self judger is safe the * Luk. 18.14 self condemning Publican went away justified when the Sinner justifies God condemns but when he condemns then God justifies This signifies but little in the Courts of Men let the criminal person repent and judge himself never so much that 's nothing for all this the Law must be executed upon him but this always carries it in the Court of God O saith God there 's a Sinner but he is a penitent Sinner he hath sinned but he is angry with himself for it he arraigns and condemns himself for it well upon this I 'le acquit him he condemns below and therefore I 'le absolve above Thirdly 3 Dir. As you desire No-Condemnation speedily get your peace made with God through Christ Jesus A pacified God is never a condemning God First our Apostle saith * Rom. 5.1 Being justified by faith we have peace with God and then he infers There is now no Condemnation c. Your first work is to look after the atoning of God through the blood of Christ if it be not reconciliation it will be Condemnation Are God and you reconcil'd is your peace made with him you have a reprieve for some time but have you sued out your pardon is the breach which sin hath made healed and made up betwixt God and you O as Christ speaks * Math. 5.25 26. Agree with thine adversary quickly whilst thou art in the way with him lest at any time thy adversary deliver thee to the Judge c. this is a thing which admits of no procrastination Fourthly 4 Dir. Pray that it may be to you exemption from Condemnation You would have Others your Selves delivered from it but are you often with God and earnest with God about this matter Of all evils deprecate this as the greatest evil tell God you are willing he should do any thing with you burn cut lance modò in aeternum parcat if he will but save you from eternal misery This is the thing you should every day with the greatest ardency be begging of God Ah Lord do with us what thou pleasest but for thy mercy sake do not condemn us You are to pray daily that you may not * Luk. 22.40 enter into temptation surely much more that you may not enter into condemnation O be often upon your knees pleading with God and saying Lord Psal 30.9 what profit will there be in our blood why should such souls be lost forever what will follow upon our Condemnation but cursing and blaspheming of thy sacred name whereas if thou wilt pardon and save we shall bless adore and magnifie thy name forever If God give you an heart thus to pray for this mercy the mercy of mercies 't is to be hop'd he will not with-hold if from your 'T is good to pray now whilst prayer will do you good when the Sentence is once pass'd it will then do you no good at all Is it not much to be lamented that there are so few who go to God to plead with him about the everlasting concerns of their immortal souls many go from day to day from week to week nay from year to year without prayer let it be Salvation or Damnation 't is all one to them O this dreadful How seldom are the most of men at the throne of Grace beseeching the Lord for Christ Jesus his sake to deliver them from wrath will be very sad the end of the prayerless cannot be good Nay I have too just occasion to go higher there is a sort of persons amongst us who instead of humble serious calling upon God to free them from condemnation in their hellish imprecations they dare to call God to damn them O prodigious amazing astonishing profaneness I tremble to speak of it but O that it was not too common in our ears What do men defie God and even bid him do his worst is damnation a thing to be desired or wished for do they know what they say what if God should take them at their word and do that in his greatest wrath which they seem to wish for with the greatest
in Christ and how may that be known thus by our being New Creatures The Apostle sets it down indefinitely that he may reach every person if any man be in Christ c. This New Creature is one of the greatest riddles of Christianity to men that have it not 'T is that new creation which the Soul passes under in the work of Conversion or that great and universal change which follows upon Conversion a converted man is a changed man a quite other person than what he was before he may say with Austine I am not I all old things are pass'd away and all things are become new as it follows in the place alledged Upon Conversion understanding judgment thoughts will affections Conscience heart tongue life all is new when the Sinner is turned from Sin to God he hath new Principles from which he acts new Ends for which he acts new Guides and Rules by which he acts is not here a wonderful change Now are you acquainted with this New Creature what do you find of it in your selves it converns you to make sure of it for all is nothing without it * Gal. 6.15 In Christ Jesus and so in reference to the proof of being in Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new Creature O this is all in all this must be the sure and infallible witness of your Union with Christ Therefore examine your selves about it I beseech you look back compare your selves with your selves hath any thorough change been wrought in you are you not the same you ever were just such as you came into the world Can any that hears me say O blessed be God! 't is not with me as it hath been Time was when I was blind as ignorant a Creature as any but I hope now in some measure I am enlightened God hath shined into me and set up such a Light in me that I see what I never saw before and I see it in another manner than I did before Time was when I could swear curse be drunk take Gods name in vain profane Sabbaths c. but I dare not now give way to such impieties Time was when Sin and I agreed very well but now my heart rises at it * Psal 119.104 I hate every false way Time was when I had no love for Duty I liv'd in the total omission of it but now I love Prayer I love the Word and all the Ordinances of Christ are precious to me Time was when I was all for the world my whole heart was taken up in it but now * Phil. 3.8 I count all but loss that I may gain Christ now None but Christ none but Christ Can any of you thus speak here 's a change indeed upon that the New Creature indeed and upon that Being in Christ indeed There 's a double change which evermore accompanies the Mystical Vnion 1. The State of the Person is changed He who before he was in Christ was a Child of wrath is now upon his being in Christ an heir of Grace he that before the Union was in a state of Condemnation is now after the Union in a state of Salvation 2. The Nature is changed there 's a new Nature a new Soul not physically yet morally infus'd into the regenerate person the * 2 Pet. 1.4 divine Nature it self is now communicated to him whereupon he doth not think speak or act as he did before he doth not love or live as before he walks in newness of life as 't is Rom. 6.4 This is the change which we are to make sure of for assuredly the Lord Jesus will put none into his bosome or make them a part of himself but first the New Creature shall pass upon them to prepare and make them fit for so near and so close an Union 'T is not consistent with his honour to take a Sinner just as he finds him and without any more adoe to own him as a member of himself There out any more adoe to own him as a member of himself There cannot be a passage-from one Head to another but there must be some not able alteration Christ will not break off a branch from the first root and ingraft it into himself but he will first alter the very nature and property of it 'T is not in the power of Creatures to change those whom they take into Union with them the Husband may take the Wife into his bosome but he cannot change her Nature temper disposition As Bernard saith of Moses Aethiopissam-duxit sed non potuit Aethiopissae mutare colorem he married an Aethiopian but he could not alter her Aethiopian complexion much less could he alter her inward temper But Christ can and doth thus work upon those whom he takes into near Union and relation if he joyns the black swarthy Soul to himself he puts a new complexion upon it he makes it comely with his own comeliness as God promises Ezek. 16.14 So then by this you may know whether you be truly really savingly in Christ viz if you be new Creatures without the new Creation there 's no Mystical Vnion 2. Another trying Scripture is that Gal. 5.24 They that are Christ's who are in him have crucified the Flesh with the Affections and Lusts This also is a very close Word and it speaks this No Crucifixion no Vnion The crucified Head will have crucified Members he that is planted in Christs person shall * Rom. 6.4 be planted in the likeness of Christs death O is Sin crucified in you did you ever set that upon the Cross which brought the Son of God to the Cross is there in you that death to sin which carries some analogy to Christs death for sin is the Flesh with all its cursed retinue the affections and lusts thereof mortified in you is the corrupt Nature dead as to its former power and soveraignty in the Soul for that 's the crucifixion here spoken of Assure your Selves Christ will not have a member in him to be under a foreign power the Flesh shall not be the Ruler where He is the Head where he brings about the Vnion he will have the Dominion My Text too speaks of this Flesh and it tells you that they who are in Christ Jesus do not walk after the Flesh but after the Spirit Paul here seems to rise and to go on step by step would you know who are exempted from Condemnation he tells you such who are in Christ would you further know who are in Christ he tells you such who walk not c. Here then is the Characteristical Note of all who are in Christ they live not the fleshly carnal sensual Life but the spiritual heavenly holy Life Sirs what is your walking 't is the Conversation that must discover the Vnion do but reflect upon your course of Life and that will plainly tell you to what Head you belong 1 Joh. 2.6 He that saith he abideth in him ought himself
Christ being your head why do you not live under more constant more free and full derivations from him Why is not this Union improved as a standing cordial in and against those faintings and despondencies of Spirit which sometimes you lye under why is not this more pleaded with God in the midst of sad thoughts and misgivings of heart many other things might be instanc'd in 'T is too much a truth all other Vnions are better improved than this great Mystical Vnion with Christ the branch makes the best of the root and draws from it as though it would exhaust all its life and vertue O that we could carry it so to Jesus Christ even to draw from him as though we would draw him dry if such a thing was possible We say in Philosophy * Unumquodque quò propâ—ùs accedit Causae primae eò abundantiùs recipit the nearer any thing comes to the first Cause the more abundantly it doth receive from it as the nearer a thing is to the Sun the more it doth participate of its light and heat now you Believers are very nigh to Christ * Coloss 1.19 in whom all fulness dwells you are even in him O what full supplies of Grace should you be fetching from him upon all occasions why should they want or what should they want who are not only at the fountain but in it 5. Such as are in Christ must be very humble To be humble Christians your Vnion is very high but your Spirits should be very low High alliances are apt to puff men up you are highly allied indeed Christ is your Head your Husband your Brother he and you are * Heb. 2.11 all of one yet be not proud When the Apostle was speaking of the ingrafting of the Gentile-believers into Christ he adds Others by unbelief are broken off you stand by Faith be not high minded but fear Rom. 11.20 the same I say to you O ascribe nothing to your selves do not entertain or give way to any self-exalting thoughts never think you can subsist by your selves live under a constant sense of your dependance upon Christ let there not be a thought in you that Christ is in the least beholden to you 't is the root which bears you you do not bear the root Rom. 11.18 You are one with Christ yet you come infinitely short of him he is in you yet above you 't would be pride of the first magnitude to equalize your selves with him Especially never think that because of this Union you can merit any thing of God The Papists would fain prove the Saints meriting in what they do from their Union with Christ but 't is a weak proving of it and our Divines give a good reason against it because the Vnion betwixt Christ and Believers is only mystical and not personal now 't is the personal Vnion only that is the ground of merit O * Luke 17.10 when you have done all say you are unprofitable How unprofitable then are you when you do so little nay when you do nothing at all as you ought to do 6. Be very holy They who are joyned to such an head To be holy how should they live what holiness can be high enough for such an Vnion Will you pretend to be in Christ and yet live in Sin will you dishonour Christ your head by a loose vain unholy unsuitable conversation How should they * 1 Pet. 2.9 shew forth the vertues of Christ who are the members of Christ Methinks this Union with him should greatly sharpen the Soul against Sin and cause it to repel all temptations and sollicitations thereunto with an holy detestation as he once did * Gen. 39.9 How shall I do this great wickedness and sin against God what I a member of Christ one with Christ shall I do so and so As for Others who belong to a degenerate root they will bring forth degenerate fruit but I who am ingrafted into so noble so excellent a stock shall I bring forth no better fruit This precious Soul which was so immediately created by God and is so immediately united to Christ shall that be prostituted to Sin and Sathan This Body too hath its share in this Union and shall I take the members of Christ and make them the members of an Harlot 1 Cor. 6.15 Surely such who are one with Christ should in all things be like to Christ where there is union and communion there should be conformity Christians if you live as Others do you will make the world to question whether there be such a thing as union with Christ or at least to think but meanly of it O therefore as you have received Christ so walk ye in him Col. 2.7 'T is Obedience and holy walking which must evidence your union to others to your selves 1 Joh. 3.4 He that keepeth his commandements dwelleth in him and he in him and hereby we know that he abideth in us by the spirit which he hath given us And the Union it self calls for it 1 Joh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked O how should they live who live in Christ and * Gal. 2.20 To be heavenly minded he in them 7. Are you in Christ then be heavenly minded Such as are in him should be much with him in the heavenliness of their thoughts and affections Our Vnion is with our Lord in Heaven and our * Phil. 3.20 conversation should be with him in heaven also our * Col. 3.1 head is there and our * Matth. 6.21 treasure is there should not our hearts be there also what a contradiction is an earthly conversation to the heavenly union how sad a thing is it that a Believer who is so near to Christ should yet live at so great a distance from him and carry it as though he was rather in the world than in Christ Jesus If thou beest glewed to Christ do not live as one who is glewed to the world 8. Be fruitful and very fruitful To be fruitful he that abideth in me bringeth forth much fruit Joh. 15.4 Christ saith it is so sure I am it should be so If you be branches ingrafted into Christ there 's a special obligation lying upon you to be very fruitful for else you will disparage your root and also frustrate the expectations of him who lays out much cost upon you in order to your fruitfulness The Husbandman God the Father looks for much fruit from such as you and if you do not answer his expectations hee 'l purge you that is hee 'l lay some sharp afflictions upon you and thereby make you to bring forth more fruit He will not take you away as he doth those who are only externally in Christ or cast you out for the fire but hee 'l afflict you to some purpose This is our Saviours own awakening Doctrine Joh. 15.2 The promise is Psal 92.13
in the eye of the world We walk in the Flesh 't is as if he had said we are poor frail mortal men as well as others made with them of the same flesh living in the same flesh and incompassed with the same infirmities of flesh and there is nothing from our outward condition and appearance to gain us any honour esteem or success amongst men thus saith the Apostle we walk in the Flesh But then he adds we do not war after the Flesh h. e. we do not carry on our work and business as we are the Apostles and Ministers of Christ by the flesh it is not humane power or any fleshly advantage which we go upon 't is only a divine power that helps assists and prospers us by vertue of which God's work in our hands doth and shall go on in spite of all opposition from Men and Devils This clearly seems to be the Apostles meaning for it immediately follows v. 4. The weapons of our warfare are not fleshly and carnal but spiritual and mighty through God Well! but now walking in the Flesh or after the Flesh here in the Text carries a quite other sense along with it For the finding out of which we must first enquire what is meant by Flesh Now as to this Enquiry to give you the several acceptations of the word Flesh would be both tedious and unnecessary Expositors generally agree about its sense in this place only I find some few a little varying in their Explications of it They by Flesh here understanding at least wise taking in that sense as well as that which is usual and common the Jewish * Fortasse per Carnem Ceremonias Legis intelligit vultque dicere Christianos illos à condemnatione exemptos liberos â—ffe qui Christo Jesu serviunt non carnali illâ ceremoniarum observatione sed spirituali Mussus Ceremonial Law with the several rites ceremonies appurtenances thereof and so they make the Words to run thus Such are exempted from condemnation who serve the Lord Jesus Christ not according to the fleshly observation of the Ceremonies of the Law but in a spiritual and evangelical manner Now 't is true those may come under this title of Flesh for they are called carnal ordinances Heb. 9.10 and Paul in part speaking of them calls them Flesh over and over Phil. 3.3 4. Yet I conceive they do not fall within the great intendment of our Apostle in these words Our * There is therefore now no obligation lying on a Christian to observe these Ceremonies of Moses's Law Circumcision c. nor consequently danger of damnation to him for that neglect supposing that he forsake those carnal sins that the circumcised Jews yet indulged themselves in and perform the evangelical obedience in doing what the mind illuminated by Christ directs us to that inward true purity which that circumcision of the flesh was set to signifie that is now required by Christ under the Gospel Dr. Hammond learned Annotator in his Paraphrase upon the Text and also upon the following Verses though for the main he opens it as Others do yet he makes it more specially to refer to the Jews as under the Law and to Christians as under the Gospel What there may be of that notion in the Words I shall not meddle with but rather come to the general and unquestionable interpretation of the word Flesh as 't is here used Where I will consider it 1. more generally 2. more particularly Of Flesh in its more general Notion 1. More generally So Flesh in Scripture commonly notes that corrupt sinful depraved vitiated nature that is in man as he comes into the world This Nature is variously set forth Sometimes by the old man so Eph. 4.22 That ye put off concerning the former conversation the Old man c. Sometimes by the Law in the members warring against the Law of the mind so Rom. 7.23 Sometimes by Sin in the general so Rom. 7.8 Sin i e. the corrupt Nature taking occasion by the commandment wrought in me all manner of concupiscence Sometimes by indwelling sin so Rom. 7.17 Sometimes by the sin which doth so easily beset us so Heb. 12.1 And sometimes by Flesh so here and so in several other places Joh. 3.6 That which is begotten of the flesh is flesh Joh. 1.13 Born again not of the will of the flesh nor of the will of man but of God Rom. 7.18 I know that in me that is in my flesh dwelleth no good thing and v. 25. So then with the mind he means the renewed and sanctified Nature I serve the Law of God but with the Flesh he means the corrupt Nature the Law of Sin Gal. 5.17 The Flesh lusteth against the Spirit c. Once indeed in Scripture this corrupt Nature is set forth by Spirit Jam. 4.5 The Spirit that is in us lusteth to Envy but usually 't is set forth by Flesh And several Reasons might be given of that appellation I 'le name some few but will not in the least enlarge upon them The sinful Nature in man is stiled Flesh Why the corrupt Nature is set forth by Flesh 1. Because 't is convayed and propagated as the Flesh is 2. Because 't is propagated by the Flesh or by fleshly generation 3. Because 't is very much acted in the Flesh or fleshly part 4. Because 't is nourished strengthened and drawn forth by the Flesh or by fleshly Objects 5. Because of its baseness sordidness and degeneracy And by the most of these things the corrupt Nature in Man is distinguished from the corrupt Nature of the Apostate Angels Their's is set forth by * Eph. 6.12 spiritual wickedness because it vents it self in spiritual not in carnal acts such as are envy hatred pride blasphemy fretting at God himself and at his dispensations c But Ours is set forth by the Flesh because 't is conveyed through the Flesh and acted in the Flesh and drawn forth by the Flesh What it is to walk after the Flesh in the general notion of it Now if you take Flesh in this general notion then to walk after it it 's this To have the corrupt sinful Nature to be a mans principle and guide and Not to walk after the Flesh 't is not to have that Nature to be ones principle and guide For the Text brings in these two Flesh and Spirit as different and opposite principles and guides and therefore they who make Flesh their principle and guide they walk after the Flesh as they who make the Spirit their principle and guide they walk after the Spirit Take men our of Christ and such as are unregenerate they walk after the Flesh how why Flesh is their principle and Flesh is their guide the Flesh is that which they act from there 's their principle and 't is that which they act by there 's their guide That which is the spring of action that 's the principle that which puts upon and orders
appears that this twofold walking is not to be limited to meer external and visible acts in the life but it lies very much in the inward secret acts of the heart there 's the Principle the Affections the Propensions the Ends and these are the things which do constitute the walking either fleshly or spiritual but more of this in the Vse I have done with the opening of the Description in both its parts not walking after the flesh but after the spirit which was my business in the Explicatory part The Doctrine proved by Scripture-Testimony I go on to the Second thing the Confirmation of the Point where it will be a very easie thing to prove That this is the property and deservedly the Character of such who are in Christ Jesus they walk not after the flesh but after the spirit All Christ's mystical Members are spiritual walkers this is that very life which such do live that very course which such do follow 1 Joh. 3.6 Whosoever abideth in him sinneth not that is he doth not live in a course of sin which is all one with not walking after the flesh Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts no sooner is a person brought into Christ but sin and the flesh are crucified and dead in that person so that there is no more walking after it 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom righteousness sanctification and redemption here the Apostle sets down what Christ is to Believers but first he sets down the ground of all namely the mystical union and then he adds to such who are in him he is not onely righteousness to free them from a guilty state but he is also sanctification to free them from a carnal and to bring them over to an holy course wherever then there is this union there is and must be also this spiritual heavenly and holy conversation as the inseparable fruit and consequent of Sanctification By a double Argument I shall not need to spend much time in the proof of it two Arguments I conceive may suffice for that 1. The being in Christ Jesus or the Union with him is brought about as hath been opened by the Spirit and by Faith now both of these necessarily infer this walking after the Spirit The Holy Spirit being in a person as the bond of his union with Christ wherever he is he will be a spring and principle of holiness he will not lie hid in the Soul but it shall be seen in the heavenliness and spiritualness of the conversation that he is there wherever he comes he comes as a commanding overpow'ring guide and principle working with great efficacy upon the Sinner as to his walking Ezek. 36.37 I will put my spirit within you what then and cause you to walk in my statutes and ye shall keep my judgments and do them mark it saith God I 'le cause you c. the way of God in his working upon the Sinner is not meerly by moral suasion which leaves the Will undetermin'd and pendulous but 't is by effectual inclination and overpowering So that here 's a complication of several things in the Argument which make it very strong As 1. 'T is the Spirit which unites to Christ 2. This uniting Spirit is always an active working Spirit 3. The Matter of his working is Sanctification and universal Holiness 4. The manner of his working is effectual and irresistible Now put all these considerations together and it will most undeniably follow that such who are in Christ they shall walk not after the Flesh but after the Spirit Moreover 't is the very Spirit of Christ himself by which Believers are united to him so that the same Spirit which was in him is in them also though in a different measure now hereupon where there is the same spirit there will be the same course or walking and therefore as Christ was holy so will they be holy too and as Christ walked not after the flesh but after the spirit so will they walk also If he indeed should take a person and immediately make him one with himself possibly the certainty of this spiritual walking would not be so evident but the Union being carried on mediately by the Holy Spirit that Spirit will have an infallible and powerful influence upon the Way and Walk of him who is united to Christ Besides this there is the Other Bond viz. Faith and that too doth naturally operate and tend to the furtherance of that conversation which I am proving For 't is of a purifying nature it first * Act. 15.9 purifies the heart and then consequently the several acts which issue and flow from the heart Faith is the justifying grace but 't is a * Act. 26.18 sanctifying grace too it justifies before God but it also sanctifies before men 'T is not only a bare instrument or condition of justification but 't is likewise an operative and influential grace upon sanctification 'T is the lively faith which knits to Christ and being so it will shew its liveliness by its vigorous promoting of the holiness and spiritualness of the Believers course insomuch that * Jam. 2.26 as the body without the spirit is dead so Faith without this spiritual walking is dead also It would be a very easie thing to descend to Particulars therein to show the special Methods in which the Spirit of God and Faith under it do work for the keeping down of the Walking after the flesh and the promoting of the Walking after the spirit in the distinct and several considerations proper to each of them but I fear I am already too prolix The second Argument is taken from Christ's tenderness of his Honour He will advance the creature but hee 'l do it in such a way as that he may secure and advance his own glory Now would this be for the Honour of Christ to take persons into so near a conjunction with himself and yet let them live the carnal and sensual life to walk just as others do who are * Eph. 2.13 afar off from him To be in Christ and yet to live in sin immers'd in flesh and sensuality O what dishonour would this reflect upon the Head if his Members should thus walk Christ will have his followers to differ from others yea and from themselves too therefore all that are in him shall be * 2 Cor. 5.17 new Creatures and from the change in the heart there shall be a change in the life and walking also He can joyn the greatest Sinners to himself but hee 'l first prepare and adapt them for such an Union by making them other persons and so causing them to live at another rate than they did before Where there is nearness nay oneness there as you have heard shall be likeness in an holy course he that will not have us take * 1 Cor. 6.15
it bringeth forth Sin now Sin must be taken at the first conception as soon as the temptation offers it self and begins to allure and tickle by something that it presents so that the Heart inclines to a closure with it now fall on presently and parlie no longer This brat of Babylon must be dasht in pieces in its very infancy 't is good to kill the Cockatrice in the very egg to quench the fire at the first smotherings of it within or else it will quickly flame forth in the life even to the making the conversation carnal Be very watchful over the initial suggestions of the Flesh and fall upon the timely exercise of mortification upon the first motions of sin say Sathan Flesh * Mat. 16.23 get thee behind me thou art an offence to me But I must not further expatiate upon these things So much for the disuasive part of this Vse against walking after the flesh 2 Branch of the Vse to exhort to Walking after the Spirit I go on to the persuasive part wherein I would most earnestly exhort you to walk after the Spirit I will be but short upon this because that which I have already spoken hath a great tendency to the promoting of it for the truth is whilst I have been disuading you from walking after the Flesh I have in effect been persuading you to walk after the Spirit in beating you off from that I have been drawing you on to this You have heard what it is so to walk what now remains but that you would all endeavour to put it in practise and O that this might be your way and course Let others live as they please let it be your fixed resolution that you will live the holy spiritual heavenly life True there are but few who do thus walk the World is but a great Exchange wherein the Spirits Walk is very thin whilst the Fleshes Walk is full and crowded but 't is better to be with the Few in the way of the Spirit than with the Many in the way of the Flesh And I desire you to lay it to heart have not you your selves too long walked after the flesh is it not high time for you to think of another Course 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles when we walked in Lasciviousness Lusts Excess of Wine c. When will ye walk in newness of life as the expression is Rom. 6.4 when shall the renewing and the renewed Spirit command govern act guide you in your whole conversation when will you so walk that you your selves and others too may know by the spiritualness of your deportment that you are indeed in Christ Jesus * The exhortation to walking after the Spirit pressed by some Motives Here consider in opposition to what was said of the former walking but three things 1. This is excellent Walking The spiritual life is the excellent life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 10. cap. 7. this speaks somewhat more than what is of man there is something divine and supernatural in it To be acted by to live under the conduct and guidance of the blessed Spirit to have affections propensions ends all holy this is truely great This is the Life which is most agreeable to the humane Nature not onely as consider'd in its primitive unstained glory and excellency but as 't is now under its sad ruins and decays O how unbecoming how ill doth a vitious Conversation comport even with that Reason natural Light and those broken excellencies which are yet left in Man Man is not so low but that by complying with sensual Lusts he yet acts below himself nay so far as he puts on the Sinner he puts off the Man where he un-Saints himself he un-Mans himself Sensuality and wickedness carry in them a contradiction to his very Being nothing so well suits with that as a pious religious heavenly course Further the fleshly life is a base sordid life but the spiritual life is a raised noble life So much as the Spirit is above the Flesh the Soul above the Body so much is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ibid. p. 138. spiritual life above the sensual or carnal life The life which I am urging upon you is the very life of God himself for the Apostle speaks Eph. 4.18 of some mens being alienated from the life of God through the ignorance that is in them by which life of God he means in part the holiness of God or that holy life which God lives the holy liver then he not being alienated from Gods holiness lives the life of God he acts in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Thaeaet conformity though under a vast disproportion to the great God must there not then needs be unspeakable glory and excellency in Spiritual Walking The more one lives the fleshly life the more he resembles the Beast the more one lives the spiritual life the more he resembles God the Creature is not so much debased and depressed by the One but he-is as much advanc'd and dignified by the Other Saints may be censured and misjudged by the world but in truth they come the nearest and are most like to God that they might be judged according to men in the Flesh but live according to God in the Spirit 1 Pet. 4.6 I do but allude to these words for I know in their first and proper sense they point to another thing than that which I cite them for Gods people are judged as if they lived according to men walking in or after the Flesh as others do but 't is not so they walk in or after the Spirit and so live according to God what a great thing is this for poor creatures to live according to God! who would not so live And this too is the Life of the blessed ones in Heaven take the glorified Saints how do they walk not after the Flesh I assure you for they have no such Flesh to walk after they are wholly freed from the sinning and sinful Nature are perfectly renewed and sanctified and accordingly they act All in them or from them is divine and spiritual there 's nothing that they do but what flows from a gracious principle all their thoughts and affections are swallowed up in God their love joy delight are unmixtly spiritual the pleasures of the Flesh are nothing to them they have not the least inclination to the least evil the great thing they mind and rejoyce in is the Glory of God O what an holy spiritual life do the Saints live in heaven Must not the same life then needs be excellent in the Saints here so far forth as they can reach it in their imperfect state Surely none can undervalue or think low of it but onely they who are altogether ignorant of and strangers to it A Child of God would not for a thousand worlds live any other
to God daily for help against it well God will not lay particular failings thus circumstantiated to your charge The Damsel under the Law that was ravished if she cry'd out for help and did not consent to the fact was to be acquitted Deut. 22.25 so you do to God under the assaults of the Flesh and so God will do to you True sin is sin though it hath not full and deliberate consent but God is so gracious that where that is not he will not impute it I have also told you that you must distinguish betwixt (c) Non dicitur vivere secâ—ndum Carnem qui Spiritum ducem sequitur etiamsi aliquando extra viam vestigium ponat Justin lapses into sin and walking in sin thou sometimes fallest by the Flesh but yet thou doest not walk after the Flesh where the fleshly act especially if it be gross is not repeated where the Soul resists it where there is a rising again by repentance deep humiliation for for what is past and all diligent circumspection and stedfast resolation in God's strength for the time to come there 't is but a lapse and not a walking This I hope is your case and if so then what you alledge against your selves will not amount to make you walkers after the Flesh And as to the positive part the walking after the Spirit though you come short as to degrees and are not so rais'd in the spiritual life as you ought yet in such a measure which God accepts you do live it The Spirit is your Principle your Guide spiritual objects have your affections the Heart inclines and bends chiefly to that which is good your great end is to enjoy and glorifie God O be of good comfort this is walking after the Spirit You are imperfect in it yet sincere you aim at more than what you can as yet arrive at God accepts of you and will deal with you as persons really ingrafted into Christ your holy walking discovers your Vnion and your Vnion secures your Non-condemnation What have you to do but to beg of God that he will yet guide you and more and more fix and stablish you in this your spiritual walking He that knows the goodness of your Way knows also the weakness of your Graces O pray much for strengthening Grace that you may stedfastly continue in your holy course to the end Psal 17.5 Hold up my goings in thy paths that my footsteps slip not Psal 119.117 Hold thou me up and I shall be safe and I will have respect unto thy statutes continually So much for the Application of this Point Two things should therein have been further spoken to but now must be omitted namely 1. To vindicate the true Notion of the Spiritual Life against all the false MONASTICK glosses and interpretations which Some do put upon it 2. To answer those usual and common Objections which too many do raise against it But the due handling of these two Heads would take me up some considerable time and they will in the following Verses again offer themselves and I fear I have already been too long upon this Verse therefore at present I shall not meddle with them I have done with the First Verse There is therefore now no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. IV. Of the Sinners being made free by the power of the Spirit from the power of Sin and Death Of the Connexion of this Verse with the Former Some bring in the Words by way of Prolepsis The proper import of the Particle For cleared and made good against the Papists In the Words something imply'd something express'd All reduc'd to three Heads A gracious Deliverance the Subject the Author of that deliverance What Sin is here mainly intended How far the being made free from it doth reach Whether it points to the Guilt or Power of Sin What is meant by the Law of Sin Of deliverance from the Law of Sin and Death Paul instances in himself as the Subject of it How that is to be taken Why he speaks in the Singular Number The Law of the Spirit c. opened A Fourfold Exposition of the Words What that is which is in Christ Jesus is it the Life or the Spirit or the Law of the Spirit In the close one Truth briefly handled That the Holy Spirit is the Spirit of Life How or in what respects he is so Some short Application made thereof The Connexion of this Verse with the Former THe Apostle having in the former Verse more succinctly laid down that great Truth upon which he designed to build his following discourse he here in this Verse falls upon the amplifying and enlarging of himself about it and all that he says from this Verse to the Seventeenth is but by way of amplification upon what he had more concisely said in the First 'T is obvious at the first view that this Verse doth not onely immediately follow but that in its Matter it is link'd and imbodied with the Former the particle For plainly shows that 't is brought in to prove or to explain something there asserred For the Law of the Spirit c. Now the Apostle having there 1. propounded the happy state of persons in Christ and 2. having describ'd and characteriz'd those persons a Question here doth arise Which of these Two doth he in this Verse design to prove or open I say to prove or open for the Words may come in by way of illustration as well as by way of proof or argumentation For answer to which I see nothing of reason why * Hinc utrumque depender quod Versu praecedenti statuit Prius c. Lud. de Dieâ— both may not be taken in the Words will bear a fair reference both to the One and to the Other too 1. First as to the Priviledge He had said there is no condemnation to them who are in Christ Jesus now this being the great prop or pillar of the Believers faith and hope he will therefore fasten it sure he is not satisfied barely to affirm it but hee 'l confirm and make it good and also show how 't is brought about For the Proof of it he first brings this Argument They who are freed from the Law of Sin and Death to them there is no condemnation But such who are in Christ are thus freed from the Law of Sin and Death Ergo c. All the difficulty lying in the Minor Proposition he shewes how this freedom from the Law of Sin and Death is effected and as to that he saith 't is by the Law of the Spirit of Life Which being done in this method in and for Believers they are in no danger of condemnation For the explication of it if you take the Words in that notion the Apostle
sets down the Way and Manner how this Non condemnation is carried on That is done two ways partly by the Spirit of Christ partly by the Merit of Christ In order to the Sinners Justification and Salvation two things are necessary 1. he must be freed from the tyranny usurpation and dominion of sin 2. he must be freed too from the guilt of Sin and the Justice of God must be satisfied Now saith the Apostle Both of these are accordingly done the Former by the Spirit of Christ which is spoken to in this Second Verse the Latter by the Merit or Satisfactory Obedience of Christ in his own Person which is spoken to in the Third and Fourth Verses Thus the Apostle clears up the way and method of God in the bringing about of the Non-condemnation of Believers and this in the double reference which the Words will bear with respect to the Priviledge 2. Then Secondly they way refer too to the Character or Description who walk not after c. It might be ask'd How doth the truth of this appear viz. that persons in Christ do thus walk or rather How comes it about that Such do arrive at this spiritual course The Apostle answers The Law of the Spirit of Life hath freed Such from the Law of Sin q. d. I have spoken of the holy and heavenly course of Believers and do not wonder at it you may believe me in what I have asserted for the mighty power of the Spirit of God having subdued Sin and broke its strength and dominion in these persons upon this they are brought to holy walking or therefore they do so walk In this reference several * Lex spiritus vitae quae pertinet ad gratiam liberat à lege peccati mortis facit ut non concupiscamus impleamus jussa legis c. August Octoginr Quaest p. 575. t. 4. Verius certius est quod hoc versiculo rationem reddere Apostolus voluerit non illorum verborum nihil nunc damnationis sed cur hanc quasi conditionem illis verbis adjecerit iis qui non secundum carnem ambulant Stapl. Antidot p. 625. The Apostle proves the Spiritual walking à causa procreante quae est Spiritus Sanctus Piscat He gives a reason why the true members of Christ do walk according to the Spirit Deod Expositers carry the Words but this for their Connexion Some Divines make them to be in part Proleptical as if the Apostle foreseeing some Objections which might be made against what he had laid down did here design to prevent and anticipate those Objections For as to both the forementioned Things doubts and discouragements might arise in some who were in Christ They might object thus Blessed Paul thou saist there is no condemnation to them who are in Christ but how can this be what so much Sin and Guilt and yet no Condemnation can we who are nothing but a very mass of Sin be thus safe and secure as to our eternal state O this we scarce know how to believe And again thou speakest of Walking not after the Flesh but after the Spirit alas who do thus walk when we have so much of Flesh in us and that doth so often draw us to carnal acts c. how is this qualification practicable To obviate this double Objection or Discouragement the Apostle brings in these Words in which he renders both the Priviledge and the Property of persons interested in it real and credible viz by their being freed from the Law of Sin and Death through the Law of the Spirit 'T is as if he had said 't is too true that even such who are in Christ will have Sin in them and sin will too often be committed by them yet for all this I say that such shall not be condemned why because they are freed from the Law of Sin and so consequently from the Law of Death Sin I grant is in them but 't is not a Law in them or to them it still keeps its residence in them but its reign its commanding power is gone now where it is not commanding it shall not be condemning So then this notwithstanding the foundation of a Believers Safety and Comfort stands firm and unshaken And for the Other discouragement here is a kind of tacit and implicit Concession that the people of God are Flesh as well as Spirit and that as to some particular acts through infirmity they may follow the guidance and motions of the Flesh but yet they are not under the Law and command of the Flesh why because they are freed from the Law of Sin there is another Law which hath thrust out that Law of Sin viz. the Law of the Spirit Indeed time was when they were at the beck and command of the Flesh when they walked after it but the Law of the Spirit having taken hold of them now for the main they do not they cannot walk after the Flesh The force of the is Particle FOR opened I come more strictly and narrowly to look into the Words For the Law of the Spirit of Life c. 'T is a Scripture that either is dark in it self or else 't is made so by the various and different interpretations put upon it Which before I can well speak to the first word For must be a little considered and the rather because 't is made use of and insisted upon in some matters of Controversie That which unites Verse and Verse divides party and party this little Word is made to bear its part in some sharp Contests and though to us at the first view it may seem but inconsiderable yet 't is not so to the ROMANISTS who in their arguings against PROTESTANTS make no small use of it They tell us that 't is here to be taken * Subscribit causam praedictae liberationis Soto Apostolus hanc libertatem à lege peccati per Spiritum Dei ponit ut causam ejus quod prius dixerat Stapl. Antid p. 625. With many Others causally as containing in it the Ground of Justification that it points to inherent Righteousness as the Cause of the Non-condemnation before spoken of and by this they attempt to prove that the Believer is not justified by the imputed righteousness of Christ but by his own personal inherent righteousness For say they the Apostle having said that there is no condemnation to them who are in Christ he proves it from inherent righteousness as the proper and formal cause of it there is no Condemnation For the Law of the Spirit c. And that the Argument may be the more pressing and concluding to us PROTESTANTS they urge that Calvin and Beza themselves do make this Law of the Spirit of Life to point to grace regeneration inherent righteousness To whom I reply 1. That 't is not safe either for Them or Vs in matters of great moment to lay too great a stress upon little Words which onely joyn Verse and Verse
peccatorum remissio quâ liberamur non ex parte sed plenè perfecteque à peccatorum quorumcunque remissione Rolloc Paulò post satis patebit de absolutione gratuitâ loqui c. Calvin Some interpret the Words of Freedome from the guilt of sin they making them chiefly to point to that grace which is given out in Justification (c) Liberavit regenerando ad novam vitam Baza Ut intelligamus Legem Spiritus non solum hoc in nobis agere quòd non condemnemur propter imputationem justitiae sed vim peccati in nobis extinguere ut jam non regnet in nobis peccatum sed Gratia virtus Christi Muscul Others interpret them of Freedome from the power of sin they referring them to that grace which is proper to Regeneration The Opinion of the Latter I prefer and shall follow in the insuing Discourse I conceive the Law of Sin mainly refers to the power of Sin and therefore the freedome from the Law of Sin must also mainly refer to the being freed from the power of Sin As to the taking away of its Guilt that the Apostle speaks to in the following Verse for that 's the condemning of it there mentioned in this Verse the taking away of its dominion was chiefly in his eye You have him Chap. 7. sadly complaining of the Law in his Members of the Law of Sin now nothing more evident than that he thereby designs to set forth not Sins guilt but that great though not full power and strength which Sin had in him and if that be the proper notion of the Law of Sin there then why not here And besides the Word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made free both in Scripture and also in Common Authors usually notes the freeing of One who is under bondage and slavery it doth not so properly note the freeing of a Malefactor from his Guilt and from that condemnatory sentence which he deserves as the freeing of a Slave or Captive who is under the Tyranny and Dominion of another and so it falls in exactly with that notion of freedome which I am upon Therefore the Arabick Translator well renders it by Emancipavit me à lege peccati mortis and * Tertull. de Resur Carn cap. 46. legit manumisit me Fuimus enim quasi mancipia peccati mortis sed à Christo manumissi libertate donati sumus A-Lapide Tertullian by Manumisit me in allusion to the Manumission of the Romans when they set their Servants or Slaves at liberty O when a man is once regenerated he hath a blessed manumission he being made free from that cursed servitude wherein he liv'd before under this cruel Master Sin I say this is the strict and proper notion of the word which though 't is true it be here applied to Death as well as to Sin yet that is either in a more large and improper Sense for the Apostle having first spoken of freedome from sin and set it forth by that term which was proper to it he was not sollicitous to be so accurate as to vary his expression for the Other but would make the same to serve for both or else because there is a bondage in Death as well as in Sin and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will agree with it as well as with sin And I desire that this may be considered which I lay a great stress upon the Apostle in this Verse speaks of the Spirit personally considered as in the next Verse of the Son personally considered also it being so we must then interpret their several making free from sin according to that which is proper to them in their personal consideration Now 't is the Spirits personal act to free by regeneration from Sins power as 't is the Sons personal act by satisfaction to free from Sins guilt therefore the First is meant in this Verse where the Spirit is mentioned as the Second is meant it the next Verse where the Son is mentioned 4. The Law of Sin 'T is a Metaphor which our Apostle often uses and in which he seems much to delight you have it often Rom. 7. V. 21. I find a Law that when I would do good evil is present with me V. 23. But I see another Law warring against the Law of my mind and bringing me into captivity to the Law of sin which is in my members V. 25. With my mind I my self serve the Law of God but with the flesh the Law of sin What this Law of sin is and in what respects it passes under this Appellation hereafter shall be opened at present onely in General observe that this metaphorical expression notes the (a) Ex adverso Legem peccati mortis appellat Carnis imperium quae inde consequitur mortis tyrannidem Calv. A peccato inhabitante quod instar Legis mihi imperabat malas actiones ad eas me impellebat Piscat Est Lex peccati quia ad peccatum movet incitatque velut Lex quaedam Estius A Lege peccati i. e. à Lege fomitis quae inclinat ad peccandum vel à Lege peccati i. e. à consensu operatione peccati quod hominem tenet ligatum per modum Legis Aquin. Dum absolvuntur à Dominio peccati super ipsos ab obligatione conformandi voluntarias suas operationes Legi peccaâ—i à quo vinculo non absolvebat Lex Cajetan A Lege peccati h. e. à dictamine jure dominatu reatu concupiscentiae A-Lap Power Dominion Tyranny of sin Some make the Law of sin to be no more than barely sin it self but I think it carries a special reference to and super adds the Adjunct of Sin the power of it And (b) Elegantiùs vertisset à jure peccati Erasin Some would have us read it the Right of sin rather than the Law of sin the matter comes much to one So much for the being made free from the Law of Sin In the opening of which as yet I have not taken any notice of the O pinion of Some who make the Law of Sin to be the Old Mosaical Law but by and by I will It follows and Death Now this is either one and the same with sin as being onely an Epethite for it so (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum Apostolus conjunctionem interposuit codem tamen sensu ac si peccatum mortiferum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixisset Piscat Several expound it Sin and Death that is deadly Sin or Sin which is of a deadly nature As the Spirit of life is the living spirit so Sin and Death is no more than deadly sin 't is an expression like that of the Poet Pateris libavit auro i. e. aureis pateris Or else you may take it as distinct from sin and so there is a double Deliverance held forth in the Words One from the Law of Sin an Other from the Law of Death thus the most
can challenge no such thing This for a Law in its proper sense Sin is a Law according to the improper acceptation of a Law 2. Secondly the word Law is taken improperly for any thing that hath an impelling or impulsive virtue in it which though it be not strictly and properly a Law yet it may pass under that appellation because it hath the virtue and force of a Law and doth that which a true and proper Law uses to do And so an inward operative lively Principle that which efficaciously moves and acts a man or impells and urges him so and so to act may be stil'd a Law because of its powerful and authoritative influence in and upon the man in his acting a Principle is a Virtual Law or that which is equivalent to a Law inasmuch as it inclines urges impells with power and efficacy to such and such operations which are suitable to it And therefore when Sin is the Principle which acts a person in his general course and which doth efficaciously excite and impell him to those things which are suitable to its own nature I say when 't is thus there Sin may be called a Law and there 't is the Law of Sin So that when Paul here supposes himself before his Conversion to be under the Law of Sin he means that then Sin was his principle the sole and active principle in him that which with a strange kind of power and efficacy did urge excite impell him to wicked and sinful acts all along in that state The Law of Sin notes the power of Sin as hath been shown now that is twofold Moral or Physical I will not upon several accounts undertake to justifie this distinction in the rigid acceptation of things I onely make use of it to help your conceptions in that which I am upon Sins moral power lies in its being a Law for that 's the power of a Law its physical power lies in its being a Principle for that 's the power of a principle As to its Moral power it directs and regulates prescribing to the Sinner what it would have him to do and in a sense commanding him to do accordingly as to its Physical power it doth so and so excite and act by its inward effectual powerful inclinations and impulsions I distinguish here between a Law and a Principle because I now consider the Latter strictly in it self and not according to the improper application of the word Law to it And I make use of this distinction of Sins twofold power not as designing to assert any specifical difference betwixt them possibly something might be objected against that I onely design thereby to set forth the several ways and modes wherein Sin doth exert its power for though 't is very true that Moral and Physical power as considered in themselves and when applied to such and such things are distinct kinds of power yet when they are applied to sin they are but different modes the Nature of the thing admitting nothing more Now to bring this to the Point in hand Unregenerate persons are under the Law of Sin inasmuch as in that state Sin the depraved Nature is the principle which acts them and which strongly effectually nay impetuously inclines and excites them to what is sinful Every Agent hath its principle which acts it strongly and irresistibly as Natural Agents in natural acts have their principle working with great efficacy in them the Fire burns and cannot do otherwise because 't is determin'd and influenc'd by that natural principle which is in it so Moral Agents in Moral acts have their efficacious principles too which work as strongly and powerfully in them the difference being always preserv'd 'twixt Natural and Free Agents But now these principles are very different according to mens different state where 't is the Law of the Spirit of Life in Christ Jesus there the Spirit is the principle and the New Nature too in the Soul as the principle doth with a great deal of power and efficacy excite and quicken to what is good 2 Cor. 5.14 The Love of Christ constraineth us But where it is the Law of Sin there Sin is the principle which doth also strongly excite to what is evil The Natural man hath no other principle than this and 't is very active in him it ever workng with great power and strength to draw out his corruption and so he is under the Law of sin I conceive this Law of Sin as to its most proper import notes the activeness and efficacy of a principle rather than the authority or Soveraignty of a Law though that be the word here used But however 't is best to take in both notions and in both the Doctrine holds true so long as any man is unrenewed Sin is both a Law to him to command rule and govern him and also a principle powerfully and efficaciously to act him in his whole course in both respects before regeneration 't is nothing but the Law of Sin By which expression the Apostle seems to superadd something to what he had said Ver. 1. he had there spoke of walking after the Flesh thereby intimating the Flesh to be the principle by which men out of Christ do act but now here in calling it the Law of Sin or of the Flesh he intimates the power and strength of that principle in those persons 't is a commanding principle in them which takes in the sum of both the significations which I have been enlarging upon it rules and acts them as it pleases it hath over them the authority of a Law and in them the energy or efficacy of a principle both of which do center and are comprehended in one word the power of Sin So much for the First Thing to show what the Apostle means by the Law of Sin and in what respects 't is so stiled 1 Quest Wherein doth Sin act as a Law in the Vnregenerate Two Questions here arise the answering of which will give further light into the Doctrine the First is this How or wherein doth Sin as a Law exert and put forth its power and dominion in and over unregenerate persons In the answering of this should I fall upon particulars Answ to set forth the various workings of Sin in the matter or kind of them or the various arts and methods of Sin in the manner of its working it would occasion a discourse too large for my present design I will therefore limit my self to two General Heads under which the several particulars will fall The Law of Sin shews it self partly with respect to what is Evil and partly with respect to what is Good You may understand its workings in the Vnregenerate by its workings in the Regenerate for 't is the same in both onely in different degrees Now how doth it work in these that you shall see in our great instance in the Text Paul complaining of this Law as in himself shews how it did
should be uttered by the heart of man Sinner do'st thou know what thou saist pray thee make a little pause be persuaded to consider what thou do'st is this spoken in good or rather in bad earnest do'st thou resolve upon it wilt thou stick to it ô then thou art a meer vassal thou putt'st thy self under the reign of the worst Tyrant in all the world from this day forward thou must carry chains and fetters about thee from this act of thine Sins reign commences therefore if it be not yet done let it never be done if it be done let it be rescinded speedily but I forget my self The lowest act of the Will in order to the constituting of this Law of Sin is Election or Choice there 's Good and Evil Holiness and Sin set before the Soul and it chooses the evil before the good this is a sad evidence of Sins power Isa 65.12 but did evil before mine eyes and did choose that wherein I delighted not Isa 66.3 4 c. they have chosen their own ways and their Soul delighteth in their abominations c. But though I say that this is the lowest act of the Will in Sins being a Law yet even this is enough to put a person under that Law The godly man chooses the way of Holiness Psal 119.30 I have chosen the way of truth the Sinner chooses the way of Sin this he prefers before the Other Now should there be nothing more than this choice supposing it to be deliberate full and peremptory that would be enough to evince Sins dominion for wherever it hath the preference it hath the power But there are higher acts of the Will than this which do more highly constitute and more fully demonstrate the Law of Sin and which are to be found onely in the Vnregenerate As namely when the Will doth not meerly choose embrace prefer Sin before Holiness but 't is pertinaciously set for Sin its full purpose and resolution is for Sin against Holiness the Sinner says he hath sinn'd and so he will do still he 's fixed and obstinate in his wickedness instead of cleaving to the Lord with full purpose of heart as Barnabas exhorted the Christians at Antioch to do Acts 11.23 he cleaves to Sin with full purpose of heart Jer. 2.25 I have loved strangers and after them I will go Jer. 8.5 They hold fast deceipt they refuse to return Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth c. Now wherever it comes to this that Sin is thus enthron'd in the Will there most certainly 't is the Law of Sin But I must yet go one step further there is one act of the Will higher than this too viz when the heart is wholly set for Sin and is not onely resolvedly but also impetuously carried out after it Eccles 8.11 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Jer. 50 38. They are mad upon their idols Eph. 4.19 Who being past feeling have given themselves ever unto lasciviousness to work all uncleanness with greediness Jer. 8.6 Every one turned to his course as the horse rusheth into the battel Here the power of Sin rises high indeed when the Will doth not barely consent to it but 't is eager and fierce for it ô this speaks not onely its own great wickedness and most woful depravation but also the Sinners full subjection to Sin this is the Law of Sin with a witness where 't is thus it may easily be known who bears Rule in the Soul Sin never arrives at this heighth of power in the Regenerate this is altogether inconsistent with Grace upon Conversion the Will is sanctified and the sanctified Will can never carry it thus towards Sin You see what that is in the interiour faculties of the Soul which doth constitute and evidence the Law of Sin in unregenerate persons I might instance also in the exteriour parts of the Body for though Sins power doth mainly reside and put forth it self in the Former yet it reaches to these also therefore the Apostle brings them in upon this account Rom. 6.12 Let not sin reign in your mortal bodies c. 13. neither yield you your members instruments of unrighteousness unto sin c. 19. As ye have yielded your members servants to uncleanness c. When the Body is prostituted to Sins drudgery the several parts thereof imploy'd in its service as the Eyes to let in external Objects for the exciting and feeding of Lust within the Feet to run on Sins errands the Tongue to utter vanity and frothiness c this is a great demonstration of a mans being under the Law of Sin 'T is true it chiefly reigns in the Heart there 's its imperial Seat or the Pallace where it hath its imperial residence that 's the inward Citadel where its main strength doth lie but yet from thence it issues out its Laws and Edicts to the Body also and that is its out ward Fort or Territory where it hath a great strength and command also Indeed the Law of Sin is best discerned as to Others by its venting of it self in and through the Body for so long as Sin keeps in its power within the interiour Faculties of the Soul 't is known onely to the Sinner himself but when that once breaks out in Sins committed in and by the body as intemperance drunkenness uncleanness c. then it becomes discernible to all to whom such Sins shall be known And though 't is certain that Sin may have its full dominion in the heart without the external eruptions of it in the Life in gross and corporeal acts yet where they are added they infallibly discover that Sin lords and domineers O therefore how evident is it that all who abuse and defile their bodies who use them as instruments for Sin and wear them out in its service are most perfectly under the Law of Sin But 't is not thus with any who are truely sanctified Sin hath not the command of their Bodies they * Rom. 6.19 yield up their members servants to righteousness unto holiness they look upon their Bodies as the * 1 Cor. 6.19 Temples of the Holy Ghost and accordingly they keep them holy they know they are themselves * 1 Cor. 6.20 bought with a price and that their Souls and Bodies are both Gods and therefore both to be imploy'd in the glorifying of God they scorn to let their Bodies be drudges to Sin and Satan and in this respect they are not under the Law of Sin 3. Thirdly the Law of Sin and its different workings in the people of God and Others may be opened by the modification of the act of Sin As 1. Where Sin is committed industriously and designedly there 't is the
Law of Sin and that which is peculiar to the graceless Some there are who set themselves to sin 't is the thing they aim at which they deliberate contrive muse how to bring about their serious thoughts from time to time are at work in order to it like to that person whom David describes Psal 36.4 He deviseth mischief on his bed he setteth himself in a way that is not good like to the wickedness of men before the Deluge Gen. 6.5 c. Every imagination of the thoughts of his heart was onely evil continually 't is meant not onely of imaginations which had Sin in them materially and subjectively but also of those which were for Sin and in order to Sin intentionally and finally The Apostle sets it forth by making provision for the flesh Rom. 13.14 when the Sinner hath his forecasts and projects for Sin Now * When the Flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providenâ—ial projecting and forecasting ability at command and at her service it is certain her supremacy is in the full Mr. Rich. Bifeild The Gospels glory c. p. 235. where 't is thus unquestionably 't is the Law of Sin this doth most certainly discover the absolute unbroken full power and dominion of Sin Joh. 8.34 Whoever commits Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who makes it or frames it as an Artist doth a thing which is proper to his trade or art who sins de industriâ datâ operâ what of him why he is the servant of sin that is he is fully under its Command and is a perfect slave and vassal to it 'T is never thus with regenerate persons this * Deut. 32.5 spot is not the spot of Gods Children 1 Joh. 3.9 Whosoever is born of God doth not commit Sin he doth not frame sin or contrive how to sin in the sense named but now It cannot be denied but that even a Child of God may sin after deliberation nay as to some particular sinful act he may deliberate in order to the doing of it there was a great deal of deliberation in Davids killing Vriah 't was a plotted contrived sin that which was brought about by many deliberate thoughts ô but in such an One this is very rare and seldome 't is but in this or that particular act 't is not a thing that he holds on in God forbid it should be so And therefore though this be a great aggravation of sin when it is committed deliberately and a sad evidence that it hath too much power and strength in the heart yet every deliberate sin is not enough to prove a man to be under the Law of sin when the designing and contriving is customary and that too as to a Course in sin ô then 't is the Law of sin 2. When the Temptation easily prevails and there is little or no resistance and opposition made to sin then 't is the Law of sin and that which is proper to the unregenerate If the Town be surrendred and yields upon the first Summons 't is a sign the Assailers are very strong and the Defendants very weak if the tinder takes fire upon the first little spark that falls into it surely 't is very dry so here when Satan doth no sooner lay the temptation before the Sinner but he immediately closes with it and falls before it and yields to it this argues that Sin and Satan have a full power in and over him But I lay the main stress of this Head upon little or no resistance to the motions suggestions commands of sin Possibly it no sooner commands but the Sinner readily obeys if he chance to make some some opposition 't is as bad as none at all 't is not lively vigorous resolute but cold dull faint and languid ô this is a sad demonstration of Sins heighth and regency in the Soul The bare Commands of Sin as hath been said do not make it to be a Law but when there is a ready willing subjection to those Commands then 't is a Law Rom. 6.16 Know ye not that to whom ye yield your selves to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is a brand upon Ephraim that he was * Hos 5.11 willingly walked after the Commandment may not this be charged upon men before renovation with respect to the Commands of Sin We read of Satan that he takes some captive at his will 2 Tim. 6.26 and truly so it is with the sinful Nature too it doth with the unregenerate what it will it commands governs orders them even as it will it meets with little or no resistance upon all occasions it doth but speak the word and the thing is done The true Convert stands upon his guard fights it out to the last hee 'l dye rather than yield Sin doth not so easily do his work in him he may sometimes â—e a Captive to it as being overborn with its strength but he will not be a Subject to it so as to give willing obedience to it which shows that he is not under the Law of Sin When 't is willingness in the way of duty then 't is the day of * Psal 110.3 God's power when 't is willingness in the way of sin then 't is the day of Sins power There may be some resistance made to Sin and yet its dominion may be high but when 't is no resistance then its dominion is high indeed A Sinner sometimes from the stirrings of Conscience may make a little opposition but Sin having his Will in its entire consent that opposition soon goes off and so Sins Sover aignty is as absolute as ever it was 3. When Sin carries it in spight of all opposition then 't is the Law of Sin and that power of Sin which only suits with the unregenerate state when 't is committed with little opposition ab intra and in spight of all opposition ab extra I assure you then it hath a great power Many there are who are so much under the strength and dominion of the hellish Nature that nothing shall hinder them from what is evil As the sincere Christian set never so many hinderances and discouragements before him yet being under the Law of the Spirit he will be and do good so è contrà the man that is destitute of Grace set what hinderances or discouragements you will before him yet being under the Law of Sin he will be and do evil Let the threatnings of the Law of God stand in his way like the Angel with a drawn sword in his hand yet hee 'l sin let the Scepter of the Gospel be held out to him yet hee 'l sin set the Love Grace Mercy of God before him yet hee 'l sin set the Wrath Justice Severity of God before him yet hee 'l sin set the Death Sufferings Agonies Wounds Blood of the Lord Jesus before him yet hee 'l sin let Conscience smite him let Word
tell us that some of our Kings who had the worst Titles made the best Laws and indeed they had need use their power well who get it ill But now Sin doth not only usurp that power which of right belongs not to it but it also manages its power very wickedly particularly with respect to the Laws which it makes and imposes upon its Subjects ô 't is sad living under its government The Philosopher tells us that the intention of the Legislator is to make his Subjects good certainly 't is either so or it should be so but when Sin gets upon the throne and assumes a legislative Authority to it self its intention is only to make its Subjects bad for the worse they are the better they suit with it 'T is a blessed thing to live under the Rule of Christ because of the holiness purity goodness of his Laws but 't is a woful thing to live under the Rule of Sin because its Laws are quite contrary hellish and wicked for here it holds true like Lord like Law Nay the Laws of Men I do not say all have real goodness in them so far as they are founded upon * Lex est nihil aliud nisi recta à Numine Deorum Ratio imperans honesta prohi◠ens contraria profectò ita se res habet ut quoniain vitiorum emendatricem Legem esse oportet commendatricemque virtutum ab eâ vivendi doctrina petatur Cicero de Legib. l. 1. Reason and designed for good Ends viz. to excite persons to what is good and to restrain them from what is evil and so far 't is the happiness of any to live under them and their duty readily and cheerfully to comply with them But 't is not thus with the Laws of Sin inasmuch as they are always contrary to right and sound Reason and always tend to what is evil which therefore so far as any man is subject to he must needs be miserable 'T is commonly said Ex malis moribus bonae Leges bad manners sometimes produce good Laws but bad Laws especially when they are written in the heart and are the principle of action as the Laws of Sin are can never produce good manners if Sin make the Law I know what will be the Life Further this Sin is not onely out of measure sinful in the exercise of its power where it is uppermost but 't is also out of measure tyrannical There have been too many Tyrants in the World but never was there such an one as Sin all the Nero's Caligula's Domitians c. that ever lived were nothing to it this first acted the part of a Tyrant in them before they acted the part of Tyrants over others The tyranny of Sin appears in many things I 'le instance in a Few 1. Its Commands are innumerable there 's no end of its Laws and * In corruptissimâ Republicâ plurimae Leges Tacit. multiplicity of Laws always speaks either a bad people or a bad Prince 2. Its Commands are contrary one Law thwarts another the poor Sinner under its dominion is haled contrary ways that he scarce knows whether to go or what to do Lust clashes with Lust one draws one way and another another so that the poor inslaved Soul is at a loss and knows not how to please all Tit. 3.3 serving divers Lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers for their Number and divers for their Nature and Kind also O quam multos habet Dominos qui unum non habet how many Lords and Masters hath he who hath not Christ onely for his Lord 3. 'T is very rigorous in its demands it must have full Obedience or none at all Eph. 2.3 fulfilling the Lusts of the flesh partial and half-Obedience will neither satisfie an holy God nor an unholy Nature and as God for whom the All is too little so Sin too for which the least is too much is for the doing of all it requires 4. Its Commands are never at an end Let the poor bondman sin to day he must sin again to morrow and so on in infinitum yea the more he doth in obedience to it the more it grows upon him in its Commands just as Tyrants and hard Masters use to do 5. When Sin once gets upon the throne 't is so imperious and cruel that its Vassals must stick at nothing Be the thing never so base the costs and hazards never so great yet if Sin calls for the doing of it it must be done Sinners you must waste you Estates blast your Credit impair your Health destroy your Bodies damn your Souls you must part with God peace of Conscience Heaven it self you must quit all that is good and venture all that is bad in its service and in compliance with its Edicts ô what an imperious insolent insatiable thing is Sin here 's the Tyrant indeed both in Titulo and also in Exercitio And now is not the poor unregenerate Sinner very miserable who lives under such a Tyrant is not his bondage exceeding great who that is not highly besotted would be willing to continue under Sins power that may be brought under the holy gracious excellent government of the Lord Jesus 3. Thirdly the Evil of this bondage arising from the Law of sin appears from its principal Subject 't is a Soul-bondage Of all Evils Soul evils are the worst Soul-famin is the worst famin Soul-death the worst death Soul-plagues the worst plagues and so here Soul-bondage is the worst bondage The bondage of Israel in Egypt was very evil yet not comparable to this which I am upon because that was but corporal and external but this is spiritual and internal when the best part is inslav'd that must needs be the worst slavery There may be a servile condition without and yet a free and generous Soul within as * Errat siquis existimat servitutem in totum hominem descendere pars melior ejus excepta est corpora obnoxia sunt adscripta Dominis mens sui juris est c. Sen. de Benef. l. 3. c. 20. Seneca observes of Servants but if the Soul it self be under servitude then the whole man the very top of man all is in servitude Sin is of so proud and aspiring a nature that no place will serve it for its pallace or principal Seat but the very Soul ô there it delights to have its residence and to exercise its dominion And this is its subtilty as well as its pride for it knows if it can but rule the Soul that then the Soul will easily rule the Body as the main Fort within the Town being gained that will with ease command all the outward Forts And 't is the whole Soul too that Sin must have God who made it will have the whole Heart and Sin which designs to enslave it will have the whole Heart too 't is not satisfied with this or that Faculty but all must be subject to it it must reign in the Vnderstanding
or the stone to descend I have told you and there is too much of truth in it that the great Law of Nature it being considered as depraved is to sin against God This Law of sin is written in the heart and that gives a mighty power and efficacy to it and must needs strongly incline a person to comply with it as God when he would have men readily and effectually to close with his Will * Jer. 31.33 he writes his Law in their heart and that being done they cannot but do what that Law enjoyns just so it is with Sinners in reference to the Law of Sin upon the writing of it in their hearts These things being considered and put together what 's the reason that there is no more sin in the world God knows there is too much of it the Law of Sin is too prevalent in the hearts and lives of the most but yet I say what is the reason that there is no more of it for certainly this Law of Sin leads the Unregenerate to do more evil than what many yea any of them do Doubtless there are divers who are fully under Sins power who yet are kept from many external gross acts of it and are not altogether so bad as it and Satan would have them to be Sometimes it breaks forth in this or that unconverted person but why doth it not do the same in every such person and sometimes too it breaks forth in this or that act but why doth it not so do in every act yea in the grossest acts whence is it that every unconverted man is not a Cain a Judas a Nero c. the Law of Sin inclining him to all this wickedness I answer the reason why it is not so is wholly grounded upon the restraining grace of God It pleases God for the Good of the World of humane Society especially for the good of his own people to keep in and bound that wicked nature which is in wicked men that it shall not in all such at all times in all acts proper to it vent it self as it pleases And was it not for this mighty restraint which God in his Providence lays upon Sin and Sinners there would be no living in the world there would be nothing but killing and slaying and stealing c. and in a word the perpetration of all villanies imaginable Was it not for this whither would not the Law of Sin carry men they being under the full dominion of it what would they stick at ô but God restrains them he lets out so much of their corruptions as may be to his own glory and the residuum or overplus he keeps in according to that of the Psalmist Psal 76.10 Surely the wrath of man shall praise thee the remainer of wrath shalt thou restrain How necessary therefore is restraining grace 't is necessary in respect of the good much more in respect of the bad even they do need it for themselves but these much more for others Ravenous and fierce Creatures must be kept in chains or else they would worry and tear all that should come within their reach if God had not Devils and Men in chains they would be so exorbitant that the world could not long subsist blessed be God for restraining mercy And how doth this also hold forth the mighty power of this mercy when Sin lords it at such a rate in the hearts of men hath such an absolute power over them◠doth so impetuously urge them to all kinds and degrees of evil that yet they should be so bounded and limited that some Order and Decorum should be kept up in the world ô the power of restraining providence 'T is like the Fires not burning into which the Three Children were cast or like the Lions not tearing of Daniel when he was in the very midst of them which certainly proceeded from the mighty restraint which God laid upon the One and upon the Other in the suspending and hindring of them in their natural operations 't is no less power that which God puts forth in the restraining of mens sinful Natures that they do not so fiercely break forth in all wicked acts as otherwise they would And if this be so admirable in the restraining of Men how much more admirable is it in the restraining of Devils their power rage malice wickedness is greater by much than that in men ô therefore why do not they do all the mischief they could and would why do not they destroy and worry all before them especially as to the Saints whom they most hate why do they not tear them in pieces every day why no thank to themselves they cannot do it because God restrains them binds and bounds them as he pleases here 's the great demonstration of the power of restraining Grace 2. Secondly it shows us also the necessity power and efficacy of Renewing Grace There 's more in this Grace than in the former in restraining grace Sin is a little curb'd and kept in but yet it retains its inward strength and power as 't was with Sampson when he was onely bound or as 't is with fierce Creatures when they are in cages or chains but in renewing grace Sin is subdued conquered much weakened in its strength divested of its former absolute power not onely kept in but brought under and the Soul brought over to the will and command of God Now this being effected in and by renewing grace 't is evident that there is a mighty power and efficacy in that Grace for that which frees from so great a power as that of Sin before Conversion must needs have a great power it it If renewing grace was a weak thing or did act in a weak manner it could never do what it doth was there not the Law of the Spirit in it the Law of Sin would be too hard for it 'T is not to be imagin'd that Sin will ever be persuaded to resign or tamely to quit its power and dominion which it so dearly loves and so fiercely contends for no it must be forc'd to this and plainly overpower'd or else 't will keep what it hath therefore in regeneration God comes with that effectual almighty grace which shall infallibly pull Sin off from the throne let it do its worst with that power which all the power of Sin cannot withstand and so the work is done As you see in the case of Peter that I may open it by an allusion you read Acts 12.5 c. how he was kept in prison bound with two chains the Keepers before the door kept the prison besides he had Souldiers by him and he sleeping betwixt them one would think that now Herod had him fast enough and yet Peter is brought out how why the Angel of the Lord comes in the strength of God awakens him bids him arise makes his chains fall off from him breaks open the prison doors and so sets him free The like you read of Paul and
Silas Acts 16.23 they were thrown into prison the Jaylor charged to keep them safely he throws them into the inner prison made their feet fast in the stocks yet for all this they were delivered how Suddenly there was a great earthquake so that the foundations of the prison were shaken and immediately all the doors were opened and every ones bonds were loosed what could have brought these persons under these circumstances out of prison but the miraculous interposures of the mighty power of God and that did it effectually Thus 't is with men in their Natural State Sin and Satan have them fast bound secur'd in chains and fetters they cannot stir hand or foot to help themselves are fully under the power of their enemies how are these now released why God comes and the Spirit comes by renewing grace and therein he opens the doors of their hearts though shut up very fast knocks off their fetters conquers the Guard that is set upon them breaks all the power and force of Sin and so rescues them from that thraldom and bondage which they were under ô the power of renewing grace well might Paul say Eph. 3 20. according to the power that worketh in us The truth is in the freeing of a Soul from the Law of Sin no less power is put forth than that very power of God put forth in the raising up of the Lord Jesus from the dead so the Apostle makes the parallel Eph. 1.19 20. and that was much above that power which was exerted in the rescuing of the forementioned persons out of their confinement It had been morally impossible that ever the Children of Israel should have been freed from the power of Pharaoh and that woful bondage they were under if God himself had not made bare his arm and brought them out with a strong and mighty hand as 't is Deut. 6.21 Psal 136.12 but 't is a much harder thing to free the Sinner from his spiritual bondage he being under a sadder captivity and held therein by a far greater strength than what Pharaoh had ô surely no deliverance could be expected from Sins dominion unless infinite power was engag'd in the bringing of it about therefore how necessary as well as efficacious is renewing Grace but more of this when I come to the third Observation One Use I have finished several Others should have been made of the Point in hand as to shew you yet further how you may find out your particular Cases whether you be under the Law of Sin or not how you may be freed from this Law if as yet you be not so why you should labour after this freedom c. But these things will as well fall in under the next Observation and therefore I will there insist upon them ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. VI. Of Regenerate Persons being made free from the Law of Sin The Second Observation spoken to viz. That persons truly regenerate are made free from the Law of Sin This is 1. cleared and stated where 't is shown that the freedom is not to be carried further than the Law of Sin How Sin is in the best yea and hath a great power in them and yet they are not under the Law of Sin when persons may be said to be so or what that is which constitutes the Law of Sin That not to be found in those who belong to God The Observation 2. confirmed by Scriptures and Reasons 'T is 3. applied First by way of Examination Mistakes about things which look like freedom from the Law of Sin and yet are not so Five Particulars instanc'd in Secondly all are exhorted to make out after this freedom One Direction in order to it Thirdly suth as are made free c. are exhorted 1. To be humble 2. To stand fast in their Liberty and also to walk suitably thereunto 3. To bless God Fourthly Gracious persons are comforted from hence THe Sum of these Words after the giving their proper sense and meaning hath been drawn into three Observations The 2. Observ spoken to the First of which hath been spoken to the Second now follows and 't is this That persons truly regenerate are made free from the Law of Sin this is the priviledge of all such and that which always accompanies the State of Grace or Regeneration viz. freedom from the Law of Sin Paul being such a person here saith he was made free from the Law of Sin For the better opening and stating of this Truth the first thing to be done The opening and stating of it I must necessarily inmind you of some things which in the explication of the Words and elsewhere too I have had occasion to insist upon As 1. Though the Apostle here speaks in his own person the Law of the Spirit of Life hath made me free c. yet the thing spoken of is not to be limited to him individually considered but to be extended to all who are regenerated and sanctified his knowledge of it might be somewhat special but the thing it self is common and general in all Saints 2. That the freedom mentioned in the Text refers to the being made free from the commanding reigning power of Sin rather than to the being made free from the condemning power of Sin 3. The Apostle speaks of it as an act that is past hath made me free c. therefore that freedom from Sin which the Saints shall have hereafter in their glorified estate is not here primarily intended but rather that which they have already upon their sanctification 4. This especially must be observed which I must more enlarge upon that the thing which the Saints are freed from is but the Law of Sin So the Apostle here states it Saints freed from Sin only in the Notion of its being a Law and therefore the Words are to be carried no further than to deliverance from that in Sin which doth properly denominate it to be a Law or which doth belong to it in the notion and appellation of a Law so far the Saints in this Life are made free from it but no farther For the preventing of mistakes and the due bounding of the Point two things must be laid down and made good As 1. That this freedom is not to be taken simply and absolutely for perfect deliverance from the very being and inhesion of Sin but only for deliverance from Sin in the notion of a Law The highest Saints God knows and they themselves know too well in their present state are far from being wholly compleatly perfectly made free from Sin in this respect yet the very lowest Saints are truly and really made free from the Law of Sin There 's a great difference 'twixt the inbeing and the Law of sin 'twixt the residence and the reign of sin betwixt Sins mansion and Sins dominion Sin will have a being in Gods people
though it be not a Law to them a residence in them though it doth not reign over them a mansion though it be cast out of dominion There are none on this side of Heaven so pure but that there is some mixture in them they have corruption as well as grace as the best grain hath its chaff and the brightest marble its spots and flaws the Regenerate themselves whilst here on earth are but like gold in the ore which hath much of baser matter mingled with it O this Sin cleaves fast to us it will live as long as we live and will not dye till we dye 't will be in the Soul so long as the Soul is in the Body upon Conversion 't is cast down but not wholly cast out and therefore all that we can safely ground upon from the Text or that is designed in the present Truth is deliverance onely from the Law of sin 'T is here according to what you read of * Dan. 7.12 Daniel's Beasts they had their dominion taken away yet their lives were prolonged for a season and time Sins dominion at the the first moment of the Sinners Conversion is taken away yet for some time it lives and hath a being in the Soul Or as you read of the Canaanites they were to be be divested of all their power yet God for some reasons would have them to * Exod. 23.28 c. continue in the Holy Land and not cut them off all at once just so he orders it with his people in reference to Sin You have in the Words according to some a double freedom one from Sin and another from Death now we are not absolutely freed from Death but only from the Law of it that is from the tyranny and curse of it so neither are we absolutely freed from Sin but only from the Law of it that is the power and tyranny of it Nay 2. Even the deliverance of regenerate persons from the power of Sin must be taken but in a limited and qualified sense Not as if they were wholly freed even from that so as that Sin should have no power in them for as to that too in this life they come short Alas 't is the affliction of true Converts not only to have Sin Habitual and Actual but which is much worse that Sin hath a great power and strength in them and over them True indeed it hath not such a power in them as it hath in the Vnregenerate for its power is very much broken and is not so entire and absolute in them as it is in the other yet it hath too much of power even in them also By which I do not mean only Sins * Of these things and of Sins Dominion as to the whole read Sedgwick's Anatomy of Sin ch 4. molesting power as it can and doth here greatly mobest disturb disquiet trouble vex the deerest of Gods Children nor onely Sins assaulting power as it can and doth often invade and set upon the Saints wherever they are or'whatever they are about in order to the overcoming of them nor onely Sins tempting and provoking power as it doth strongly excite urge provoke sollicit them to what is evil we may go higher than so it hath a worser power than all these namely a prevailing power now at some times and in some cases Gods own people may be brought even under that O Sin may carry the day and be victorious over them it may with great efficacy and success prevail even in them both in the keeping of them from what is good and also in the drawing of them to what is evil Is this a thing to be questioned though the truth of it is much to be lamented do we not see it by sad experience made good in our selves and others did not Paul himself who here saith he was made free from the Law of Sin yet which hath often come in my way a little before when he was in the same state in which here he was make sad complaints about it I find saith he a Law that when I would do good evil is present with me as if he had said others may dream of perfection and please themselves with the thoughts of their high attainments but as to my self I cannot pretend to any such thing for my part I find a Law c. there is such a Law such a corrupt cursed nature in me which hath too much strength and power over me and saith he this Law I find I plainly perceive it and cannot but take notice of it I do not onely hear of it but I find and feel it in my self in the sad fruits and effects of it yea saith he this is no weak or languid thing but that which hath a great power in me for it wars against the law of my mind and leads me captive c. thus this great Saint did groan under Sins power And if a Paul thus complains how may others complain if Sin had such a power in him what hath it in poor Christians of a far lower size and sâ—â—â—â—re We have too many Instances not onely of the having and bare inbeing of Sin but of the prevailing power of Sin even in truly yea eminently gracious persons David commits adultery plots the death of Vriah numbers the people c. Noah is drunk Lot incestuous Hezekiah proud Job impatient Peter denies Christ c. ô the strength and efficncy of Sin even in the Regenerate themselves It may and it doth sometimes prevail in the strongest though it never rules in the weakest yet you must know that these partial successes of Sin do not amount to the Law of Sin it may conquer and yet not command its prevalency doth not evince its regency the Invader may win the field in some barrels and yet for all that not be upon the throne But I say Sin pro his nunc may have a prevailing power even over the best notwithstanding their being made free from the Law of Sin All then that we can warrantably and truly fix upon in this matter is this that such who are in the state of grace in whom the Spirit hath wrought as the Spirit of Life they are made free from the Law of Sin that Law being taken in its strict and proper notion according to the explication which hath been given of it and as noting something more than the bare power of Sin with respect to some particular acts In some sense Sin may be said to be a Law in the regenerate namely in regard of that power and strength which it hath in them but yet 't is not a Law to the regenerate because they do not own it or submit to it as to that which hath the authority or dominion over them You have heard there are two things which make Sin to be a Law One is authoritative commanding on its part the Other is full and free resignation on the Sinners part to its Commands and impulsions now the
Vnsanctified in both of these ways are under the Law of Sin but with the Sanctified 't is not so especially in the latter respect Indeed Sin on its part will often be laying its Commands upon them magisterially and imperiously enough but they do not on their part yield obedience or subjection to those commands possibly now and then through infirmity they may hearken to something that Sin enjoyns but as to their general course and to the bent and purpose of their hearts they say Sin shall not reign ever us Sin is onely then a Law when it hath habitual universal entire absolute dominion and when the Sinner gives up himself in willing ready total subjection to it now it s never thus bad with the Regenerate Sins power never rises so high where grace is in this respect every Child of God is made free from the Law of Sin And in this notion the Apostle here takes the Law of Sin in the * At inquies quomodo Paulus se liberatum jactat à lege Peccati qui cap. praecedente quaestus sit-se adhuc mancipari Legi Peccati adhuc servire Legi Peccati Dixit se carne ei servire at mente Legi Dei Si carne tantum non mente ergo verè liberatus à mente enim non à carne fidelis aestimandus est c. Adde quod lex peccati non eodem prorsus modo hic sumitur atque praeced capite Hic significat plenum illud peccati Dominium cui totus homo naturalis extra Christum constitutus subjectus est c. Illic autem per legem peccati intelligebantur reliquiae quaedam istius Dominii quod peccatum non in totum hominem fidelem sed in membra sive in carnem ejus tantum i. e. in corruptam naturam adhuc exercet c. Lud. de Dieu former Chapter he speaks to it as it notes the power and strength of the relicks of Sin and as its power is but somewhat broken and so he 〈◊〉 too much of it but here in the Text he speaks to it as 't is in its full power and strength and so he was freed from it Several of these things have occurr'd in what goes before but they being most necessary and proper in this place I could not but again mention them Having thus stated the Doctrine and given you the explication of it I am now Secondly to make out the truth of it and to prove that persons truly regenerate are made free from the Law of Sin And surely so it is The Obs proved by Scripture and Reason as certain as the unrenewed are under this Law so certain are the renewed freed from it Paul here attests it as to himself the Law of the Spirit c. and elsewhere he asserts the same in a more general manner That Text is not impertinent to my present purpose in the 2 Cor. 3.17 Where the Spirit of the Lord is as the Spirit of Life as renewing and regenerating there is liberty or freedom from the Law of Sin for I conceive the Apostle doth not onely speak of liberty of Spirit in opposition to bondage of Spirit or the Spirit of bondage but also of the liberty of the State in opposition to the State of bondage and that too is not to be limited only to the liberty of the Gospel state in opposition to the bondage of the Law though I grant the Words are brought in more immediately upon that account but it is applicable to persons with respect to their inward and spiritual state as by the sanctifying Spirit they are freed from the power of Sin and from that bondage which they were under to it in their natural condition So that the liberty here spoken of is in a great measure one and the same with the being made free from the Law of Sin in my Text and if so then you see how positively 't is asserted where the Spirit of the Lord is there is liberty So again the Apostle Rom. 6. speaks much of the Law or reign and dominion of Sin which he having dehorted from V. 12. let not Sin reign in you c. he then backs his dehortation with a promise V. 14. For Sin shall not have dominion over you because you are not under the law but under * Homo consideratur ante Legem sub Lege sub Gratiâ in Pace Ante Legem non pugnamus sub Lege pugnamus sed vincimur sub Gratiâ pugnamus vincimus in Pace non pugnamus quidem Aug. Lib. Octog Quaest 66. in Expos quarund Propos Ep. ad Rom. grace the grace here mainly intended is that assisting helping strengthening grace which always accompanies the Gospel or new Covenant state the Law commanded much but gave no strength for the doing what it commanded but the Gospel where it requires duty it always enables a person to perform it Now upon this grace Paul assures Believers that they endeavouring on their part and making vigorous resistance to sin it should not have dominion over them because they should certainly have such strength and assistance given them from God as that their endeavours should be successful against all Sins assaults This I say is the Grace primarily intended in this place yet you may take in too Converting and renewing Grace and then the words will run thus Sin neither hath nor ever shall have dominion over you who are Believers because you are not under the Law i e. that Law which only discovers Sin but doth not help to conquer it which leaves the person as it finds him without any charging of his heart or state but you are under grace i.e. regenerating grace which always delivers from and secures against the dominion of Sin And besides these Scripture-proofs in point of Reason it must needs be so because upon regeneration there is another active operative commanding principle infused into the Soul viz Grace now Grace and the Law of Sin are inconsistent It may consist with sin for otherwise there would be no Grace in this lower world but it cannot consist with the Law of Sin or with Sin in its full and absolute dominion power Two contrary principles cannot be together in the same Subject in their full vigour and strength the like caeteris paribus may be said of contrary Powers if Sin be the principle in its full efficacy so as to make it a Law then there is no grace because if this was in the Soul it would certainly break the full strength of the opposite principle True grace is a commanding thing as well as Sin there is such an holy pride in it that it disdains and scorns to be subject to Corruption or to let Sin be above it it can though not without reluctancy bear the inbeing of Sin but it cannot bear Sin as a corrival or competitor with it in point of rule and dominion Here the elder must serve the younger to allude to that of Jacob and Esau
Gen. 25.23 I mean the corrupt nature must be an underling to that which is sanctified if Hagar will be content to live in the house in a state of inferiority well and good that for a time must be submitted to but if she will be presuming to vie with her Mistress for authority and rule and nothing will serve her below that she must then be made to know her self the application is obvious To make the thing unquestionable pray consider what that in special is which is done by God at the converting of a Soul 't is this very thing the dethroning of Sin and Satan and the inthroning of Christ and Grace where God converts he doth in effect say Sin thou must now come down and Christ and Grace shall now ascend the throne When ever the Sinner is regenerated in the first moment of that state Sin is divested of its usurped power and regency and the Kingdom of Christ in and by Grace is set up in him now Christ's kingdom and Sins kingdom are incompatible where he reigns it shall not for he is impatiens consortis but especially he will not have such a base thing as Sin to share with him in the government of the Soul Where Christ comes and takes possession he always abolishes the Law of Sin and instead of that sets up another Law for new Lords will have new Laws and different Lords different Laws Therefore in the work of Conversion God promises to write his Law in the heart Jer. 31.33 But this shall be the Covenant that I will make with the house of Israel I will put my law in their inward parts and write it in their hearts now upon the doing of that the Law of Sin is defac'd antiquated and canoell'd for since contrary Laws cannot be together in their full force the former must be abolish'd upon the introduction of the latter Once more in the Text you have the Law of the Spirit of Life brought in in opposition to and in order to the abolition of the Law of Sin which being considered it affords a very weighty argument for the proof of the Truth in hand The Law of the Spirit is the mighty power of the Spirit put forth in the regenerate Soul for the rescuing of it from the power of Sin and the bringing of it under the Rule and Scepter of the Lord Christ now shall this Spirit put forth such a mighty power for this very end and yet Sin continue as high in its Soveraignty as before what advantage then would the Believer have by the Law of the Spirit if the Law of Sin should yet be kept up in him Certainly when this great Spirit shall vouchsafe to exert his great power there must be some great effect produced by it and what can that be but the delivering of the poor Captive-Sinner from Sins bondage the destroying of Satans kingdom and the setting up of Christs sweet and gracious Government in the Soul but I spend time in the proving of that which indeed needs not much proof In the application of the Doctrine which I judge will be more useful and necessary I might here take occasion to confute those who misunderstanding this passage being made free from the Law of Sin do from thence infer and argue for the Saints perfection in this Life But having given you all that this freedom contains in it which comes exceeding short of perfection I think I need not I 'm sure I will not speak any thing further for the obviating and refuting of that proud Opinion He that here saith he was made free from the Law of Sin elsewhere saith also * Phil. 3.12 he had not already attained nor was already perfect c. and surely he went as far nay much further than any of our modern Perfectionists God make us sensible of imperfection in this State and ever to be pressing after and waiting for that perfection which only belongs to the future state I might also from hence infer the happiness of such who are truly regenerate and the preciousness excellency advantage of regenerating grace ô how happy are they who are delivered from Sins yoke and how precious is that grace which instates the Soul in such liberty VSE 1. How we may know whether we be made free from the Law of Sin But passing by these things I will in the first place desire you to make diligent search whether you be thus freed from the Law of Sin O Sirs how is it with you what can you say of your selves about this You heard in the former Point that all in the Natural State are under this Law Adam hath entail'd this bondage upon all his posterity had he not flan we had come into the world with the Law of God written in our hearts but now we are born with the Law of Sin written in them are we therefore brought out of the state of Nature In this Point you have heard that they who are Regenerate are made free from it so that if you be not such you are concluded to be yet under the Law of Sin these two do mutually prove each the other if it be the state of unregeneracy 't is the Law of Sin and if it be the Law of Sin 't is the state of unregeneracy Well! it highly concerns you to be most seriously inquisitive about this 'pray therefore bring it down to your selves one by one and ask how is it with me am I under the Law of Sin or am I made free from it some Law or other I must be under for every man in the world is so therefore what is the Law which hath the authority over me is it the Law of Christ the Law of Grace or is it the Law of Sin hath not the sinful Nature in me the dominion of a Law and the efficacy of a Principle is not all that which makes up the Law of Sin to be found in me To help you in this Enquiry I need not say much more than what I have already said do but look back to the explication of Sins being a Law as also to the Answer of that Question How this may be known and there 's enough to direct you in examination and passing judgment upon your selves Yet however a little further to help you herein and also to quicken you to the more serious searching into it let me tell you there are very great and dangerous mistakes in this matter ô how far may Sinners go and how well may they think of themselves and yet for all that be under the Law of Sin men catch at false evidences and lay that stress upon them which they will not bear Let me instance in a few particulars to show how far persons may go and yet not be made free from the Law of Sin or to set forth the weakness of some grounds which men build upon for this How far men may go and yet be under the Law of Sin 1. They
thy fetters love thy dungeon be fond of thy bondage and prefer it before liberty what is this but madness not to be parallel'd what ingratitude is this to thy Saviour what cruelty to thy self as to thee I may well alter Tiberius's ô gentem c. into ô animam ad servitutem natam Further I pray you think of this if Sin rule you will Christ save you you cannot but know the contrary you know that he rules wherever he saves that he will be the Governour Where he is the Saviour that Sins yoke must be taken off and * Matth. 11.29 his yoke taken up or no salvation and yet shall Sin be obey'd and be thy Lord and Sovereign rather than Christ The business comes to a narrow issue let Christ rule thee and hee 'l save the but let Sin command thee and 't will condemn thee the Law of Christ and of the Spirit is the Law of Life but the Law of Sin is the Law of Death but these things have been insisted upon O that this Spirit which frees from the Law of Sin would shew you what there is in the Law of Sin men do not endeavour to get out of it because they are not convinc'd of the evil that is in it did they but know what it is they would choose to dye rather than to live under it And as for you let me ask you how you carry it in other respects you hate the Tyrant without will you love the Tyrant within you groan under the Laws of men when they are a little heavy shall there be no groanings under the far heavier Laws of Sin you will not be called slaves to any will you be content to be indeed slaves to Sin is a barbarous Turk cry'd out of when a Devil and a cursed Nature are never regarded But one Consideration more as God made you at the first you had nothing to do with this Law of Sin no he made you for his own government to be subject to himself his Law was written within you to command and act you in your whole course how then came Sin by this power how did it get up thus into the throne why onely by the first Apostacy from God Adams Fall was Sins Rise its reign commenc'd from mans rebellion 't is a meer upstart and intruder God never design'd this power to it will you now by your liking of it and continuance under it give an after-ratification or approbation of its power It hath depriv'd you of your primitive liberty and will you not endeavour to regain it when Sardis was taken by the Grecians Xerxes commanded that every day when he was at dinner one should cry aloud Sardis is lost Sardis is lost that hereby he might be inminded of what he had lost and stirr'd up to endeavour the regaining of it ô Sirs your Original Liberty is lost Sin hath got it out of your hands this we proclaim in your ears from time to time that you may never be quiet till you have recovered it and yet will you do nothing in order thereunto will you e'ne sit still under this inexpressible loss ô that 's sad All this hath been spoken to set you against Sins dominion to excite you to the most earnest endeavours to be rid of its soveraignty to cause you to fly to the Spirit of Life that you may be made free from the Law of Sin to work holy purposes in you that Sin shall no longer reign over you that you may say with the Church Isa 26.13 O Lord our God other Lords besides thee have had dominion over us but by thee onely will we make mention of thy name O that I might prevail with some Soul to say with respect to Sin Ah Lord other Lords have had dominion over me lust pride passion covetuousness sensuality have ruled me just as they pleas'd but I desire it may be so no longer I am resolved now onely to be subject to thy self ô do thou dethrone Sin and inthrone thy self in me let me be brought under universal hearty ready subjection to thy Laws and let not the Law of Sin carry it in me any longer c. One Direction given for the Sinners being freed from Sins power In what ways and by what means a poor enslaved Sinner may be made free from the Law of Sin is a very weighty enquiry and I would hope that some Sinners being convinc'd by what hath been spoken have it in their thoughts For answer to it there 's one Direction only which I shall at present give 't is this Get into the regenerate state regenerate persons are the adequate Subjects of this freedom they and none but they are freed from Sin as a Law Paul so long as he was unconverted was as much under this Law as any person whatsoever but as soon as it pleased God to convert him he was made free from it This deliverance depends upon the state it must be the state of regeneracy till which Sin will keep up its regency and soveraignty in the Soul ô as you have heard when Grace once comes into the heart the kingdom of Sin goes down and the kingdom of Christ goes up therein but never before All your strivings endeavours convictions purposes promises will never make Sins throne to shake and fall till you be renewed and sanctified Therefore pray much for the regenerating Spirit and attend much upon the regenerating Word in order to this great work Joh. 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdom of God Jam. 1.18 Of his own will begat he us by the Word of truth c. 1 Cor. 4.15 In Christ Jesus I have begotten you through the Gospel 't is this Spirit and this Word which must renew and bring about the new birth in you and so deliver you from the power of darkness and translate you into the kingdom of Gods dear Son as the Apostle speaks Col. 1.13 But this will be more properly enlarg'd upon when I shall come to the third Observation therefore here I 'le say no more about it VSE 3. To such who are made free from the Law of Sin first by way of Counsel 3. I will direct my self to those who by the Spirit of Life are made free from the Law of Sin something to them 1. by way of Counsell 2. by way of Comfort By way of Counsel I 'le urge three duties upon them 1. The first is hearty and deep humiliation and this is incumbent upon such partly upon what is past and partly upon what is present Regenerate persons to be deeply humbled though they be made free from the Law of Sin First hath the Lord been so gracious to any of you as to bring you out of the Natural bondage to dethrone and bring down this Sin which did at such a rate domineer over you ô you must be deeply humbled upon your taking a view of what is past
You are now God be blessed for it made free but how long was it before this was done how many years did you pass over in the unregenerate state in which you were as much under the command and at the beck of Sin as any how great a part of your life hath been spent in its drudgery and vassalage for how long a time did you tamely submit to its yoke when you would by no means be brought to submit to the yoke of Christ do you not remember how it was with you a few days or years ago when the Scepter was in Sins hands and it rul'd and acted you even as it pleased should not this now be thought of with the greatest grief and sorrow ô the bondage rebellion enmity of the natural state should even by converted ones often be remembred and bitterly bewailed That 's a Soul-humbling Heart-melting word * Eph. 2.3 Among whom also we all had our conversation in times past in the lusts c. who can read that sad description of a Sinner before Conversion Ezek. 16.3 4 5 c. and not be affected Secondly you must be humbled upon the consideration of what is present 'T is better than it hath been yet not so well as it might and should be Sin hath lost its absolute full entire power but yet it lives nay yet it hath a great strength and power in and over you I and against you too so as that 't is still able to do you much hurt notwithstanding its being weakened as Sampson though he was much debilitated when his locks were cut yet he had strength enough left to do mischief to the Philistins Do not you to this very day find the corrupt Nature very strong and powerful Sin rising and stirring in you with great vigour many very evil inclinations assaulting you with such vehemency that you scarce know how to resist doth not Corruption this and that Lust too often foil you and triumph over you as its Captives Now though these things are not enough to evince Sins dominion yet surely they call for deep humiliation it doth not rule you here it shall not damn you hereafter but it defiles you often separates 'twixt you and your God draws you off from him prevailingly hinders you from what is good and prevailingly also excites you to what is evil is not this sad is there nothing to afflict a gracious heart but only the unbroken power of Sin ô why are you not more in crying out ô wretched man that I am who shall deliver me from this body of death He that gloried here in his deliverance from the Law of Sin in one sense was as much abased before because of the Law of Sin of which he felt so much in another sense The wise God orders it thus that Sin shall not only have a being in his people but also a considerable power over them in this life amongst other ends for this that he may keep them humble and draw out and heighten their godly sorrow and indeed there 's more in the relicks of Sin to humble the true Christian than in all the outward Evils that either do or can befall him O never think how it hath been how yet it is without great self-abasement and humiliation when you begin to be * 2 Cor. 12.7 exalted above measure remember what you were consider what you are To stand fast in their liberty 2. Are you made free from the Law of Sin let me say to you what Paul once said to the Galatians in reference to their being made free from the Ceremonial Law * Galat. 5.1 Stand fast in the liberty wherewith Christ hath made you free and be not entangled again with the yoke of bondage Is Sin brought down be sure you keep it down 't is pity it should get up again or ever recover its pristine power When a people have once got the Vsurper off from the throne it concerns them to look to it that he doth not regain it for should he so do their condition then would be much worse than before Saints just so should you carry it toward Sin That 's brought under at present I but it watches all opportunities for the regaining of that power which it hath lost for 't is of a proud nature and cannot bear the loss of superiority you must therefore always be upon your guard with your weapons in your hands ready to make resistance against it in all its attempts or else it will soon rally its forces and make head again upon you and endanger all I know all its attempts are in vain as to the recovery of its former dominion God will not suffer it again to lord it over you as before it did yet if you be careless especially if you in the least side with it 't will strangely get ground and grow upon you Therefore as Christ once charged the healed man Joh. 5.14 Thou art made whole sin no more so would I charge you you are made free ô sin no more that you may never come under its bondage again Though God had so miraculously brought Israel out of Egypt and out of that miserable servitude that there they were in yet upon all occasions how desirous were they to be in Egypt again shall it be thus with you shall your gracious deliverance be so undervalued have you such low thoughts of Sins servitude as that you can be willing to come under it again 'Pray learn how to put a due value upon your liberty prize it at an high rate and so prize it as to continue in it and to maintain it to your utmost Amongst other Conditions which were anciently impos'd upon those who were set at liberty this was one that they should not servitutis jugum iterum sponte suscipere willingly submit to the yoke of bondage again and is not this obligation laid upon Souls in their being made free by Christ and the Spirit The * Libertatem nemo bonus nisi cum animâ simul amittit Salust in Conjur Cat. Historian tells us a good man will lose his life as soon as his liberty ô how should you defend that spiritual liberty which you have by Christ and by Grace I beseech you take heed lest by your carelesness and little compliances with Sin you provoke God to permit its former power and tyranny in a great measure to return upon you that he may thereby let you see the difference 'twixt His and Sins government read and apply Deut. 28.47 48. 'T would be sad it God should deal with any of you as once that Master in Athens did with his Servant whom he had formerly made free but upon some unworthy carriage he reversed and retracted that freedom saying to him * Superse deo te habere civem tanti muneris impium aestimatorem c. Abi igitur esto servus quoniam liber esse nescisti Val. Max. l. 2. cap. 6. The City shall never have one
as a free Denizon of it who doth so little know how to value such a priviledge Go thy way therefore and be a slave again since thou knowest not how to carry it as becomes one that is free Now I say if God should deal thus with any of you would it not be sad true he will never wholly reverse what he hath done in you and for you but thus far he may go he may let corruption at some times and in some acts prevail over you and he may wholly deprive you of the sense and comfort of your spiritual liberty and would not these be bad enough To walk suitably to it Let me under this Head press another thing upon you viz. to walk suitably to this your freedom wherein doth that consist why in this in being holy and very holy If you so be this will suit with the deliverance from the Law of Sin which you have upon regeneration and which you must therefore be because 't is one great end of God in doing that for you Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 'T is observable how God ushers in the Ten Commandements with his delivering the people of Israel out of the Egyptian bondage thereby to lay the greater obligation upon them to obey and keep those Commandements Exod. 20.2 I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage then the several Commandements follow And as to that particular Command of keeping the Sabbath you find God enforcing of it with this Argument only Deut. 5.15 Remember that thou wast a servant in the land of Egypt c. O how holy how obedient should they be whom God hath brought out of the state of spiritual bondage the obligation rising higher from this deliverance than from the former Christians you should be very holy partly from a principle of gratitude partly because now the life of holiness is made more easie and facil if you be not so now the power of Sin is broken in you it must be from your sloth or something worse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oec Some observe upon the latter-Clause of the preceding Verse who walk not after the flesh c. that now under the Gospel 't is much more easie to live the heavenly life than it was formerly under the Law so that say they if men do not live that Life it must be charg'd meerly upon their own negligence so here I say persons being delivered from the Reign of Sin to them now 't is much more possible nay easie to be holy in their walkings than sometimes it was and therefore if they do not so walk 't is meerly from their idleness and sinful neglects Sirs now the holy Life is made practicable to you what an engagement doth this lay upon you to live it The Apostle here according to that Connexion of the Words which some pitch upon brings in freedom from the Law of Sin as the ground of not walking c. therefore they who are in Christ do not follow the sinful and carnal but the holy and spiritual course because they are freed from Sins power I 'm sure as to the thing 't is the duty of such so to walk upon this account Let me add a third Consideration regenerate persons upon this must be very holy that there may be some proportion 'twixt Nature as renewed in the way of Holiness and Nature as depraved in the way of Sin 'pray observe it so long as depraved Nature was upon the throne you were very sinful therefore now when renewed Nature is upon the throne you should be very holy I do not from hence plead for an equality that I very well know is not possible and the reason is because corrupt nature before Conversion was entire not broken or weakened by any contrary habit or principle but 't is not so with the renewed Nature after Conversion for that hath Sin mingled with it striving against it making opposition to it therefore men cannot be so entirely good after grace as they were entirely evil before grace yet I may and I do plead from hence for some proportion whilst Sin ruled you you were very sinful therefore now Christ and Grace rule you you should be very holy So the Apostle argues Rom. 6.19 20. As you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness For when ye were servants to sin ye were free from righteousness therefore which though it be not express'd yet 't is imply'd proportionably now when you are the servants of righteousness you should be free from sin Upon this threefold Consideration such as are made free from the Law of Sin should be holy Against Sins actual and partial dominion Now that I may be somewhat more particular about this Sin being that which is opposite to Holiness and much of the nature of holiness lying in refraining from sin and also the dominion of any particular sin very ill agreeing with deliverance from the Law thereof therefore in both of these respects I would caution all regenerate persons against it but 't is the latter only that I shall speak a few words unto Where I would be very earnest with you who have passed under the regenerating work of the Spirit to take heed even of the actual and partial dominion of Sin and there is great need of this admonition for though upon regeneration you are secur'd from its Habitual and Vniversal dominion yet as to some particular Sin and some particular evil acts it may have that which looks too much like dominion though strictly and properly it be not so Here therefore I desire you to be very careful that you do not suffer any one sin to reign in you for how would this consist with your being made free from the Law of Sin since as hath been said the power of any one sin and subjection thereunto if it be full and free plenary and voluntary doth as certainly prove its dominion as the power of many nay of all ô take heed that this and that sin do not rule or be too high in you 'T was Davids prayer Psal 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression he goes further and takes in all Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me Saints are not so freed from the Law of Sin by the Spirit but that there is need of daily prayer and that there be all endeavours and care on their part against it and their care must reach even to this that not any single iniquity may have dominion over them
The particular prevailing Sin to be most watch'd against and resisted And here especially you must be careful and vigilant about that particular sin to which you are most strongly enclin'd or which hath the greatest strength in you about the Diotrephes-sin the Herodias or darling-Sin that which is as the right eye or the right-hand I say your eye must be chiefly upon this that it do not prevail and domineer over you Every man in the world hath some one Sin which is uppermost in him which carries it before all the rest to which all do vail and stoop 't is pride in one fleshly lust in another greediness after the world in a third and so on Nay a Child of God too usually hath some particular sin which is predominant in him which though it doth not absolutely reign in him for then he would be under the Law of Sin yet comparatively it doth i. e. it hath a greater power over him than any other sin hath David calls it his iniquity Psal 18.23 Look as the Saints though they have every Grace in them all being planted together in the new Nature yet there is some particular grace which shows it self more eminently in one than in another as faith in Abraham meekness in Moses patience in Job zeal in Hezekiah c. So e contrà though they and others have every sin in them radically and seminally in the corrupt Nature yet there is some particular sin which ordinarily vents it self with more strength than the rest which having the advantage of the Constitution Education Calling Condition c. is stronger than others how that may be known * See Burg. Resin Part 2. p. 232. With many Others Divines show in several things but I must not stay upon it Now you that are regenerate look to your selves here act your greatest vigilancy and make your strongest opposition with respect to your particular sin here 's your weakest part and therefore here you must set your strongest guard as Keepers of Garrisons use to do as he said * 1 Kings 22.31 Fight neither with small nor great save only with the King of Israel so I would say to you fight against neither small nor great but only against the King sin or Master sin in you This is to kill Goliah himself which being done all the Philistins fly to stab Sin at the very heart upon which wound it must needs dye and here 's the great evidence of sincerity I was also upright before him and I kept my self from my iniquity Psal 18.23 and herein deliverance from the Law of Sin mainly shows it self Regenerate persons to be very thankeful for their being made free from the Law of Sin 3. Thirdly you that are upon regeneration thus freed from Sins power I am to bespeak your thankfulness your highest and most hearty thankfulness for so great a mercy In the doing of this what hath God done for you ô whilst you pity Others who are under Sins bondage bless God for your selves who are delivered out of it The remainders of Sin call for your deepest humiliation but withall the not reigning of Sin calls for your highest thankefulness Are you made partakers of such liberty and will you not be thankful is there any deliverance from any servitude whatsoever like to this Sin is the worst of Evils the power of Sin the worst of Sin are you delivered from that ô admirable mercy Israels deliverance out of Egypt and Babylon the rescuing of Subjects from the dominion of Tyrants the fetching poor Captives out of chains and bonds are good things yet all but very nothings in comparison of the freeing a Soul from the power and vassalage of Sin and this is done for you shall not the Lord be greatly blessed for it Here 's a great part of that benefit which you have by Christ as a Redeemer for what doth Redemption point to but to the Sinners release from his spiritual captivity and bondage by Sin what did Christ come for but to * Isa 61.1 proclaim liberty to the captives c. Now as you were Captives in Gods hands by reason of guilt so Christ redeem'd you by paying down a price or ransom for you as you are Captives in Sins and Sathans hands so he redeems you by power for they are no other way to be dealt withall by rescuing you out of their dominion and slavery in spite of all the resistance they can make and Christ redeeming both these ways so he becomes a full and compleat Redeemer So that your being made free from the Law of Sin is a a part of Christs redeeming love and what the Spirit of Life doth therein it is but in conjunction with Christ in the carrying on of that love and if so have not you great reason to be very thankful 'Pray look into that precious promise the matter of which is that God will not onely pardon your iniquities but also subdue them he being every way as gracious in the latter as in the former Micah 7.18 19. Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage c. He will turn again he will have compassion upon us he will subdue our iniquities 't is as great a mercy to have Sin subdued in its power as pardoned in its guilt you magnifie God for the one ô do the same for the other also If God himself had not brought about this freedom you had been without it forever Alas you your selves in the time of the natural thraldom never thought of or desired it you were altogether unable to accomplish it nay you were set against it and oppos'd it to your utmost the Law of Sin was in the heart and had the heart you lik'd and lov'd its government above any other all your strength was engag'd for it insomuch that God was fain to conquer not only Satan and it but your own selves too and by a mighty power to make you willing to accept of deliverance out of its servitude what ground of thankfulness is here Once more why should you be made free when others are let alone what was there in you to move God to vouchsafe this distinguishing mercy you had indeed been eternally undone without it but was he under any necessity or motive but what was from his own grace to do it for you ô you that are renewed shall not the Lord be admired by you 'pray be much in blessing of him for all Mercies but amongst the rest be sure you never forget to bless him for Sin-subduing Sin-dethroning mercy See how Paul upon this account blesses God for others Rom. 6.17 But God be thanked that ye were the servants of sin but ye have obeyed from the heart the form of doctrine which was delivered you He that was so thankful for others surely would be so much more for himself and so he was Rom. 7.24 25. O wretched man that I am
who shall deliver me from the body of this death I thank God through Jesus Christ our Lord Titus 3.3 4 5. For we our selves also were sometimes foolish c. but after that the kindness and love of God our Saviour toward man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost he lays it upon the kindness and love of God which indeed are admirable in the freeing of a Soul from the Law of Sin by the regenerating Spirit this kindness of God should draw out the thankefulness of every gracious heart So much for this Vse of Counsel VSE 4. Comfort to regenerate persons upon their being made free from the Law of Sin A word in the fourth place for Comfort I would have every truly gracious person upon this Truth to be even filled with joy what glad tidings doth it bring to thee whoever thou art upon whom regenerating Grace hath taken hold it tells thee thou art made free from the Law of Sin Sin may and doth trouble thee but it doth not rule thee it lorded it over thee too long but now its dominion is gone from the very first moment of thy Conversion thou hast been made free believe it and take the comfort of it What think you had not Paul great joy in himself when he uttered these words the Law of the Spirit c. thou maist say the same concerning thy self the new birth having pass'd upon thee why therefore shouldst not thou be brimful of joy also This is so great a thing that the sense and comfort of it should revive and cheer thy Spirit under all outward evils the Laws of Men possibly may be somewhat heavy upon thee thou maist groan under such and such external pressures there may be much of bondage in thy outward condition but the Law of Sin is abolish'd thy Soul is made free the spiritual bondage is taken off is not this well very well Under the Law how were the poor Servants overjoy'd when the year of Jubilee came which gave them a release from all their servitude ô Christian thou hast liv'd to see a glorious Jubilee wilt not thou rejoyce So also when oppressed Subjects are freed from cruel Vsurpers 't is a time of great rejoycing mens joy then runs over and will be kept in no bounds or limits what a full tide of joy should be in their Souls whom God hath graciously delivered from Sins tyranny and usurpation ' True Sin never had any right to rule yet de facto rule it did therefore triumph over it as though its authority had been just as the * Hoc illi in malis suis indulgente fortunâ ut de eo populus Romanus quasi de vero Rege triumpharet Florus lib. 2. cap. 14. people of Rome once did with a mean person That Sin which once had you under is now brought under it self and 't is subdued therefore cannot much hurt you Adonibezek himself when in chains Bajazet when in an Iron Cage the fiercest Enemies when broken in their power cannot do much mischief God be blessed so 't is with Sin and therefore as to the main state fear it not I know you lie under many discouragements you feel such cursed inclinations to evil Sin doth so often prevail over you repeated back-slidings afflict you greatly your corruptions daily pursue you c. Well! I would have you to be very sensible of these things and mourn over them but yet know the reigning commanding power of Sin is gone notwithstanding all these yet 't is not the Law of Sin How much good may an unregenerate person do and yet Sin reign in him and how much evil may a regenerate person do and yet Sin not reign in him Under the Law every scab did not make one a Leper neither doth every prevalency of Sin make one a slave to it The Spirit of Life hath freed you from its dominion that being duely stated and that too in such a manner as that you shall never again be brought under it Sin shall not have dominion over you c. Rom. 6.14 Is all this nothing or but little in your thoughts is not here sufficient matter of great joy ô know what God hath done for you and make the best of it Being freed from the Law of Sin you are freed from Guilt Wrath Hell eternal condemnation for the Apostle having said there 's no condemnation c. he proves his assertion by this for the Law of the Spirit of Life c. And where 't is not the Law of Sin there 't is not the Law of Death these two Laws are link'd and fast'ned each to the other therefore he that is delivered from the one is delivered from the other also Believers there is but one thing remaining to be done for you which in due time shall most certainly be done too and that is to free you from the very being of Sin and from all those remainders of power which yet it hath in you do but wait and a little time will put an end to these also be of good comfort Sin is dying and weakening and wearing out every day shortly 't will dye indeed so as never to molest you more As you are justified its guilt is gone as you are sanctified its power is gone it will not be long before you will be glorified and then it s very being shall be gone too here in Grace Pharaoh's yoke is broken but above in Glory Sin shall be like Pharaoh drowned in the bottom of the Sea ô let every regenerate Soul greatly rejoice in these things So much for the Second Observation ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. VII Of the power of the Holy Spirit in the making of persons free from the Law of Sin The Third Observation viz. that 't is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin How this is brought about by the Spirit by the Spirit of Life by the Law of the Spirit c. what this imports Of the necessity sufficiency efficacy of the Spirits power for and in the production of this Effect The particular ways and methods of the Spirit in it opened Of its workings at the first Conversion Of its subsequent regency in the renewed Soul Vse 1. Of the greatness and glory of the Spirit his Godhead inferr'd from hence Vse 2. To show the true and proper Cause of freedome from the Law of Sin where men are exhorted 1. To apply themselves to the Spirit for this freedome 2. In case it be wrought in them to ascribe and attribute the glory of it only to the Spirit Saints exhorted 1. To love and honour the Spirit 2. To live continually under the Law of it 3. To set Law against Law The third Observation handled
TWo Observations I have gone through I come now to the third and last 'T is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin or thus 't is by the mighty power of the living and regenerating Spirit that any are deliver'd from the power and dominion of Sin This is the great effect here spoken of and the Apostle shows who is the Author and Efficient of it or how 't is brought about the Law of the Spirit of Life hath made me free from the Law of Sin I shall as much as conveniently I may contract in what I have to say upon this Point that I may draw towards the close of this Verse which I fear I have staid too long upon The Spirit frees from the Law of Sin Now here observe 1. The Spirit frees from the Law of Sin he is the true and proper Agent in the production of this Effect In reference to which you may consider him either essentially as he is God or personally as he is the third Person distinct from the Father and the Son in both of which considerations he makes free from the Law of Sin As to the first so there can be no question made of the thing * Factum Spiritus S. factum filii Dei est propter Natun◠Voluntatis unitatem Sive enim Pater faciat sive Filius sive Spiritus Sanct. Trinitas est quae operatur quicquid tres fecerint Dei unius est operatio Aug. in Qu. N. T. Quaest 51. because the Spirit so considered acts in common with the two other Persons and a they with him what the Father doth and the Son as God that the Spirit doth also and so vice versâ I speak of (b) August in Enchirid. c. 38. actiones ad extra which onely are indivisae As to the second so the thing is also clear because 't is the Spirits personal and proper act to weaken and dethrone Sin in the heart for as 't is the Sons proper act to free from the guilt so 't is the Spirits proper act to free from the power of Sin that being a thing done within the Creature this person is the proper author of it it belonging to the Son to do all without and to the Spirit to do all within The Father and the Son are by no means to be excluded yet 't is the Spirit which doth immediately bring about in the Soul that blessed freedom which I am upon If you cast your eye a little upon what lies very near the Text you 'l find all the Persons mentioned as all concurring to the advancement and promoting of the good of Believers 't is (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen Chrysostomes observation upon the Words That saith he which the Apostle always doth going from the Son to the Spirit from the Spirit to the Son and Father ascribing all to the Trinity that here he doth also For when he said who shall deliver me from the body of this death I thank God through Jesus Christ our Lord heshews that the Father doth this by the Son then he shews that the Spirit also doth this by the Son when he says that the Law of the Spirit of Life which is in Christ Jesus c. then he brings in again the Father and the Son v. 3 4. But I say this freedom from the Law of Sin 't is the proper and immediate effect of the Spirit therefore 't is said * 2 Cor. 3.17 where the Spirit of the Lord is there is liberty the meaning of which Scripture I had occasion to touch upon before That which God once said to Zerubbabel in reference to the building of the Temple * Zech. 4.6 Not by might not by power but by my Spirit is applicable to deliverance from Sins dominion which is not brought about by any external and visible force and strength but onely by the internal effectual operations of the Holy Spirit How the Spirit of Life comes in 2. Secondly observe this is done by the Spirit of Life he doth not say onely the Spirit had made him free from the Law of Sin but he joyns this with it the Spirit of Life What is contain'd in this as 't is consider'd abstractly and in it self I show'd at my first entrance upon this Verse but I conceive it here hath some special reference to the effect spoken of it being either a description of the Spirit who frees from the Law of Sin he is a living Spirit or it pointing to the special time when the Spirit doth this viz. when he quickens and regenerates a man or it noting the way and method of the Spirit wherein or whereby he frees from the Law of Sin that is by working the spiritual Life or regeneration The Spirit who renews when he renews by renewing brings Sin under these are distinct things and yet are all couch'd in this Spirit of Life I might enlarge upon each but I will not because that which I have in my eye doth not much depend upon them The Law of the Spirit frees from the Law of Sin 3. Then observe thirdly 't is the Law of the Spirit by which this is done 'T is a Metaphorical expression as was shown in the opening of the Words the Law of the Spirit is the power of the Spirit as the Law of Sin is the power of Sin Here is Law against Law power against power the power and efficacy of the Spirit against the power and efficacy of Sin The Apostle elsewhere speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inworking power Eph. 3.20 according to the power that worketh in us that is the same with the Law of the Spirit in the Text so that when he saith the Law of the Spirit c. he means this that through the mighty power of the Holy Ghost authoritatively and effectually working in him Sins power was abolish'd its dominion brought down its kingdom in him destroyed and not only so but likewise Christs kingdom was erected in him for this Law of the Spirit doth both conjunctly wherever it dethrones Sin it also at the same time inthrones Christ and Grace in the heart When I was upon the Law of Sin I told you it hath a twofold power a moral and a physical power in reference to both of which 't is called a Law so 't is with the Spirit he hath his Moral power as he doth persuade command c. and he hath his Physical power as he doth strongly efficaciously incline urge impell the Sinner to such and such gracious acts yea which is highest of all as he doth effectually nay irresistibly change his heart make him a new Creature dispossess Sin of its regency and bring him under the Scepter and Government of Christ The difference betwixt the Law of the Spirit and the Law of Sin And herein the Law of the Spirit is above the Law
of Sin for though that puts forth a great efficacy in the manner of its working yet it doth not rise to such a pitch or degree of efficacy in what is evil as the Spirit of God doth in what is good Set corrupt Nature never so high yet 't is but a finite thing and so hath but a finite power but the Spirit is an infinite being and in his saving and special workings he puts forth an infinite power and therefore He must work more efficaciously than Sin can do the Law of the Spirit must carry it against and notwithstanding the Law of Sin for though both pass under the same appellation of Laws yet they are Laws of a different kind and nature with respect to their power and efficacy This Law or power of the Spirit is that which I will speak to and for the better opening of the Truth in hand which mainly points thereunto I 'le do two things Two things propounded for the opening of the Observation 1. I 'le speak to the necessity sufficiency efficacy of the power of the Spirit in order to the freeing of men from the power of Sin 2. I 'le shew in what Way or Method the Spirit doth work and exert his power in his rescuing of Souls from Sins power In the First of these Heads three things are put together which must be spoken unto apart The Necessity of the Spirits power to free from Sins power 1. First of the necessity of the power of the Spirit Concerning which I may confidently affirm that 't is indispensably absolutely necessary for the divesting Sin of its long possessed soveraignty no less a power than the mighty power of this Spirit can bring down Sins power ô it s no easie thing to rescue the poor enslaved captive-soul out of its bonds Omnipotency it self is requisite thereunto that 's the * Luk. 11.21 22. strong man which keeps the palace till Christ through the Spirit which is stronger than it comes upon it and overcomes it Israel had never got out of their bondage under Pharaoh if God himself had not brought them out of it through a mighty hand and by an out-stretched arm as you read Deut. 5.15 and so 't is here Let 's bring it to a particular case take a Sinner who is under the Law of Vnbelief as there are too many such God knows nothing shall ever free this Sinner from the power of his unbelief unless a divine and an almighty power from above be put forth upon him 'till this be done all the Calls Commands Invitations Promises of the Gospel are all weak and ineffectual therefore 't is said to be the faith of the operation of God Col. 2.12 and the Apostle pray'd that God would fulfil the work of faith with power 2 Thes 1.11 and says the Prophet who hath believed our report and to whom is the arm of the Lord revealed Isa 53.1 without the revealing of Gods mighty arm there 's no believing and you read that God in sanctification and the working of Faith doth put forth the exceeding greatness of his power according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. what can be spoken higher than this You see the Law of the Spirit is necessary to the freeing of a person from the Law of Vnbelief and is it not so in all other things wherein Sins power shows it self The power of Nature which some do so much magnifie can never conquer the power of Sin alas 't is impar congressus there 's no eaven match betwixt them and besides Natures greatest strength is on Sins side its relicks onely where 't is good are for God against Sin but its full and entire strength as 't is bad are for Sin against God God hath but its shattered sorces as it were but Sin hath its full Body what can enfeebled Nature what will depraved Nature do against Sin Let it be considered if the power of Grace in the Regenerate be so small that by that alone without the concurrence of divine and special assistance from above they can do nothing which Christ affirms Joh. 15.5 no not so much as think a good thought as the Apostle affirms 2 Cor. 3.5 what then can be expected from meer Nature in the Vnregenerate in whom Sin is in its full strength as to the weakning or subduing of it In things of a spiritual nature the Scripture doth not onely deny the act but the power too Joh. 6.44 No man can come to me except the Father draw him 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God c. neither can the know them because they are spiritually discerned Jer. 13.23 Can the Aethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil So in that which I am upon 't is not onely the Sinner doth not free himself from the Law of Sin but of himself without the mighty power of the divine Spirit he cannot so do he that is not strong enough to subdue some one particular Lust how shall he be able to subdue the whole body of Sin in all its united and combined force as he that cannot conquer one single Souldier can much less conquer the whole Army If God leave a man to grapple with Sin meerly by his own strength woe be to him The necessity of the Spirits power to free from Sins power made out in some Particulars That the power of the Spirit is absolutely necessary to free from the power of Sin will be very evident if you consider those several advantages which it hath for the securing and holding up of its power in the Sinner As 1. 't is in possession 2. It hath been so a long time may be twenty forty theescore years to be sure from the time of the Sinners coming into the world for its power and his birth are of the same date now Vsurpers in possession and who have long been so are not so easily conquer'd 3. It s dominion is entire it hath all on its side the whole Soul is for Sin insomuch that when the Spirit of God comes to grapple with it he finds nothing there to side with him or to take his part which argues the necessity of his infinite power When there is a party within a Kingdom ready to fall in with the foreign force that comes to depose the Tyrant he may with more facility be vanquished but if all the people unanimously stick to him then the conquest is the more difficult As Christ once said * Joh. 14.30 the prince of this world cometh and hath nothing in me so the poor Sinner may say the Sin-subduing Spirit comes but he finds nothing in me to close with him 4. The natural man likes the power of Sin it hath his heart which is worst of all for the securing of its empire he
is fond of his vassalage and loves Sins government better than Christs ô the Commands of it suit better with him than the Commands of an holy God so that upon the whole matter he is peremptorily resolved to adhere to it against whatever shall oppose it 5. Sins strength is not only very great in it self but it hath also those additional advantages which render it as to any finite power invincible therefore 't is set forth by the strong man and by the strong man armed too Luk. 11.21 't is ingarrison'd in the heart which of all places is the most inaccessible it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds in which 't is fortified 2 Cor. 10.4 6. Sin is very resolute for and in the maintaining of what it hath it hath a power and 't will keep it 't will fight it out to the last and dye rather than yield all the persuasives in the world signifie nothing to it if the Spirit of God will gain the Soul he must gain it as Souldiers do strong Towns which refuse to surrender unciatim to borrow the Comedians word inch by inch 7. Sin and the Sinner are under a * Isa 28.15 Covenant they have engaged as it were to live and dye together now to dissolve and break this engagement is no easie matter 8. Satan sets in with it and upon all occasions gives it all the help he can as Allies and Confederates use to do he says to Sin what Joab once did to Abisha 2 Sam. 10.11 If the Syrians be too strong for me then thou shalt help me but if the Children of Ammon be too strong for thee then I will come and help thee if he can hinder it Sins kingdom shall never be demolish'd no not in any one Soul Now put all these things together and it will appear that the power of the Spirit is highly necessary to deliver from the power of Sin yea that nothing below the Almighty strength of this Almighty Spirit can free a Soul from its dominion who but he who is God could subdue and conquer such an enemy as this is Of the sufficiency of the Spirits power to make free from the Law of Sin 2. Secondly there 's the sufficiency of the Spirits power as he is every way able to produce the effect we are speaking of 'T is indeed a great thing to break the yoke of Sin to pull the Crown off from its head to conquer it notwithstanding all the things which have been alledged yet as great a thing as it is this great Spirit is able to do it if he once engage in the work 't is enough the power of an Almighty God must needs be above the power of what is but finite and limited as was said but now As Christ is able to save * Heb. 7.25 to the utmost from Sins guilt so the Spirit also is able to save to the utmost from Sins power let it be never so high and lofty if this Spirit take it in hand I 'le warrant you it shall be brought down God once said to Paul My grace is sufficient for thee 2 Cor. 12.9 't is meant chiefly of strengthening and supporting grace now as that grace is sufficient to bear up under the heaviest afflictions so this sanctifying sin-subduing sin-mortifying grace is sufficient to bring down the strongest corruptions All things considered we may stand and wonder at the rescuing of a Soul out of Sins thraldome ô the bringing of Sin under that but just now was so high is a strange and wonderful thing but if we consider the strength of that person who is employed about it the wonder is at an end as 't was said upon another account Zech. 8.6 If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in mine eyes saith the Lord of Hosts Jer. 32.27 Behold I am the Lord the God of all flesh is there any thing too hard for me this is applicable to the Spirit in the personal consideration of God We alas must cry out as David once of the Sons of Zeruiah Sin is too hard for us we cannot get it down but 't is not too hard for God and his Spirit Though it hath its strong holds he takes them or batters them all down with ease it captivates the Sinner but the Spirit captivates it 2 Cor 10.4 5. The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ ô the boundless infinite power of the Spirit nothing no not Sin it self even when 't is at the highest can stand before him that which all the Creatures in heaven and in earth cannot do that he can do omnipotentissimâ facilitate as * Epist 107. ad Vitalem Austine phrases it Who is sufficient for these things why he and none but he who hath illimited and infinite power Of the efficacious workings of the Spirit in this Effect 3. Thirdly There 's the efficacy of the Spirits power or the effectual working of the Spirit in the freeing of a person from the Law of Sin When this great Agent comes to bring about this freedom how doth he act Answ efficaciously and irresistibly I mean he puts forth such a power as that the work is certainly done He doth not onely in a Moral way advise counsel * Vid. Twiss Vind. Grat. l. 1. par 2. sect 16. p. 160. c. Digress 6. p. 163 c. With many others who every where write upon this Argument persuade the Sinner to cast off Sins bondage but he in order thereunto puts forth an insuperable and irresistible strength upon him and so goes thorough with the work he conquers all opposition both from without and from within so as that it shall not be victorious and in spite of all makes the Soul free he works herein omnipotentèr indeclinabilitèr insuperabilitèr as that great Champion of Effectual Grace expresses it Further when he comes about this or any other saving act he doth not leave the Sinners Will in suspense pendulous in aequilibrio hanging like a pair of Scales even and not going down on either side but in a way congruous to its liberty he overcomes and determins it for God against Sin so as that it shall neither hesitate nor make any successful * Deo volenti salvum facere nul um humanum resistit arbitrium Aug. de Corrept Grat. c. 14. Vide Jansen August t. 3. l. 2 c. 2◠Habertus de Grat. l. 2. c. 16. Vid. etiam celeberrimum Doct. Ward de Grat disct p. 24 c. resistance to his Grace I am be ore I was well aware of it fallen upon a nice and much controverted Point viz. the efficacy of Divine Grace in its special operations a thing
strongly defended of old by Austine against the Pelagians and of late by the Dominicans and Jansenists against the Jesuits and I could wish the Controversie had lodged there but there are other persons and parties concerned in it Well! I am thus fal'n upon it but I 'le presently get off from it for it being a point only incidental in my passage I am not bound to stay upon it In short therefore this I assert that Gratia liberatrix est Gratia efficax Soul-freeing Grace is effectual Grace where-ever and whenever the Spirit undertakes to deliver any man out of Sins power he doth it effectually he then puts forth such a mighty power as that he infallibly doth effect what he designed which is all that * Non aliam irresistibilitatem propugnant nostri quam realem efficacem operationem cujus vi effectum certò vel infallibilitèr existit Ames Coron Art 4. c. 3. Dicimus Gratiam efficacem quae operatur velle perficere adeo potenter in opere conversionis quovis opere salutari voluntatem movere ut certò caûsalitèr tollat non resistibilitatèm aut connatam aut adnatam aut etiam omnem actualem resistentiam sed actualem resistentiam vincentem adeo ut gratia semper eliciat consensum acceptationem ac proinde eo momento impossibile sit quod voluntas non annuat aut de facto resistat D. Ward Conc. de Grat. discrim p. 31 32. Divines mean by that so much disliked word irresistibly As the power of Nature take it at its best cannot much further this freedome so the power of Nature take it at its worst as to the final issue shall not be able to hinder it The Scriptures which hold forth the efficacy of saving grace in general are applicable to that particular branch of it which I am upon Cant. 1.4 Draw thou me we will run after thee Joh. 6.45 Every man that hath heard and learn'd of the Father comes to me Jer. 31.18 Turn thou me and I shall be turned Ezek. 36.27 I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them there 's much in each of these Texts to prove what is before me might I but stay upon them 'T is in the acts of Grace as 't is in the acts of Providence in which sometimes the stream runs with such a mighty force that there 's no resisting of it Isa 43.13 I will work and who shall let it and so I say 't is in the acts of Grace it works with such a power that none can let it Our Apostle himself here before Conversion was as much under the Law of Sin as ordinarily any are and yet as soon as the renewing acts of this Spirit took hold of him he yielded presently and made no prevailing opposition * Acts 9.5 6. indeed at first he was at his Who art thou Lord but 't was not long before he threw himself down at the feet of Christ saying Lord what wilt thou have me to do So much for the threefold consideration of the power of the Spirit with respect to the effect here mentioned making free from the Law of Sin The Ways and Methods of the Spirit in making free from the Law of Sin The Second thing propounded was to show In what Ways or Methods the Holy Spirit doth exert his power in the making a person free from the Law of Sin For the explaining of which we must distinguish of his Workings they are either those which are at the first Conversion by which Sins habitual dominion is destroyed or those which follow after Conversion and continue the whole life by which Sins actual dominion is prevented and kept down by the first he makes free by the second he keeps free from the Law of Sin With respect to each of these workings the Spirit hath his different Ways and Methods which therefore must be distinctly spoken unto 1. As to the first in the general he puts forth his power in and by the doing of the main work viz. the Converting of the Soul He comes and (a) Acts 26.18 turns it from Sin to God brings about the (b) 2 Cor. 5.17 new Creature in it (c) Gal. 4 19. forms Christ therein (d) Col. 1.13 translates it out of one state into another and herein you have the Law or mighty power of the Spirit exerted I say the mighty power of the Spirit for this is a work which calls for such power without which it would never be done ô 't is no easie thing to convert a Sinner indeed there 's nothing more difficult than that is Though all things are alike easie to an Almighty Agent as God and his Spirit are yet as things are considered in themselves and as we conceive of them so some are more easie or hard than others are as here 't is easier to create a World than to convert a Soul the new Creation is more difficult than the old for in the latter there was nothing to oppose or make resistance but in the former there 's Sin Satan a wicked heart within a cursed World without all uniting and combining in all their strength to oppose to their utmost the work of Conversion there the matter was indispos'd and unfit to be cast into such a form and that was all but here 't is not onely unfitness but renitency reluctancy the highest opposition that is imaginable it being so it follows that that must be a mighty power by which the work is done notwithstanding all this resistance The Spirit therefore puts forth such a power whereby he makes * Zech. 4.9 mountains to become plains cuts his way through the very rock conquers all that vast hoast which is mustered up against him in spite of all opposition converts the Sinner here 's the Law of the Spirit Now upon and by this he frees from the Law of Sin for upon Conversion Sin is as much depos'd and pull'd off from the throne as * 2 Kings 11. Athaliah once was then its Reign expires from that time forward it must not any more lord it as before it did but this hath been already spoken to Observe it 't is the Law of the Spirit of Life which frees from the Law of Sin 't is not absolute or meer power that doth it but 't is power as regenerating as changing the heart as implanting the divine Nature by which Sin is brought under How he exerts his power upon the Vnderstanding But more particularly in freeing from the Law of Sin this is the way of the Spirit 1. He effectually works upon the Vnderstanding that being the leading faculty and there being in it several things by which in special Sins dominion is kept up and he working upon reasonable Creatures in that way which best agrees with them as such therefore there the Spirit of God begins and first exerts his power upon that
faculty And whereas he finds it under darkness blindness woful ignorance he is pleased to act as a Spirit of Illumination irradiating the mind with beams of divine light dispelling the opposite darkness filling the Soul with heavenly and saving knowledge This is the Spirits proper act and that which carries a marvellous power in it 't is no easie thing to open a blind eye this is just such a thing as that when the World lay in the abyss of darkness it required Omnipotency to say * Gen. 1.3 Let there be light no less a power is requisite to the saving enlight'ning of the Sinner who is not in darkness but darkness it self Eph. 5.8 But this being done Sin is exceedingly broken in its power by it for ignorance is one of the great supporters of its throne one of its royal Forts wherein its main strength lies where that is in the head Sin domineers in the heart and life You read Eph. 4.19 of some who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness here was the Law of Sin to purpose Sin at the very heighth and top of its dominion how did things come to this pass why ver 18. their Vnderstanding was darkened and they were alienated from the life of God through the ignorance that was in them because of the blindness of their heart what a friend to Sin is ignorance how by this is the Sinner at its beck even to do whatever it would have him No wonder then that the Spirit when he comes to take Sin down first removes this ignorance Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Satan unto God c. here 's the order or method in which the Spirit acts he first opens mens eyes and turns them from darkness to light and so he frees them from the power of Sin and Satan Again whereas the Vnderstanding lies under sad mistakes misapprehensions misjudgings having false notions of things and accordingly passing false judgment upon them by which Sins power is highly strengthened and kept up therefore the Spirit doth rectifie it delivers it from these mistakes c. makes it to judge aright of things and things brings it to pass true dictates that Sin is evil Christ good holiness excellent c. gives that sound mind which the Apostle speaks of 2 Tim. 1.7 This too being done Sin as commanding exceedingly falls and sinks upon this there 's a great abatement and diminution of its power for that never continues absolute and entire in a rectified judgment the convincing Spirit working as such always destroys commanding Sin It s kingdom stands by lyes and falshoods let but the Soul be enabled to see into them and thorough them so as no longer to be deluded by them and down goes that kingdom to be made free from a * Isa 44.20 deceived and a deceiving judgment is the way to the being made free from the Law of Sin therefore the Spirit will be sure to have that done Once more the Vnderstanding is full of high and proud thoughts of strange imaginations and reasonings which lift up themselves against God and subjection to his Will ô saith the Spirit these I must take a course with these must be thrown out of the heart or else Christs kingdom will never go up in it till something be done to bring these down Sins regency will continue as high as ever wherefore I 'le do it effectually 2 Cor. 10.5 Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ I assure you this is an act of great power but the Spirit goes thorough with it when he comes as a Sin dethroning Spirit thus he exerts his power in the Understanding Vpon the Will 2. He then proceeds to the Will where you have heard Sin chiefly exercises its dominion and which of all the faculties is most enslaved to it and by it The liberty of the Will is very much cry'd up by many and in such a sense none can deny it but out of that sense there 's nothing in man more under bondage than his Will 't is not now liberum but servum arbitrium as * See him de Servo Arbitr Luther us'd to phrase it and * Vide Jansen August l. 1. p. 3. c. 3. 5. Austine long before him In natural and purely moral acts there 's no question but it yet retains its freedom but in things of a spiritual and supernatural nature that upon Adams fall it hath wholly lost since which 't is only libera quatenus liberata free no further than as 't is made free Well! the Spirit undertakes this faculty lays forth his power upon it that he may rescue it out of the hands of Sin and bring it over to God and surely 't is most necessary he should so do for till the Will be effectually wrought upon and subbued how can it be imagin'd that ever the Law of Sin should be abolish'd Of all the faculties Sin contends most for the Will which when it hath once gained it will not easily part with whatever it loses that it will not lose it puts forth its utmost strength to defend and make good its Conquests over that And so too of all the faculties the blessed Spirit contends most for the Will that being the determining faculty with respect to Sins Reign he puts forth the greatest efficacy of his Grace for the setting of that right and straight for God that it may chuse close with cleave to his good and holy Commands in opposition to what it was wont to do to the Laws and Commands of Sin But 't will be ask'd How far or wherein doth he exert his power upon the Sinners Will in order to the freeing of him from Sin as a Law I have already answer'd this in what I said but now when I affirm'd that the Spirit doth not work upon it only in a persuasive way barely presenting some alluring Considerations or Motives for the inclining of it to this or that but still leaving it under a perfect indifferency so as that the Sinner may after all yet chuse whether he will believe or not repent or not cast of Sins yoke or not but he doth efficaciously incline bow overponâ—er determine it so as that it shall most certainly yet most freely consent to what is good and close with it And if God by his Spirit did not thus determine the Will either the Sinner would never be converted or if he should be converted the compleating of his Conversion would be brought about by the determination of his Will as his own act God doing no more than only leaving it to its own indifferency and so he would (a) Domine gratias ago tibi quod supernaturale auxilium mihi contuleris misericcrditèr nempe posse velle
convertere At vero simile aequaleque auxilium condiscipulo Judae contulisti sed ego superaddidi quod tu mihi supernaturaliter non dedisti viz velle convertere cumque non amplius receperim quam ille tamen ego amplius fcci quam ille cum jam justificatus evadam ille in peccato permaneat itaque non amplius tibi tuaeque gratiae dâ—beo quam iste Judas qui non est conversus Hoc autem Christianae aures audire exhorrescunt Bannez in D. Ward de Grat. discrim p. 40. have whereof to glory he himself having done that which was the highest and the hardest thing in Conversion And herein lies the mysterious operation of the Spirit in that though he acts thus efficaciously and victorioâ—sly upon the Will yet he doth not at all violate infringe or intrench upon its (b) Ne arbitreris istam asperam molestamque violentiam dulâ—is est suavis est ipsa suavitas te trahit Aug. Gratiâ Dei humanum arbitrium non aufertur sed sanatur c. Fulgent l. 2. de verit Praed Divina haec actio non laedit voluntatis liberatem sed roborat neque tamen extirpat radicitus vitiosam resistendi possibilitatem sed efficacitèr suavitèr dat homm firmam obediendi voluntatem Theol Mag. Brit. in Acta Syn. part 1. p. 679 Deus ita utitur voluntate vt ipsa voluntas sese elective vitalitèr ex practico rationis judicio agat Rhaetorf de Grâ—t Exerc. 3. cap. 3. Vide Norton's Orthod Evangel p 114. Natural liberty which is yet secured because the Spirit exerts all this power in such a way as doth very well agree with that liberty for he carries on the work suavitèr as well as fortitèr with efficacy but without any coaction or violence all being done by him in an accommodation and congruous attemperature of things to the Wills native and ingenit liberty and he working per certam scientiam victricem delectationem as (c) De Peccat Mer. Rom. lib. 2. cap. 19. tom 7. Austine speaks Therefore 't is said Psal 110.3 Thy people shall be willing in the day of thy power mark what a sweet harmony and consistency there is betwixt the efficacy of Grace and the Wills liberty Cant. 1.4 Draw me we will run after thee draw me there 's efficacious grace we 'll run there 's free and voluntary obedience and see how well they agree draw me and we will run what more forceable than the former what more free than the latter Let us but fix upon the right notion of Liberty viz spontaneity not indifferency and that which I have said will be clear enough But to come to what is easie the converting Spirit so puts forth his power upon the Will that he makes it willing to close with what is good he removes that averseness obstinateness reluctancy that is in it against what is holy and spiritual whereupon it most readily complies therewith And in reference to the casting off the yoke of Sin and the taking up of the yoke of Christ he never gives the Will off till he hath brought the Sinner to say Sin from this day forward I break of all my allegiance to thee I 'le be ruled by thee no longer I resolve now to change my Master Lord Jesus I am thine I have been a traytor and rebel against thee too long but now I fully surrender up my self to thy Government thy Laws only I 'le be subject unto do thou rule command order dispose me as thou pleasest put thy yoke upon me I willingly stoop to it thus his Will is subdued and now he 's made free from the Law of Sin So much of the power of the Spirit and of its way of working upon the Will in order to this effect 3. I might go on the shew the way of the Spirits agency upon the affections as he doth disengage and disentangle them from Sin nay set them directly against it and so freeing the Sinner from the Law of Sin But this being necessarily consequential upon the two former I will not at all stay upon it So much for the Spirits workings at the first Conversion Of the Spirits subsequent workings after Conversion for the keeping down of the power of Sin 2. Secondly I am to consider the exertings of his power in his subsequent workings after Conversion during the whole life by which he keeps free from the Law of Sin and secures from its actual dominion this being not so proper to the Text I 'le dispatch it very briefly The good Spirit doth not put forth his power only in his first regenerating Sin-subduing acts but he continues so to do to the end of the Believers life having brought Sin under he 'le keep it so it will be endeavouring to regain what it hath lost but this gracious Spirit will not suffer it Having made the conquest he will parta tueri make good the conquest having gained the throne in the heart for God and Christ he 'le order it so that that shall be secured for them that Sin shall never ascend it any more And truly there is much power in this as well as in that which went before ô this corrupt nature will be stirring making head upon all occasions to get up again it must be a mighty strength which must suppress and break it in all its attempts therefore here too 't is the Law of the Spirit But how is this done by him Answ by his constant and continued agency in and regency over the renewed Soul The Law of the Spirit may have reference to these also that look as Sin is a standing Law in the Unregenerate it having in their whole course the command of them and it being the constant active principle in them efficaciously urging and exciting them to what is evil so the Spirit is standing Law in the Regenerate it too in their whole course having the command of them and it being the constant abiding lively principle in them efficaciously urging and exciting them to what is good by which continued actings he keeps Sin under forever For if it shall offer at any time by its sollicitations promises threatnings to recover its former dominion the Spirit is ready at hand to set in with other commands promises threatnings thereby to obviate and countermine Sin in its interposures he watches Sin in all its motions and assaults and accordingly applies himself in his guiding governing strengthening grace so that Sin can make but little on 't in all its endeavours You read here in this Chapter Ver. 14. of the leading of this Spirit As many as are led by the Spirit of God they are the Sons of God and 't was Davids prayer Psal 51.12 that God would uphold him with his free Spirit so we read it but * De Sp. Sanct. l. 6. p. 213. Chysostome renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the leading governing commanding Spirit which he saith is so called because
it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. bridle and command the affections and put forth its power over sensual pleasures This is certain the Spirit of God doth authoritatively lead and govern the Children of God in their course and by virtue of that constant regency which it keeps up in and over them Sins power is kept down here also is the Law of the Spirit freeing from the Law of Sin VSE 1. It informs as of the greatness and glory of the Spirit I have done with the Doctrinal part let me make some short Application Where first we see what a great and glorious person the Spirit of God is he 's the Spirit of Life by a mighty power he delivers from the Law of Sin the corrupt nature with all its strength and advantages cannot stand before him that which to the Creature is invincible he overcomes with ease ô he that doth such great things must needs be a great Spirit the excellency of the effect proves the excellency of the agent Some from this very passage fetch an Argument to prove the Godhead of the Holy Ghost (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Alexandr in Thesaur Assert 34. p. 235. t. 5. Cyril from his being the Spirit of Life (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de Spir. Sanct. p. 206. Chrysostome from his making free from the Law of Sin Hast thou not saith he heard Paul saying the Law of the Spirit c. doth the Spirit make slaves free it not having liberty in its own nature if it be created and in subjection it self it cannot make others free The Argument may be thus drawn up He that in the way of primary efficiency is the Spirit of Life to quicken the dead Soul and the Spirit of Liberty to free the enslaved Soul he is God but the Holy Spirit of God in this way is and doth all this ergo I put in these words in the way of primary efficiency because other things as means or instruments by a derived and subordinate power may have some influence upon these things and yet not be God but whoever doth produce them by an immediate primary underived power as the Spirit doth certainly he is more than a bare Creature he is truly God To make free from the Law of Sin is work for a God and for a God only for to this infinite knowledge is requisite in order to the finding out of all the secret recesses and close workings of Sin and also infinite power for none below that is fit to grapple with so great a power as that of Sin so long as 't is finite against finite the match is but equal and so there would be no victory if therefore the Spirit carries through such a work as this it speaks him to be infinite in his knowledge and in his power and consequently to be God But this I do but touch upon here hereafter if the Lord give leave I shall have occasion to speak more fully to it VSE 2. The true Cause of the Sinners being made free from the Law of Sin 2. Secondly we have here the assignation of the true and only Cause of freedome from Sins bondage Mistakes about this are very dangerous and yet nothing more common than for men to run themselves upon such mistakes The Apostle here speaking of his being made free from the Law of Sin what doth he fix upon as the proper Cause thereof doth he resolve it into the power of Nature alas that 's a thing so feeble and weak that corrupt Nature despises it not fearing that that will ever do any great thing against it Doth he resolve it into his own * Neque liberum arbitrium quicquam nisi ad peccandum valet si careat veritatis viâ August de Sp. Lit. c. 3. liberum arbitrium captivatum non nisi ad peccatum valet Aug. adversus duâ—s Pelag Ep. l. 3. c. 3. Free-will no that he understood little of I challenge the whole world to give me one instance of a Sinner that was ever by the power election and determination of his own Will made free from the reign of Sin The Will as now constituted is so corrupted that 't is rather for the continuance than for the shaking off of Sins dominion ô 't is loath to be delivered even by a foreign power it likes its bondage so well One of the greatest things that the converting Spirit when it so works hath to do is to bow and incline the Sinners Will so as to make it willing to accept of deliverance from Sins yoke and he 's never brought to this till the day of Gods power dawn upon him Psal 110.3 Thy people shall be willing in the day of thy power The Evangelist setting down the proper Causes of Regeneration first removes the false ones among which mans Will is one and then assigns the true one Joh. 1.13 Which we born not of blood nor of the will of the flesh nor of the will of man but of God the same holds true of that which is a Consequent upon regeneration viz. being made free from the Law of Sin How can he that is a captive himself deliver others out of their captivity how can that bring down Sins power which is it self most under that power This was not the thing in Pauls eye when he was giving an account of his happy state 't was * De corpore mortis hujus non liberum hominis arbitrium neque Legis Sanctum jusiumque mandatum sed sola nos liberat gratia Dei per Jesum Christum Lex euim Spiritus vitae c. Fulg. de Incarn Grat. c. 16. Free-grace and not Free-will that he magnified Again doth he resolve it into any thing out of himself as the Word Ordinances the means of Grace c. no! 't is very true that these God having set his divine stamp upon them he also being pleas'd to accompany them with his own presence and blessing may be productive of high and great things yet as consider'd in themselves they are but means or instruments and therefore do not operate from any natural or instruments and therefore do not operate from any natural or inherent virtue but onely as they are us'd by the first Cause and as the Spirit of Life puts energy and power into them * 2 Cor. 10.4 Our weapons saith the Apostle are not carnal but spiritual and mighty through God to the pulling down of strong holds c. the same may be said of all Gospel-institutions O how many live under the most effectual means the Ordinances of God in the most lively and powerful administration thereof and yet Sin stands its ground and keeps up its full power in and over them 'T is not Goliah's Sword that makes execution upon the Enemy unless it be wielded with Goliah's arm the Word is the * Eph. 6.17 sword of the Spirit which
when he manages himself with his * Isa 53.1 own arm then Sin falls and dyes before it but in any other hand it doth but little execution I would fain convince you of the insufficiency inability of all Causes or things within or without and consequently of the absolute necessity of the Spirits efficiency in order to the divesting Sin of its dominion and thence it is that I stay so long upon this Argument but I 'le close it with this one Consideration viz. Take the Saints themselves such as have true Grace wrought in them who consequently are made free from the Law of Sin and put even these upon particular and gradual Mortification the mortifying of some one Lust be it what it will or the mortifying of it in an higher degree than before I say take these very persons and let things too be brought thus low yet they of themselves without the mighty assistance of Gods Spirit can do nothing about them special grace from above is requisite to every act and degree of mortification by the Saints themselves Rom. 8.13 If ye through the Spirit do mortifie the deeds of the body ye shall live 't was spoken to renewed persons therefore it must be understood of gradual and progressive mortification now saith Paul if ye through the Spirit c. implying that even such persons in such mortification which of all is most easie must be enabled thereunto by strength from the holy Spirit convey'd to them Whence I infer an utter inability in the unregenerate to free themselves from the Law of Sin they having no principle in them to further such a thing as the Saints have for their mortification Sin having its full unbroken strength in them which it hath not in the other their work not being gradual mortification but habitual and the first mortification of the whole body of Sin which therefore is much harder than the former I say upon this stating of things how unable must these be to throw off Sins power If the Saint be so weak how weak is the Sinner if the Saint must have the Spirits help or else Sin will be too hard for him in its relicks how much more must the Sinner have it in whom Sin is in its full strength he being under the Law of Sin what can he do further than attend upon the means to free himself from it Blessed be God that this Spirit is engag'd in this work otherwise there would be no such thing in the world as freedom from the Law of Sin Two things inser'd by way of advice 1. That Sinners would betake themselves to the Spirit for freedom from the Law of Sin It being so two things I would infer by way of advice 1. Let such who desire this mercy betake themselves to the Spirit for it Such who desire it did I say methinks upon what hath been said all should passionately desire it will any be willing still to continue under Sins Command I will suppose all that hear me to be heartily desirous to cast off its yoke no longer to live in subjection to it c. the onely thing that troubles them is the difficulty of the thing and all their enquiry is how they may be rid of this Tyrant who hath so long domineer'd over them If so then I would give them this direction Fly to the Spirit of Life let them cast themselves down at the feet of this Spirit expecting onely deliverance by and from him 'T is a great while before Sinners will be brought to desire such a thing when they are brought to that then they mistake themselves about the way of obtaining it fain they would be made free but they do not betake themselves to that Spirit which alone can make them so Sirs your case is desperate if this Spirit of Life do not undertake it no power in heaven or in earth can relieve you but his As that evil Spirit once said to him that would undertake to cast it out * Acts 19.15 Jesus I know and Paul I know but who are ye so here Sin despises and defies all that will meddle with it it onely knows and cannot stand before this omnipotent Spirit Christs infinite merit alone frees from its damnation the Spirits infinite power alone frees from its dominion therefore to that you must fly for this freedom You may possibly think this and that may do the work but you 'l be deceiv'd suppose you are brought under some convictions Sin will do well enough for all them suppose you resolve thus and thus for the future Sins throne may stand fast enough for all that suppose you sit under such a Ministry Sin can let you hear the Word powerfully preached and yet rule you as much as ever O do not deceive your selves I tell you nothing will or can effectually pull the Scepter out of this Vsurpers hand and disengage the Heart from obedience and bondage under Sin but this one thing the Law of the Spirit of Life With the most humble hearty fervent prayer therefore go to him and say O blessed Spirit pity and help me deliver a poor Captive that is held in Sins chains and fetters break its yoke for me rid me out of the thraldom I have so long liv'd in put forth thy power in me to free me from Sins power over me I 'm undone forever if thou dost not help me I know not what to do against Sins mighty Host only * 2 Chr. 20.12 mine eyes are unto thee I have heard that 't is thy office to rescue and set free poor inslaved Souls such a one am I ô do this for me thou blessed Spirit I must not let thee alone 'till this be done take thine own course and method convince humble terrifie c. do any thing with me onely let not lust pride ignorance passion covetuousness sensuality any sin whatsoever any longer reign over me Could I but bring you thus to pray the thing was done if it be the Spirit of supplication it will be the Law of the Spirit c. never did any sincerely desire to be freed from Sins dominion but 't was done for them at the Spirits time in the Spirits method and according to that measure which the Spirit sees best In your betaking of your selves to him in prayer 1. See that you pray in Faith believing the sufficiency of his power Let Sin be never so high he 's able to bring it down do you believe this all other things are weak and can contribute but little to your help but the mighty Spirit can do it easily and effectually Sin cannot stand before him no more than you can before it when he undertakes it he 'l subdue it to purpose notwithstanding all its strength You cannot be too diffident as to your selves nor too confident as to the Spirit 2. Let all other Means be joyn'd with Prayer They are but means and therefore not to be relied upon yet they are means
the Spirit He 's the great agent in your Regeneration deliverance from Sins Soveraignty illumination conviction turning to God believing mortification c. from him your light life strength liberty joy peace do all proceed why do you not more love and honour the Spirit O love the Son for what hath been done without but love the Spirit also for what he hath done within the whole management of Soul-work within in order to salvation now lies upon the hands of the Spirit let him be adored and honoured by all Saints 2 To live under the Law of the Spirit As you have found the Law of the Spirit in your first Conversion so you should live under the Law of the Spirit in your whole Conversation There is the power of the Spirit at the first saving work that is here spoken of and there is in what sense you have heard the continuation of it in the whole life now this you are to labour after I mean two things 1. you are to live under the constant influences 2. under the constant government and rule of the Spirit Blessed is the man that hath it always working in him and ruling of him what a life doth he live who ever lives under the Spirits authoritative guidance Col. 3.15 Let the peace of God rule in your hearts c. I and let the Spirit of peace rule in your hearts 'T is a great motive to men to come under the rule of Christ to consider that where he rules there he saves and 't is also a great motive to sanctified persons to live under the rule of the Spirit to consider where he rules there he comforts his governing and his comforting go together he that is acted by the Spirits command and yields up himself to the Spirits guidance shall neither want peace here nor come short of Heaven hereafter 3 To set Law against Law Set Law against Law the Law of the Spirit against the Law of Sin You yet find too much of this latter Law and it goes to the heart of you that Sin should yet have so great a power over you well what have you to do in this case why set Law against Law power against power the power of the Spirit against the power of Sin this should humble you that should support you That power which could baffle Sin when in its full strength can it not subdue it in the remainders thereof that power which could bring you in to God in spite of all opposition is it not sufficient to keep you now you are brought in to God 1 Pet. 1.5 We are kept by the power of God through Faith unto salvation that very power is put forth for your establishment now which was put forth for your Conversion at the first ô fear not the Law of Sin against you so long as the Law of the Spirit is for you When you are beset and enemies press hard upon you see that you improve both for duty and comfort this power of Gods own Spirit Thus I have finish'd the three Observations which take in the summe of this Verse Rom. 8.2 Reader the Contents of this Chapter were insisted upon only in the close of a Sermon I having under the former Head the Law of Sin exceeded the bounds allowed by the Press cannot upon this Head the Law of Death make any considerable enlargement From the Law of Sin and Death CHAP. VIII Of the Law of Death The connexion 'twixt Sin and Death Where 't is the Law of Sin there 't is the Law of Death Regenerate persons are made free from this Law that opened with respect to Death temporal and Death eternal Vse 1. Men persuaded to believe that Sin and Death go together dehorted from thence not to sin Vse 2. Of the happiness of Gods people Of the Law of Death THe Apostle here sets a twofold Law before us the Law of Sin and the Law of Death the former I have been large upon the latter I must dispatch in a few words And Death The word Law is not repeated but according to that interpretation which some put upon the Words 't is to be * Ut Lex ad utrumque ex aequo referatur Erasm Of the twofold Sense of the Words repeated 't is the Law of Sin and 't is the Law of Death too as if the Apostle had said The Law c. hath made me free both from the Law of Sin and also from the Law of Death In the * See pag. 152. opening of them I told you there is a twofold Sense given of them 1. Some tell us there is in them the Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein one thing is set forth by two words therefore they render this and Death as being onely an Adjective or Epethite of Sin thus the Law c. from the Law of Sin and Death that is from deadly Sin or from the Law of Sin which is of a deadly nature 2. Others take the word substantivè making the Law of Death to be a Law by it self as well as the Law of Sin as if this Death was not to be melted into Sin and the deliverance from it into the deliverance from Sin but that they are distinct things and point to distinct deliverances Now both of these Senses are very true and good and indeed I know not which to prefer From the First The Matter contained in them one single point offers it self to us viz. That Sin is a deadly thing From the Second these three which mutatis mutandis perfectly answer to the three former under the Law of Sin 1. That men by Nature and before Regeneration are under the Law of Death 2. That upon Regeneration or such as are Regenerate are made free from the Law of Death 3. That 't is the Law of the Spirit of Life which frees from the Law of Death The due handling of these Heads would take up a great deal of time but I having already staid too long upon this Verse and upon some other Considerations I am necessitated to contract and therefore for the better shortning of the work I must pitch upon another method wherein I may draw all into a narrow compass Three things abserv'd in the Words That Sin and Death go together Three things onely shall be observ'd 1. That Sin and Death go hand in hand together There 's an inseperable connexion or conjunction betwixt them they come here in the Text very near each to the other there 's but an and betwixt them and that too is copulative the Law of Sin and Death And well might the Apostle put them together when God himself in the methods of his Justice and in the threatning of his Law hath so put them together and surely what he hath so joyn'd no man can put asunder When Sin came into the world Death came along with it the one trod upon the heels of the other if man will sin he shall
be told there 's poyson in it and that if he drinks it he 's a dead man ô the stupendious folly nay madness of men we tell them from Gods own mouth there 's death at the bottom of sinful practises and yet because these suit with and please their sensual part they will venture upon them The fear of temporal death to be inflicted by the Magistrate keeps off many from those enormous acts which otherwise they would commit they dare not thus and thus transgress the Law by stealing killing c. though they have a good mind to it why because they know if they so do they must dye Ah Sinner God backs his Laws with the penalty of eternal death to which thou makest thy self liable by the violation of them and yet wilt thou dare to do it shall the fear of this not at all restrain thee from what is evil Here 's the Devils cunning in his temptations he presents the bait but hides the hook he tempts from and by the pleasure delight contentment that is in sin but conceals the death that will follow upon it nay he doth not onely conceal the evil threatned but either in thesi or in hypothesi he flatly denies it This lying Spirit will tell the Sinner he may sin without danger what dye for it no there 's no such thing thou shalt not dye Thus he began in his first assault upon our first Parents Gen. 3.4 And the serpent said to the woman ye shall not surely dye and thus he doth with Sinners to this very day He always sharpens his temptations by blunting the edge of the Laws threatning assuring the poor besotted Creature that he may sin and yet not dye Now I beseech you do not hearken to him or believe him for he is what he always was a lyar and so a murderer Joh. 8.44 Let the temptation be never so inviting and alluring yet 'pray consider * 2 Kings 4.40 death is in the pot and therefore there is no meddling with it let the enticements of Sin be never so specious and plausible yet know nothing less than eternal death will inevitably follow upon it and doth not the evil of that infinitely weigh down all the good which Sin promises Sin is the falsest thing in all the world its promises are very fair but its performances are quite contrary it pretends to this and that which takes with the Sinner exceedingly but the very upshot and end of all is everlasting destruction Suppose it be as good as its word as to some temporal concerns yet alas its good is soon over and gone but its bad abides forever the pleasant taste of its hony in the mouth is but short but its gall lies fretting in the bowels to all eternity now what madness is it for a man for a few minutes delight to run himself into everlasting and endless torments 'T is one of the saddest things that is imaginable that men do and cannot but know that 't is Sin and Death and yet in a stâ—â—nge defiance of God and in a bold contemning of all that he threatens yea even of eternal death it self they will venture upon Sin Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death not onely do the same but have pleasure in them that do them But surely did they but know and consider what this death is they would not carry it thus I cannot now enter upon any particular description of it onely let me tell them what there is in it the absence of all good the presence of all evil is not this enough that in short 't is the summary and abridgment of all that misery which the Humane Nature is capable of and should not such a thing make a poor Creature tremble As to this death the Sinner would fain dye but cannot he must live though he be dead even whilst he lives at the * Mors prima pellit animam nolentem de corpore mors secunda detinet animam nolentem in corpore Aug. de Civit. Dei l. 21. c. 3. first death the Body and Soul are loth to part but in the second death they would fain part if they might but the just God will keep them together that as they sinn'd together so they shall suffer together What a sad meeting will there be 'twixt these two at the general Resurrection when they shall be reunited onely in order to their being eternally miserable Now do not Sinners tremble at this do they not dread that which will bring all this upon them if not what can we further say or do As to you dearly Beloved I hope you are not given up to a reprobate mind to this desperate hardness of heart to make nothing of dying eternally 'pray therefore * Psal 4.4 stand in awe and sin not do not dare to live in that for which you must dye and perish forever let Sin dye that you may never dye for it must be either its death or yours If you live sin you love death and is death a thing to be lov'd Prov. 8.36 He that sinneth against me wrongeth his own Soul all they that hate me love death Methinks that 's a very sad description of the carriage of the poor amorous Wanton under the enchantments of the whorish Woman Prov. 7.21 22 23. With much fair speech she caused him to yield with the flattering of her lips she forced him He goeth after her straightway as an oxe goeth to the slaughter or as a fool to the correction of the stocks Till a dart strike thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Sirs will you carry it thus under Sins enchantments not considering that it aims at your life and exposes you to eternal death A fool sees but a little way but a wise man looks to the issues and consequences of things you know what I mean Simply to dye is not so much but to dye eternally ô that 's a formidable thing as you would shun that shun sin for itâ— house is the way to Hell going down to the chambers of death Proverbs 7.27 VSE 2. Comfort to all Regenerate Persons 2. Let the people of God see their happiness and take the comfort of it You that by the power of the regenerating Spirit are made free from the Law of Sin know that upon this you are also made free from the Law of death ô precious and admirable mercy what a cordial is this to revive you under all your faintings As to temporal death you are not wholly exempted from it that 's common to you as well as to others yet 't is a quite other thing to you than what it is to others ô whenever it shall come bid it welcome and do not * Non est formidandum quod liberat nos ab omni formidando Tertull. Ejus est mortem timere qui ad Christum nollet
Verse there is no condemnation to them that are in Christ Jesus That which might endanger as to Condemnation was Sin and there are two things in Sin to endanger about it its Power and Guilt therefore the Apostle shews how such who are in Christ are freed from both of these As to the taking away its Power that is spoken to in the second Verse The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin c. As to the taking away its Guilt that he speaks to in these two Verses What the Law could not do c. As if the Apostle had said If any thing could condemn God's people it would be Sin but that cannot for t is condemn'd it self Christ or God by him hath condemned Sin and so the Sinner himself shall not be condemned by it or for it The guilt of Sin being expiated and the Sinner made righteous upon the imputation of Christs Obedience and Satisfaction which are the two things here asserted surely there is there can be no condemnation to those who have an interest in this Grace And this I judge to be the chief scope and proper reference of the Words which I will endeavour to clear up a little further The Coherence further cleered The Believers Non-condemnation as you have heard is brought about partly by Sanctification in which the strength and dominion of Sin is broken and partly by Justification in which the guilt of Sin is done away and not imputed The First of these is done by the Spirit in the heart within in the putting forth of his mighty power in the work of Regeneration the Law of the Spirit of Life c. The Second is done by the Son for the person without in that Propitiatory Sacrifice which he offered up to God upon which God is atoned reconciled satisfied and so doth acquit the Sinner Now the Apostle having spoken to that act which is proper to the Spirit Vers 2. he here expresly speaks to that which was proper to and to be effected by the Son God sending his Son in the c. And he speaks of condemning sin for sin that is for Christ's being a Sacrifice for Sin and therefore this must properly and strictly refer to Justification rather than to Sanctification Yet I would not be too nice for as in a large sense the Law of sin in the foregoing Verse may point to the guilt as well as to the power of sin so here in a large sense too the condemning of sin may point to the abolishing of the power as well as to the expiating of the guilt of sin Expositors take in both and I would not straighten the Words more than needs though yet I conceive in their main and primary intendment they refer to what is done in Justification The Apostles Argument then stands thus To them for whom God sent his Son all other ways being impossible for sin to condemn sin and in their stead to fulfil the righteousness of the Law to them there is no Condemnation But for Believers and such who are in Christ God upon these terms sent his Son therefore to them there is no Condemnation I shall follow those * Nunc sequitur expolitio vel illustratio probationis qùod scilicet Dominus gratuitâ suâ misericordiâ nos in Christo justificavit id quod Legi erat impossibile Calvin Duobus argumentis consolationem de indemnitate piis confirmavit quorum prius fuit quod Lex Spiritus c. Alterum quod Deus misso filio suo c. Pareus Jam accedit ad probationem sententiae prioris quae fuit de justificatione nempe credentes in Christum esse justificatos seu nullam esse eis condemnationem Piscat in Paraphr Observandum sententiam hanc non cohaerere cum proximè praecedente sed cum priore membro versiculi primi Id. in Schol Vide Cajet in locum Quorum causâ Deus Pater misit Filium suum coaeternum in carne conspicuum fieri iis nulla est condemnatio at qui nostrâ causâ c. Gryn See Dutch Annot. Interpreters who make the main Scope and drift of the words to lie in this I know there are * Firmamentum est in hoc versu superioris conclusionis c. Beza Pertinent ista declarationis vice ad id quod dixit se per legem Spiritus c. et transfert totius hujus negotii causam meritum in gratiam Dei Muscul He proves the foresaid making free because that God being reconciled by Christs death he hath taken away from sin that power which he had granted it over man for a punishment of his first transgression Deod Hic affertur ratio quâ ostenditur istum Dei Spiritum liberatorem nobis donatum esse c. Pet Mart. Ratio superioris sententiae quâ explicat Apostolus quomodo Lex Spiritus c. Justin Hic Versus continet aetiologiam itemque exegesin eorum quae versu secundo dicta fuerunt Vorst So Staplet Streso Râ—lloc c. Several who go another way they making the Words to be rather the further explication or continuation of that Matter which is laid down in the Second Verse The Saints are made free from the law of sin and death how is that brought about why thus God sent his Son into the World by whom he is reconciled to them being reconcil'd upon this he hath taken away from Sin that commanding power that it had before abolished its strength devested it of its former dominion and regency and this they make to be the condemning of sin in the Text. Well! I will not now object any thing against this Interpetation hereafter I shall speak more to it when I come to the more particular opening of the Clause And for sin condemned sin only at present give me leave to prefer the former The words consider'd in themselves Their general sense and meaning Let us now consider the Words in themselves As to their general Sense and Meaning 't is plainly this though somewhat more darkly express'd * Quod impossibile erat logi Deus in Christo fecit Anselm Mens Apostoli hoc loco est etsi verbis obscurioribus expressa id nobis praestitum per gratiam quod Lex praestare non potuit Estius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl What the Law it standing in such circumstances could not do for the guilty undone Sinner that God through Christ hath fully done for him this is that plain Truth which they resolve themselves into The various Readings of them I find some considerable difference amongst Expositors in the Reading of them * Mihi locum hunc pro virili meâ perpendenti videtur aliquid verborum deesse ad explendam sententiam veluti si sic legamus Nam quod Lex Mosaica non potuit juxta partem carnalem secundum quam imbecillis erat inefficax hoc Deus praestitit misso Filio
suo qui Spiritualem Legis partem absolvit Erasm Subaudiendum verbum praestitit aut aliquid simile Estius Omninó videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut simile Piscat Ut huic malo fuccurreretur tale quid enim necessario intelligendum est Staplet Antid p. 626. Sanè conjunctio Et postulare videtur ut aliquid subaudiatur ut sensus sit perfecit id Deus quod Lex efficere non poterat Justin Subaudiendum videtur praestitit aut aliquid hujusmodi Bucer To the same purpose Salmer tom 13. p. 531. Catharin Vorst Muscul Heming c. Some would have a Word inserted as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit praestitit thus What the Law could not do in that it was weak through the flesh God did he sending his own Son c. They conceive with the addition of this one Word the sence would be more clear and the words would run much more smooth but †Hoc supplementum non est necessarium Tolet. c. Sed non est opus et Socinus Haereticus illud ad suam blasphemiam trahit Pareus Mihi videtur aliter contextus optime fluere Calv. Others will not admit of this addition * Unâ tantùm Conjunctione expunctâ nullo praeterea opus est supplemento Soto with divers others Some again would have the Conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and and for sin c. to be expung'd apprehending that it makes the Words to be more obscure They would have us read them thus what the Law c. God sending his own Son in the likeness of sinful flesh for sin condemned sin in the flesh But this too is not approved of for †Copula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmum decèpit ut insereret verbum praestitit egó veró amplificandi causâ positam suisse sentio Calv. Calvin lays a great stress upon that particle as heightning the matter spoken of and for sin 't is as much as Yea or Even for sin condemned sin c. 'T is not a Pleonasm or superfluous word but 't is particula intensiva to show the greatness and strangeness of the thing spoken of 'T is not omitted by any of the Greek Scholiasts and I see no reason why we should put it out Tolet would solve all 1st by adding some illative word as ideò igitur c. 2dly by turning the Participle sending into the Verb sent of which hereafter Take the Words in the gross as I am now considering of them I think our Translators render them very well and there will be no necessity either to add to them or to take from them Only 't is necessary that you make this Variation or Addition whereas 't is said and for sin condemned sin reade and by a Sin-offering or Sacrifice for Sin condemned Sin And so they will run thus For what the Law could not do in that it was weak through the flesh God sending or sent his own Son in the likeness of sinful flesh and by a Sacrifice for Sin condemned Sin in the flesh That the righteousness c. There are great difficulties in their several branches and parts but they shall be opened as I go over them in their order The Words divided into Five Parts If you take them in pieces you have these Five things in them 1. 'T is here imply'd That something was to be done in order to the Recovery Justification Salvation of the lost Sinner 2. Here 's an express assertion of the weakness inability of the Law to do what was to be done with the true cause of that inability of the Law What the Law could not do in that it was weak through the flesh 3. The Way and Method which the wise and gracious God took upon this that He might effectually do that which the Law could not de He sent his own Son in the likeness of sinful flesh 4. The double Effect produced by this or the double End and design of God in this sending of his Son for sin he condemned sin in the flesh That the righteousness of the Law might be fulfilled 5. The description of the persons who have an interest in all this Grace who walk not after the flesh but after the Spirit We have in the whole a Complication of the several Causes of the Sinner's Justification and Redemption Here 's a Complication of the Causes of the Sinners Justification and Salvation Here 's the Deficient Cause the Law Here 's the Principal Efficient Cause God the Father here 's the Subordinate Agent I mean with respect to the Father or the Meritorious Cause Christ the Son the Formal and also the Material Cause for sin condemning sin in the flesh the Final Cause the Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Righteousness of the Law might be fulfilled and the Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us who walk not after the flesh but c. Here I bring in the Words for sin condemned sin under another Head of Causes than that laid down but now in the division of the words but that I may do well enough because they will bear diverse causal respects I begin with the Causa deficiens which comes in also as the Procatartick or impulsiue Cause as that which moved God to send his Son viz. the weakness and impotency of the Law to help the lost Sinner The first Branch of the Words pitch'd upon Four things observed in it For what the Law could not do in that it was weak through the flesh Here observe 1. The thing spoken of the Law 2. That which is asserted concerning this Law it could not do 3. The ground or reason of this its inability to do in that it was weak 4. The assignation of the true Cause of its weakness viz. the flesh in that it was weak through the flesh it could not do because it was weak and it was weak because of the Flesh I will a little insist upon the Literal Explication of this Branch and then come to the matter contained in it The literal explication of the Words For what the Law could not do In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if you render word for word runs thus For the impossible of the Law or the invalid of the Law so * Quod invalidum erat Legis De Resur carnis Cap. 46. Tertullian renders it The Sense and meaning of the expression is plain enough our Translation gives us that very well What the Law could not do but the form and manner of it in the Original especially when 't is turn'd into our language is somewhat harsh and unusual Interpreters for the opening of the Phrase and the cleering up of the connexion of the matter do several wayes Comment upon the Words Some bring in this first Paragraph under a Parenthesis but that signifies but little one way or another * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentiâ Legis existente Beza
in it of the Covenant of Grace For Matter and Substance they were both but one and the same Law the Terms and Conditions of both were the same * Rom. 10.5 Do and Live but there were certain appendixes of Grace to the Moral Law which were not in that made with Adam in the state of innocency as is fully made out by several * Camero de tripl Foedere Coceius de Foedere Bulkely on the Covenant p. 57. Writers upon the Covenant so that it was a mixt thing there being something in it of the Covenant of Works and something also of the Covenant of Grace Now the Law considered as first given to Adam and then as renewed to the people of Israel so far as in both it was the Covenant of Works is the Law here spoken of as being concluded under an impossibility of doing what was requisite to be done 'T was not the Ceremonial Law which the Apostle here had in his eye but the * Legem dicit non praecepta Sacrificicrum et caetera quae erant umbra usque ad tempus Christi data sed illam quam c. Hieron Quare nihil est quod quisquam cavilletur illud quod Paulus ait Impossibile fuisse Legi non ad Moralem sed ad Ceremonias referri P. Martyr Moral Law it self which if it was necessary might be evinc'd by several Considerations but this one is enough he speaks of that Law the righteousness of which was to be fulfilled in Believers For Law in the 3 verse must be expounded by Law in the 4 verse now 't is the righteousness of the Moral Law which is fulfilled in us Ergo. 'T is very true Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial and sometimes to the Moral Law and it would be of great use to us to understand his Epistles if we could exactly hit upon the true notion of that Law of which he occasionally speaks but undoubtedly here 't was the Moral Law as the Covenant of Works of which he affirmeth that it could not do c. Let this suffice for answer to the First Question The Second is 2d Quest What is the thing which the Law could not do What doth this impossible of the Law refer to or what is the thing in Special which the Law could not do To this 't is answered several wayes You read vers 1. of exemption from condemnation now this the Law could not do the Law in separation from Christ and especially in opposition to Christ can condemn millions but it cannot save one person from condemnation thus * c. nempe condemnationem ab homine auferre Piscat Some do open it You read vers 2. of being made free from the Law of sin and death herein too was the Law impotent it might lay some restraints upon sin but it could never bring down the power of Sin †Aptissimus mihi sensus videtur ut illa verba non modo sequentia sed multo magis praecedentia respiciant c. ut in carnis contumaciam domandam vires non haberet Contz Some apply it to this There is the blessed empire or regency of the Spirit over the Flesh as also the full and perfect obeying of the Laws commands neither of these could the Law effect so ‖ Duo quantum ad propositum spectar subordinata sunt quae Lex nequit efficere Alterum est Dominium Spiritus super carnem alterum hinc consequens est perfecta praeceptorum Legis executio Cajet Cajetaine opens it There is the amendment and reformation of the life and manners this the Law could not do this explication †Dr. Hammond Some six upon The Text speaks of the condemning of sin this the Law could not do it can condemn the Sinner but it cannot in a way of expiation condemn sin it self So * Quae erat impossibilitas Legis nempe id facere quod Deus deinde fecit in Carne Filii sui condemnare peccatum Lud. De Dieu De Dieu paraphraseth upon it ‖ Quid est illud quod legi erat praestitu impossibile Abolere peccatum reddere justos liberare à jure peccati mortis dare ut justitia quam docebat exigebat in nobis impleretur Muscul Musculus puts many things together What is it saith he that was impossible to the Law he answers to abolish sin to make righteous to free from the Law of Sin and Death to give that the righteousness which it taught and exacted should be fulfilled in us All these several explications are very true but further there 's the reconciling of God and the Sinner the atoning and propitiating of an incensed God the satisfying of infinite justice the paying of vast debts contracted the justifying of the guilty the giving of a right and title to Heaven with many other such-like great things Now the Law was under an impossibility of doing or effecting any of these insomuch that God must send his Son or no * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Significat Legem fuisse imbecillem invalidam ad justificandom hominem Peter Disp 3. in c. 8. ad Rom. justification no reconciliation no atonement no satisfaction no paiment no pardon no righteousness no salvation which will be by and by particularly made out in the two most eminent branches of the Laws impotency I must mind you that I am in all this speaking of the Moral Law The inability of the Ceremonial Law abstracted from Christ who was the pith and marrow and who put energy and efficacy into all the types rites shadows of that Law I say its inability to do any thing further than to point or direct and lead to Christ is easily granted 'T is the very thing which the Apostle largely insists upon the proof of in his excellent Epistle to the Hebrews Chap. 7.18 19. For there is verily a disannulling of the Commandment going before for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 9.9 Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience So Heb. 10.1 For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continualy make the commers thereunto perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 's a total negation of the power of the Ceremonial Law And that Law had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for the Apostle adds vers 4. it is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blood of Bulls and Goats should take away sins thus it was with that Law of which 't is very clear Paul speaks in these places And it was
Law (a) Prov. 20.9 Who can say I have made my heart clean I am pure from my sin (b) Jam. 3.2 In many things we offend all (c) Eccles 7.20 There is not a just man upon earth that doth good and sinneth not (d) Isa 64.6 Our very righteousness is as a polluted ragge (e) Job 9.2 3. How should man be just with God If he will contend with him he cannot answer him one of a thousand If I justifie my self mine own mouth shall condemn me if I say I am perfect it shall also prove me perverse See Job 15.14 15 16. Job 25.4 5 6. * Psal 130.3 If thou Lord shouldst mark iniquities O Lord who shall stand †Psal 143.2 Quis melior Prophetâ dequo dixit Deus Inveni virum secundum cor meum et tamen ipse necesse habuit dicere Deo Ne imres in judicium cum servo tuo Bernard in Annunt Mariae Sine peccato qui se vivere existimet non id agit ut peccatum non habeat sed ut veniam non accipiat August Enchirid. In pessimis aliquid boni et in optimis non nihil pessimi solus homo sine peccato Christus Tertul. Enter not into judgment with thy servant for in thy sight shall no man living be justified 2. The Law doth not give what the Creature * Lex Moysi quamvis spiritualis esset quia tamen non adjuvabat intus per gratiam lex â—rat infirma et imbecillis ob statum carnalem hominum in quo relinquebat illos Cajet Non quod ipsa infirma sit sed quod infirmos faciat minando poenam nec adjuvando per gratiam Anselm Lex Praeterquam quod peccati rationem aperiebat nihil praeterea auxilii praestabat spiritui adversus carnem et ideo neque sufficiebat ad justificandum neque ad perficienda Legis opera Soto needs it asks above his strength and gives below his want He must have Grace Sanctification Holiness c. but will the Law help him to these no! 't is high in the commanding of them but that 's all it doth not work them in the soul it asks very high but gives very low 'T is holy it self but it cannot make others holy it can discover sin but it cannot mortifie sin as the glass discovers the spots and blemishes in the face but doth not remove them The Law is a †2 Cor. 3.6 killing thing but 't is of the Sinner not of the Sin it hath by accident by reason of the Flesh here spoken of a quite other effect for it doth rather * Non de legis praestatione hic agitur sed de ipsius vi in nostris immutandis animis ad illud Legis praescriptum efformandis utpote quae corruptionem illam in qua nascinsur non modo non sanet sed augeat potius Beza enliven increase and irritate sin as Water meeting with opposition grows the more fierce and violent and the Disease the more 't is check'd by the medicine the more it rages Paul found in himself this sad effect of the Law Rom. 7.8 But sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead Moreover the Law calls for duty but it gives no * Per-Legem non adjutorium sed nostri mali indicium monitorium habemus Luâ—her strength for the performance of it Pharaoh-like who exacted brick but allowed no straw The Gospel helps where it commands the Law commands but helps not Lex jubet Evangelium juvat remember I still speak of the Law as it stands in opposition to the Gospel and as 't is the matter and transcript of the first Covenant It neither pardons what it forbids for doth it inable to do what it injoyns and much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotency of the Law lies in these * Necessarius fuit adventus Christi qui Legi suppetias ferret c. Nam illa quidem rectè docuerat c. Verùm adhuc duo erant necessaria quae Lex conferre non potuit 1. ut condonentur ea quae contra ejus precepta admissa fuerint 2. ut vires hominis corroborentur quibus possit Legis jussa perficere P. Martyr two things Take a particular instance great is the Sinners need of Faith for without this no justification no peace with God no heaven 't is the Gospel-condition on which all depends Now the Law knows nothing of this Faith nay 't is diametrically opposite to it 't is so far from working it that it hinders it to its utmost 'T is all for working for doing Gal. 3.12 And the Law is not of Faith but the man that doth them shall live in them Believing belongs only to the Gospel therefore that is stiled the Law of Works and this the Law of Faith Rom. 3.27 If Faith come under the Law 't is only that Faith which is a General Faith or as 't is a part of Obedience not as the Condition of Gospel-grace The Law therefore not helping as to these things so indispensably necessary for Grace here and hereafter what can it do for the lost Sinner 3dly The Law could not do because it could not heal that breach which Sin had made betwixt God and the Sinner It still looks forwards and is alwayes calling for perfect Obedience but what if Sin hath been committed for the time past O there the Law is weak It can make no reparation for what is past as to that all it sayes to the guilty person is as they to Judas what is that to me see * Matth. 27.4 thou to that Suppose the Sinner could for the future come up to a full conformity to the Law and in every thing answer its highest commands Suppose him now to arrive at such a pitch of perfection that he should do nothing which this Law forbids and do every thing which this Law commands yet supposing the Fall from God and the Guilt thereby contracted or any one sin committed the Law would be weak and the creature could not thereby be justified the reason is because here is now reparation and satisfaction to be made for what is past which to make is impossible to the Law This perfect Obedience present and future might do the work was it not for what is past but guilt hath been contracted God hath been offended his first Covenant violated therefore there must be reparation made to him for this Now this the Law cannot do nor the Creature upon the terms of the Law for all that he can arrive at is but perfect obedience and that is his duty he 's under an obligation to it and therefore by it he can make no satisfaction for what is past this is but the paying of the present debt which can quit nothing of the former score This is very well if we look forward but what becomes of us when we look backward So
legis impotentiam aliò ut Legem absolvat à culpá quam dat carni viz. nostrae i. e. corruptae nostrae naturae Muscul Ne quis parum honorificè Legem impotentÃae argui putaret vel hoc restringeret ad Ceremonias expressit nominatim Paulus defectum illum non à Legis esse vitio sed Carnis nostrae corruptelâ Calvin through our Flesh 't is not so in and from it self but only through our depraved nature 't is meerly by accident et aliundè that it lies under this impotency The Law is not to be blamed but we had not we finn'd the Law would have been still as able and mighty in its operations as ever it was did it but meet with the same subject it would soon appear that it hath the same power which it had before Adam fell So that I say the Law is not at all in the fault but only we because of the Flesh Observe here the wisdom and care of our Apostle where-ever he seems to tax the Law there he will be sure to vindicate it As where he speaks of its irritating of corruption he there layes the blame upon his own wicked nature not at all upon the holy Law Rom. 7.8 9 10 11. Sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead For I was alive without the Law once but when the commandment came Sin revived and I died And the commandment which was ordained to life I found to be unto death For Sin taking occasion by the commandment deceived me and by it slew me Yet vers 12 13 14. The Law is holy and the commandment holy and just and good Was then that which is good made death unto me God forbid But Sin that it might appear Sin working death in me by that which is good that Sin by the commandment might become exceeding sinful For we know that the Law is spiritual but I am carnal sold under sin And thus we should carry it with respect to the Laws weakness O in it self 't is mighty and powerful but there is sin in us by which only the Law is made weak there therefore the blame must lye Could we but get rid of this Sin we should soon find what a mighty thing the Law is so mighty that nothing would be too high or too hard for it 2 Secondly Take heed that you do not cast off the Law upon this pretence 'T is indeed weak as to such ends but yet 't is a Law and that which is obligatory to all even to Believers themselves under the Gospel State and Covenant Shall we because of this weakness especially it being occasioned by our selves cast off the Law and pretend that we are not under the obligation of it we must not so argue Observe it in the Apostle even when he was proving the weakness of the Law as to Justification and shewing that God had found out another way for that viz. the way of Faith yet foreseeing that some might run themselves upon this rock and infer from hence that they had nothing to do with the Law he therefore adds * Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law in its proper place and Sphere The Creature as a creature is under a natural and therefore indispensable obligation to this Law so as that nothing can exempt him from that obligation It commands to love fear serve honour obey God wherein it obliges so strongly that God himself with reverence be it spoken cannot free the creature from its obligation to these duties True indeed Believers are not under the curse rigor or bondage of this Law or under it as it is the condition of life but they are and it cannot be otherwise under the obligation of its commands as to an holy life There may be and blessed be God there is a great change as to circumstances a great relaxation as to the Laws rigors severitys and penaltys but for the main duties of Obedience and Holiness it is eternally obligatory and never to be abrogated O therefore do not look upon your selves as made free from this Law though it be weak and unable to justifie and save you it can damne upon the breaking of it though it cannot save by the keeping of it 3 Thirdly Neither must you upon this look upon the Law as altogether weak or useless I say not as altogether weak for though as to some things it be under a total impotency yet as to other things it still retains its pristine power It cannot take away sin or make righteous or give life which it promis'd at first and for which it was appointed for the commandment was ordained to life Rom. 7.10 here 's the weak side of the Law as to these 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the commanding of duty the directing and regulating of the life the threatning of punishment upon the violation of it here it can do whatever it did before The Laws preceptive and punitive part where 't is not taken off by Christ are yet in their full strength only as to the promissory part of it viz. its promising life upon the condition of perfect Obedience there 't is at a loss In a word its authority to oblige to duty or punishment is the same that ever it was but its ability to give righteousness or life in which respects only the Apostle here speaks of it is not the same If God open this Law to you and set it home upon your Consciences you will find it hath yet a very great strength and efficacy in it let it not therefore be altogether weak in your eye Nor altogether useless For Some will be ready to say if the Law be thus weak then what use is there of it to what end doth it serve what is to be looked for from that which can do so little for us But do not you thus reason For though the Law be not of use to you as to Justification I mean in a way of immediate influence upon the Act or State a remoter influence it may have yet in other respects 't is of great and admirable use viz. as a Monitor to excite to duty as a Rule to direct and guide you in your course as a Glass to discover sin as a Bridle to restrain sin as an Hatchet to break the hard heart as a * Gal. 3.24 Schoole-master to whip you to Christ The Lord Jesus indeed hath taken Sin-pardoning God-atoning Justice-satisfying Soul-saving work into his own hands he would not trust this in the hands of the Law any longer because he knew the weakness of it but for other work the awakening and convincing of a Sinner the terrifying of the secure the humbling of the proud the preparing of the Soul to close with Christ though this last act be only eventual and accidental as to the Law all this work I
Matth. 22.45 Lord of David and the Son of David the branch of David and the root of David both ‖ Revel 22.16 root and off-spring how could such different things be affirm'd of him but upon the distinction of his two Natures that therefore is not in the least impeach'd by the Hypostatical Vnion True upon this Union there is the communication of properties betwixt them so as that that which is proper to one Nature is applyed to the other as you see Joh. 3.13 1 Cor. 2.8 Act. 20.48 and so as that that which is predicated of the one may be also predicated of the other I mean in the concrete for in the abstract this will not hold as I cannot say the Deity is the Humanity or the Humanity is the Deity yet I may truly say God is Man and Man is God a communication of properties thus far or in this sense we deny not it follows upon the Vnion but that that which is essential to one Nature should really Physically be convey'd and made over to the other Nature as Omnipresence Vbiquity Omniscience c. from the Godhead to the Manhood which is the Popish and Lutheran Communication this as implying a Contradiction and carrying in it a perfect repugnancy to the nature of the thing we cannot assent unto The Humane Nature in the first moment of its formation was united to the Divine 4. No sooner was the Humane Nature framed or formed but in that very instant of time it was united to the Divine Nature this also I put down as another branch of the main Proposition 'T was * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Orth. Fid. l. 3. cap. 2. v. Luommbard L. 3. Dist 2. taken as soon as it was made its first existence and its union were contemporary We distinguish betwixt the formation sanctification and assumption of the Humane Nature and we conceive of these as done successively in such an order first that Nature was form'd then sanctify'd then assum'd But this is meerly founded upon our conception not that it was so indeed and really as to the things themselves for in truth there was no priority of time priority of Nature I deny not betwixt the one and the other but at the very same moment wherein by the Power of the Holy Ghost the Manhood of Christ was formed it was also sanctify'd and united to the Godhead A Question here is moved by Some whether Christ's Humane Nature was compleat and perfect at the first that is whether as soon as ever his Flesh was formed his Soul was infus'd and united to it or whether as it is with us there was not some space of time intervening betwixt the formation of the Flesh and the infusion of the Soul in the discussing of which there is a difference among them Some being for the * Sharp Cursus Theol. p. 362. Affirmative and Others for the †Lud. Capellus in Thes Salmur part 2. p. 12. thes 15. Dr. Jackson on the Creed 7th Book Sect. 3. ch 29. p. 324. Negative But which is to my purpose all agree in this that whether it was only Flesh for sometime or whether both Flesh and Soul were form'd together yet still the Vnion began at the first instant of the Incarnation There was a time before Christ's Manhood did exist but as soon as ever it did exist there was no time wherein it was under disunion and disjunction from his Godhead Thus I have endeavoured by these Four things to give you a little light concerning the Hypostatical Vnion of the two Natures in Christ's Person which this Sixth Proposition led me unto a point of such high importance and so proper to the subject in hand that I could not wholly pass it over and yet withal so sublime and mysterious that I can neither speak nor conceive of it according to what is in it 7. Prop. 'T is probable if Adam had not faln Christ had not been sent in Flesh 7. Let me add but one thing further 'T is probable had there been no sin that Christ had not been sent in Flesh or had not Adam fallen and thereby involv'd his whole Posterity in a state of sin and guilt 't is probable that Christ had not been incarnate I express it modestly going no higher than 't is probable because though the Scriptures make it certain to me yet 't is not so to others nay some are of a quite other opinion The question is not de possibili what God by his absolute Power and Will might and could have done but only de facto whither if man had not sin'd Christ should actually have assum'd our Nature about which the Schools with other Divines are divided some * Scotus in 3. part disput 7. Quest 3. Absque praejudicio concedi potest etiamsi humana natura non peccasset adhuc Christum carnem sumpturum fuisse Alex. Alons 3. p. Qu. 2. memb 13. Catharinus de praed Christ Pet. Galatinus de Arc. Cathol ver l. 7 c. 2. Osiander c. affirming it some * Aquinas p. 3. qui. 1. art 3. Vasquez in 3. part tom 1. disp 10. art 3. Becan Theol. Schol. p. 3. c. 1. qu. 7. Calvin Instit l. 2. c. 12. against Osiander Hoorneb Socin Confut. tom 2. l. ◠c. 2. p. 253. Stegm Photin disp 15. p. 176. Alting Theol. Probl. Loc. 12. Probl. 5. p. 564. denying it The former affirm though sin had not been yet Christ would have come in Flesh not to have dy'd or suffer'd but only to have let the world see the glory and excellency of his Humane Nature that so great a work as his Incarnation might not have been lost or not done that God thereby might give out a singular demonstration of his Love to man the latter cannot lay so great a stress upon these things and therefore assert if man had not sin'd Christ had not been incarnate And indeed their Opinion seems to be more agreeable to the Word for that usually mentions saving from sin and the taking away of sin as the end and ground of Christ's taking Flesh My Text describes the state of the sinner to be desperate upon the terms of the Law and then upon that God sent his Son in Flesh it adds further he was thus sent to condemn sin in his Flesh so that had there been no sin to have been condemn'd he had not been sent in Fesh So Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. Joh. 1.29 Behold the Lamb of God which taketh away the sin of the world Dan. 9.24 Seventy weeks are determined upon the people and upon thy holy city to finish the transgression and to make an end of sins and to make reconciliation for iniquity Tit. 2.14 Who gave
and undefiledness by sin so they did agree He says his Father had prepared him a body Heb. 10. 5. now if the holy God in such a wonderful and immediate manner for such high and glorious ends will prepare him a body to be sure it shall be an holy body and such an one as shall be proper for the attaining of those ends which only an holy body was 'T was indeed upon our account and Christ's putting himself into our stead a passible and mortal body and so far like to sinful flesh but had it not been for that it had neither suffer'd nor dy'd In the Second respect so the whole Humane Nature in Christ was * Habuit Natura Humana quam Christus suscepit speciem peccati non tamen ea revera peccato contaminari potuit P. Martyr sinless He was true and very man but not in the least sinful man he was made man for the sin of man but yet was man without the sin of man That Nature which is so sadly depraved vitiated corrupted in us in him had its primitive original purity and holiness Sin was not so essential or so inseparably twisted into it but that God knew how to separate 'twixt the Nature it self and the deordination of it Christ took the one but not the other The Humane Nature is made up of soul and body both of these in Christ were unstained not having the least macula or spot of sin cleaving to them as 't was an unpolluted undefiled body so 't was also a pure holy spotless Soul The Humane Nature too is attended with such * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. vide Oecum in loc p. 301. affections and such †Particeps factus est infirmitatis non iniquitatis Aug. Trahens de homine mortalitatem non insquitatem Id. tom 3. 〈◊〉 1072. infirmities to all of which Christ submitted so far as they were sinless but no further as to the former he had Anger Sorrow Joy Compassion Love but without the least stain or tincture of sin as to the latter he underwent hunger thirst pain c. but yet under all he was without sin he could suffer but he did not nay he could not sin Hence he 's called God's holy one Psal 16.10 the holy Child Jesus Act. 4.27 the most holy Dan. 9.27 Jesus Christ the righteous 1 Joh. 2.1 God's righteous servant Isa 53.11 He was a Lamb without blemish and without spot 1 Pet. 1.19 holy harmless undefiled separate from sinners Heb. 7.26 't is said of him he did no sin 1 Pet. 2.22 he knew no sin 2 Cor. 5.21 he knew it in a way of imputation for he was made sin but as to any inhesion or commission so he knew it not The Apostle saith he was tempted in all things as we are yet without sin that must alwayes be excepted Heb. 4.15 he challeng'd all his enemies which of you convinceth me of sin Joh. 8.46 He says of himself he always did the things which pleas'd his Father Joh. 8.29 and now 't is said of him in him is no sin 1 Joh. 3.5 so that upon all this it appears that 't was but the likeness of sinful flesh A threefold Holiness in Christ Christ as Man had a threefold Holiness Original Habitual Actual 1. He was Originally Holy David bitterly lamented it that he was shapen in iniquity and in sin did his mother conceive him Psal 51.5 and so 't is with every man that comes into the world in the way of common generation the very foundation of our Being is laid in sin But 't was not so with out blessed Saviour in his Conception the first framing and forming of his Humane Nature there was nothing of sin for he was therefore * Haec est similitudo carnis quia cum eadem sit caro quae nostra non tamen ita facta in utero est nata ficut caro nostra Est enim sanctificata in utero nata sine peccato neque ipse in illâ peccavit Ideo enim Virginalis uterus electus est ad pattum dominicum ut in sanctitate differret caro Dommi à carne nostrâ Ambros conceived in the Virgins Womb in an extraordinary manner by the overshadowing of the Holy Ghost that he might be preserv'd pure from the common pollution so the Angel told Mary Luk. 1.35 The holy Ghost shall come upon thee and the Power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the Son of God 2. He was Habitually Holy there was in his Nature nothing but an universal rectitude and conformity to the rule and pattern of holiness he had therein grace all grace nothing but grace without the least mixture of habitual corruption We bring with us into the world Natures most wofully depraved such as are a very seed-plot and seminary of all evil but our Lord Jesus had a quite other Nature one that was perfectly sanctified and not in the least tainted with sin This also was brought about by his miraculous and extraordinary formation for had he been begotten as we are his Nature had bee tainted as well as ours is that which is begotten so I would read it rather than that which is born of the flesh is flesh Joh. 3.6 Who can bring a clean thing out of an unclean not one Job 14.4 The liquor will taste of the cask into which 't is put as water when it comes from the fountain may be very pure yet if it runs through a dirty pipe it will contract filth so let the Soul as it comes out of God's hands be never so pure yet upon union with the body begotten and propagated in the usual way both it and the nature of the person too will be defil'd therefore to avoid this Chirst was begotten in another way By which means he was also freed from the imputation of Adam's sin for he not descending naturally and seminally from Adam his sin was not imputed nor imputable unto him The Apostle indeed saith Heb. 2.11 Both he that sanctifieth and they who are sanctified are all of one i.e. of one Adam as the common root but they are not both of this one Adam in the same manner for they who are sanctified are of him and from him in a way of seminal propagation but he who sanctifieth was not so whereupon though Adam's sin be imputable and imputed to the former 't is not to the latter As according to the * Alting Theol. Problem prob 8. p. 571. Dr. Pearson on the Creed p. 365. usual illustration Levi being in the loins of Abraham paid †Heb. 7.9 10. tythes in him yet Christ who was also in the loins of Abrabam did not so all men being in the loins of Adam and carnally descended from him sinned in him and became partakers of his guilt but Christ though in some sense he might be said to be in
liv'd to see this and yet shall we doubt of the thing surely that would be sad The Ratriarchs and they who lived under the Law had but some dimmer discoveries of it here and there an obscure promise and that was all to them for a long time this was reveal'd but in types and shadows And it was too a great way off from them yet they saw the promises afar off and were persuaded of them as the Apostle tells us Heb. 11.13 and now when Christ is come when the thing is done shall we be doubting and questioning in our selves about it when our light is so clear shall our faith yet be weak Our Lord 's coming in Flesh to redeem Man was that great thing held forth in the Scriptures of the Old-Testament and they are full of it observe that passage Heb. 10.5 5 6 7. Wherefore when he cometh into the world be saith Sacrifice and offering thou wouldest not but a body hast thou prepared me in burnt-offerings and sacrifices for sin thou hast had no pleasure Then said I Lo I come in the Volume of the Book it is written of me to do thy will O God what doth Christ mean by the volume of the book I answer the whole body of the Old-Testament-Scriptures this was not written only in this or that particular Text but you have it all along interwoven into the body of those Scriptures now when the whole stream and current of the Scripture runs to this very thing shall we yet give but a languid assent about it Especially when we have the New-Testament-revelation superadded to the former the New Testament I say which gives us so full an account as to matter of fact in reference to the Conception Nativity Life Death of Christ which shews us how this and that Prophesie pointing to his Incarnation was fulfill'd which asserts it over and over again telling us expresly that the Word was made Flesh God was manifested in the Flesh c. shall we notwithstanding all this yet stagger in our faith about the truth of Christ's being sent in flesh O believe it and believe it steadily so as to look upon it as a thing without controversie Satan hath all along more or less made his assaults upon Christians in this as well as in other matters and no question he 'l do the same to you if it be possible to undermine and hinder your firm assent to it but let him not prevail Firmly to adhere to Christ as sent in flesh 2. But under this branch of Exhortation I am to urge not only firmness of assent but also firmness of adherence I mean this you must believe that Christ was sent in flesh so as to cleave and stick to him as sent in Flesh There are some amongst us whom therefore I cannot but look upon as most sadly deluded and most dangerously erring in the very Fundamentals of the Christian Religion who make little of a Christ in this notion they are all for a Christ within them but as to a Christ without them or a Christ in flesh as born of the Virgin Mary crucify'd at Jerusalem c. I say a Christ thus stated they decry and disregard O that from what I have heard and read I had not too just occasion for this charge T is highly necessary therefore that I should say something to antidote you against this venome that under the pretence of a Christ within you do not lose or overlook a Christ without In a sober sense we are for a Christ within as much as any viz. as he is formed in the Soul at the new birth Gal. 4.19 as he is united to and dwells in believers Col. 1.27 Rom. 8.10 but yet 't is a Christ without as incarnate whom we rely upon for life and salvation as he is so considered we eye him in the great acts of faith and ground all our hope and confidence upon him I have * p. 310. before told you that a Christ as formed in the heart is necessary to justification and salvation for he saves none but those who have this inward work but yet 't is a Christ as formed in the Virgins womb and as dying upon the Cross who is the proper efficient meritorious procuring Cause of Justification and Salvation These two must by no means be parted yet their efficiency or causal influence upon Sinners good is very different for by the one mercy is procur'd by the other 't is only apply'd the impetration is by the Christ without the application only is by the Christ within And therefore though you are to put an high value upon the latter and to endeavour to make sure of it as the way and condition of receiving benefit by Christ yet you are to know that 't is the former by which all is merited and therefore there the great stress of your Faith must lie 't is a Christ as taking flesh and dying in flesh that you must stick unto Matth. 1.21 She shall bring forth a Son and thou shalt call his name Jesus for he shall save his people from their sins Christ the Son of Mary was to save 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners c. the Apostle layes the meriting of Salvation upon a Christ without as coming into the world and not as coming into the heart he who died upon the Cross was slain suffer'd at Jerusalem hee 's the person whom God hath exalted to be Prince and Saviour Acts 5.30 31. The God of our Fathers raised up Jesus whom ye slew and hanged on a tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins surely where persons have not forfeited the very principles of Christianity this is a thing which needs no proof Indeed Christ in the Spirit will very little profit those who disregard him in the flesh But no more of this Paul hath a passage which I would a little open 2 Cor. 5.16 Henceforth saith he know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more how know Christ no more after the flesh what doth he mean by this did he cast off all respects to him all relyance upon him as considered in his Flesh O no! all that he aims at is this he knew Christ no more after the flesh that is so as to have any further converse with him in a fleshly way he did not expect again to eat and drink with him as sometimes the Apostles had done all that external converse was now at an end Or he means that he did not look for any fleshly advantages by him as worldly honor preferment riches c. Or again that he did not know him as in the state of his former abasement and humiliation so the word flesh is sometimes taken more restrainedly
of the hands of your enemies might serve him without fear in holiness and righteousness before him all the dayes of your life Luk. 1.74 75. Partly too because upon Christ's sending in the flesh you have so full a demonstration of the evil of sin how hateful it was to God c. for it having got into the world nothing could expiate it unless God's own Son will take flesh yea and suffer and die in that flesh and so bring about the expiation of it O what an evil is sin Now notwithstanding and after all this will you yet love it and live in the commission of it what will this be but in effect to say you regard not what Christ was or did that you desire as far as in you lies to make this his great act the taking of flesh to be insignificant and to no purpose as also to declare to the world by your practises that you have quite other thoughts of sin than what God himself hath Especially they must shun those sins which do most disparage and debase the Humane Nature 3. Of all sins be sure you shun those which do most directly disparage and debase the Humane Nature such as drunkenness intemperance bodily uncleanness c. what a sad thing is it that ever such things should be done where there is such a Nature When Christ hath assum'd that Nature and by assuming it hath so dignified and advanc'd it nay when he hath so highly glorify'd it as to carry it up with him to Heaven and there to sit with it at the right hand of God shall we by such and such sinful courses the gratifying of such base lusts * Agnosce O Christiane dignitatem tuam divinae consors factus Naturae noli in veterem vilitatem degeneri conversatione redire Leo de Nativ dishonour and disparage it God forbid Sinners let me intreat you when ever the temptation comes to excite you to those Evils which in special do entrench upon the glory of the Humane Nature as to drink to excess to defile your bodies by fleshly lusts c. do but seriously think with your selves that you are Men and shall such carry it as beasts that your Saviour hath just such a body as you have and doth he abuse it by the committing of such Evils that he hath your Nature and doth he so and so sin in it that he hath restor'd it as 't is in himself to its pristine glory and will you as 't is in your selves keep it as vile as ever surely if such who are drown'd in sensuality did but seriously think of this they would abandon their base lusts rather than by them debase their excellent Nature They must love God and Christ 4. Love God and Christ yea love them strongly ardently to a very intense degree of love * 1 Joh. 4.16 God is Love he hath made it appear so in his sending of Christ in flesh therefore he deserves love he hath sufficiently acted and declared his love to you how will you act and declare your love to him c. he loved and * Joh. 3.16 so loved you will you not ‖ Si amare pigebat saltem reamare non pigeat August de Catech. Rud. return love for love I and so love him too to the utmost of your capacity What will fire the cold heart with love to God if this will not do it viz. his sending his own Son in the likeness of sinful flesh he that knows and considers this certainly he cannot but be full of divine Love And then Love Christ was he willing to put on your rags to cloath himself with your flesh did he take your Nature and that too under those circumstances which have been mentioned doing this not for himself but wholly for your good was he pleas'd so far to condescend as to become one of you nay to put himself not only into your Nature but also into your stead he might have been a Man and yet not a Surety O let him have your Love your most hearty and cordial Love pray let it be your greatest grief that you have no more love for him who deserves so much alas 't is but a drop when it should be an Ocean but a poor spark when it should be a vehement flame And I would have you to love Christ who is incarnate as well as because he was incarnate what an alluring attracting object of Love is Christ God-man God loves him as he is in our flesh the Angels love him as in our flesh the glorify'd Saints love him too in that notion will not you also love him as he is so considered Christ in our Nature is a Person very amiable what is there in mear man to draw our love to him which is not in Christ God and Man with great advantage he indeed is the Deliciae humani generis * Psal 45.2 fairer than the children of men the †Cant. 5.10 chiefest amongst ten thousand ‖ 16. altogether lovely those excellencies which are but scattered in us do all like lines in the Centre concur in him A Christ incarnate is the love of heaven let him be the love of earth too 5. So love Christ as to be willing nay ambitious to do to suffer Be ambitious to do and suffer for Christ to be abased for him O Sirs what shall we * Deus Homo factus est quid facturus est Homo propter quem Deus factus est Homo August tom 3. p. 1070. do for him who hath done such inexpressible things for us shall we be loth to take his Cross who was so willing to take our Nature he had but the likeness of sinful flesh and yet how willingly and patiently did he suffer we have the reality of sinful flesh shall we hang off from suffering or be impatient under it what abasement can be too much for the sons of men when the Son of God was thus abased what service can be too mean for us when Christ stooped to the form of a Servant He that knows how much Christ's love was above him will never think any work or service to be below him 6. As Christ was pleas'd to partake with you in your Nature Labour after the participation of the divine Nature so let it be your desire and endeavour to partake with him in his I mean that which the Apostle speaks of when he saith that by these you might be partakers of the divine Nature 2 Pet. 1.4 even man in such a sense is capable of this and therefore should pursue after it 'T was part of Christ's humiliation to take our Humane Nature but 't is our highest exaltation to be brought under the participation of his divine Nature of which though we cannot be partakers as he was of the former for then we should be properly and formally deify'd which is high blasphemy yet in the fruits and effects of it and in regard
of our Nature How is that Nature advanced by Christ's assuming of it that which was his abasement was its advancement As a mean family is advanc'd when some person of eminency marry's into it so Christ having match'd into our broken and decay'd Nature what an honour did he thereby reflect upon it God put a great deal of glory upon it in its first creation Christ hath put much more glory upon it in the Hypostatical Vnion The Angelical Nature in some respects is above ours but in others ours is above it the Angels are not so concern'd in the mystical conjunction to Christ as we are their advantages by a Saviour are not so high as ours they are confirmed by Christ in a state of happiness and that 's all but we are confirmed and restored too the great things which are done by Christ as Mediator he doth them in our Nature and the great Honor which is conferr'd upon him refers to him in our Nature 't is the Son of Man who stands on the right hand of God Act. 7.56 Dominion and Glory and the Kingdom is given to the Son of man Dan. 7.13 14. hee 'l judge the world as the Son of man Matth. 25.31 Joh. 5.27 But the main preheminence of the Humane Nature above the Angelical lies in the intimate uniting of it to the divine Nature Heb. 2.16 Verily he took not on him the Nature of Angels but he took on him the seed of Abraham Man was the creature that was to be redeemed and therefore 't was the Nature of man that shall be assumed can we think of this without great joy Christ himself as Man is above us in all things he must have the preheminence Col. 1.18 but Angels who are of another order in several respects are below us Christ incarnate must needs be very compassionate 6. A Christ incarnate is and must needs be very compassionate This was one great reason why he took our Nature upon him and in that Nature was exercis'd with such sorrows and sufferings that he might the better know how to sympathize with his members in all their sorrows and sufferings Heb. 2.17 18. In all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people For in that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 We have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin He that hath felt what others undergo knows the better how to pity them sense and experience further compassion where persons are not made of flint none sympathize so much with those who labour under Gout Stone c. as those who have been afflicted with those pains themselves God told the people of Israel they knew the heart of a stranger seeing they themselves were strangers in the Land of Egypt Exod. 23.9 How then must the bowels of Christ work towards afflicted ones he himself having been afflicted just as they are besides the mercifulness and tenderness of his heart there is also his own former experience which is yet fresh in his memory of their miseries which doth much draw out his compassion to them Pray what are your afflictions let them be what they will Christ underwent the same are you poor so was he are you tempted so was he are you deserted so was he are you burdened under the weight of sin so was he though in a different way do you suffer by men so did he And if there be any infirmities which he did not lie under yet he knows how to pity you for though he did not feel those particular infirmities in kind such as sickness blindness c. yet he had some others which were equivalent to them and so by proportion he knows how to commiserate you so it comes in Heb. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity 'T is some alleviation to our grief in our troubles when we know we have some who sympathize with us under them O you that fear the Lord know in all your sorrows sufferings troubles whatsoever Christ in heaven hath a fellow-feeling and sympathy with you he suffers no more but he sympathizes still let this be an allay to your grief and a support to your faith There 's ease and relief from this under all troubles of mind 7. Lastly There 's something in this which may give ease and relief under all troubles of mind There 's such a fulness in this Truth for the comfort of Souls that there is scarce any inward trouble or discouragement which gracious persons here are exercised with wherein they may not find considerable relief and satisfaction for conscience from this Incarnation of the Son of God Christ's flesh is precious balm for a wounded Spirit as 't is meat indeed to feed the hungry Soul so 't is balm indeed to heal the wounded Soul 't is an universal catholick Cordial to revive and cheer under all faintings whatever Do I speak to any who are under spiritual darkness O that a Christ in Flesh might be thought of and improv'd by such To instance in the special fears complaints discouragements burdens of troubled Souls and to shew what there is in Christ as incarnate proper for their support and comfort under all would be a vast work I must therefore only hint a few things Are you tempted to entertain hard thoughts of God to question the mercifulness of his Nature his goodness c do you conceive of him in some hideous and frightful manner you greatly mistake God and think very much amiss of him First think of God in Christ and then of Christ in flesh and surely you 'l have other apprehensions A Christ sent in flesh represents God as benign good merciful gracious full of pity tender-hearted as designing nothing but good to repenting sinners did he thus send his own Son and is he not all this after he hath done such a thing can you imagine that he delights in the death of sinners or that he will not be gracious to all who fly to him Are you afraid because of the Justice and Wrath of God pray remember therefore Christ came in flesh that he might satisfie the one and pacifie the other these were the very things which he undertook to accomplish and what he undertook no question but he went through with Doth Sin lie heavy upon your Consciences mark the Text God sent his own Son in the likeness of sinful flesh for what end for sin to condemn sin in the flesh sin brought Christ from heaven and he would not return thither again 'till by a Sacrifice offered in his flesh he had fully expiated it Sin it self could not
stand before him as in our flesh dying and suffering for it if God will become Man the guilt of meer man shall not be so able to damn as the merit of God-man to save O thou true penitent be thy sins never so many never so great yet do not give way to despairing thoughts Bring out thy sins * Dr. Sibbs on 1 Tim. 3.16 p. 59. saith one weigh them to the utmost aggravation of them and set but this in the other scale God manifested in the flesh to take away sin now will all thine iniquities seem lighter than vanity yea be as nothing in comparison of that which is laid down as a propitiation for them And again saith he What temptation will not vanish as a cloud before the wind when we see God's Love in sending his Son and Christ's Love in taking our Nature upon him to reconcile us by the Sacrifice of his blood But some may object 't is a great while since Christ took flesh and in that flesh made satisfaction to God is not the efficacy and merit thereof impaired by that no not in the least Christ's merits are as fresh and have as great an efficacy now as they had at the first moment of his Incarnation and Passion may not that of the Apostle Heb. 2.16 have some reference to this where he speaks of Christ's taking flesh in the Present Tense as if 't was done but now for 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he taketh not on him the nature of Angels but he taketh on him the seed of Abraham I speak this for the comfort of Christians but not so as to give advantage to the Socinian who because the words run in this Tense would therefore have them to be no proof of Christ's Incarnation Do your many defects the imperfections in your Graces and Duties trouble you you have Christ's perfect Manhood his perfect Holiness and Obedience in that Nature to fly unto The Apostle Col. 2. sets down the Hypostatical Vnion Vers 9. In him dwelleth all the fulness of the Godhead bodily well suppose it doth so what 's this to Believers why it follows immediately V. 10. And ye are compleat in him Christ being such a Person so full and perfect a Mediator in him every believer is and must be compleat So that though the sense of imperfections in your selves must humble you yet it must not overwhelm you because in Christ you are perfect Are you afraid notwithstanding all the Calls Invitations Promises of the Gospel yet to close with Christ O do not give way to such fears If you come to him cast your selves upon him will he cast you off he hath assur'd you he will not Joh. 6.37 Him that cometh to me I will in no wise cast off Besides his word you have this to secure you he in his Person came from heaven to you and if you by Faith shall go to him do you think he will not give you kind reception I am sure and I will venture my Soul upon it that the gracious promises and encouragements of the Gospel to draw sinners to Christ shall all be made good for since he was pleas'd to take my flesh I have not the least reason to doubt but fully to be assur'd that he is real hearty in good earnest in all of them Many things of this nature might here be spoken unto but 't is full time to put an end to this subject ROM 8.3 4. And for sin condemned sin in the Flesh That the righteousness of the Law might be fulfilled in us CHAP. XIII Of Christ's being a Sacrifice and expiating Sin thereby A Fifth Head in the Words discussed viz. the End of God in sending his own c. or the Effect thereof How the Wisdom of God is secured by this End Of the placing of the Words for sin The whole a little descanted upon What the condemning of sin is opened more generally more particularly in three things The condemning of sin for sin opened a twofold interpretation given of it Of the Flesh in which sin is said to be condemned The Observation raised from the Words where 1. Of Christ's being a Sacrifice for Sin How he excels the Old Law-Sacrifices and of their reference to him Six things in those Sacrifices which are all to be found in Christ the true Sacrifice 'T is enquired 1. What a kind of Sacrifice he was proved that he was an expiatory Sacrifice Of the difference and distinction of the Jewish Sacrifices Four Heads insisted upon for the confirming of the main Truth As 1. that our sins were the meritorious Cause of Christ's Sufferings 2. that he did substitute himself in the Sinners stead where two Questions are briefly answered 1 Whether he underwent the same punishment that was due to the Sinner or only that which was equivalent thereunto 2 Whether he took the guilt of sin upon himself or only submitted to the punishment thereof 3. that he was killed and slain and his blood shed in correspondency with the Levitical expiatory Sacrifices 4. this is prov'd from the Ends and Effects of his Death viz. Atonement and Expiation both of which are opened Of the concurrence of the Heathens in their notions about Sacrifices 'T is enquir'd 2. When and where Christ was an expiatory Sacrifice 't is answered when he dy'd upon the Cross 2. Of the Effect of his Sacrifice the condemning of Sin Parallel expressions cited Of the nature of the expiation of Sin Of the extent of it with respect to the Subject and Object Whether were all Sins expiated by the Law-Sacrifices Use 1. I infer from the premises 1. The verity of Christ's Satisfaction 2. The true Nature and principal Ends of his Death 3. The vanity and falshood of all humane satisfactions 4. The true notion of the Lord's Supper 5. The happiness of Believers under the Gospel above theirs who liv'd under the Law 6. The excellency of Christ's Priesthood and Sacrifice 7. The Evil of Sin 8. The severity of God's Justice Use 2. Several Dutys urged from hence as Holiness the Love of Christ c. Use 3. This improved several ways for the Comfort of Believers A Fifth Head viz. the End of God in sending his Son c. or the Effects thereof IN the preceding Words God sending his own Son in the likeness of sinful Flesh Four things have been observed and opened in these now read a Fifth Head offers it self to our consideration and that is the Effect of Christ's mission incarnation and of what followed thereupon or God's End in all this Did he pitch upon so admirable a Way and Method surely some high and glorious Effect must be produced thereby and so there was for thereby sin was condemned and surely too therein the Wise God must propound to himself some great and very considerable End to be accomplished and so he did for he aim'd at nothing lower than that the righteousness of the Law might be fulfilled in Believers In the Words then
was so set upon it that in order thereunto he will on purpose send his own Son in the likeness of sinful flesh yea in that flesh to offer up himself as a Sacrifice and so to bring about sins condemnation The Explication of the Words But to come to the close handling of the Words They being somewhat obscure my first work must be to open them that I may the better make way for the main Observation which they resolve themselves into There are three things in them to be explain'd 1. The condemning of Sin 2. The condemning of Sin for sin 3. The condemning of Sin in the Flesh What is meant by the condemning of Sin epened more generally 1. What doth the Apostle mean by the condemning of sin and for sin condemned sin c The word in its usual acceptation is apply'd to Persons rather than to Things yet in such a sense 't is properly enough applicable to them also viz. as it signifies the disallowing disapproving sentencing or judging of them to be so and so evil according to which signification sin may as truly be said to be condemn'd as the sinner himself in any other notion But this will not reach the full scope and emphasis of the Word in this place for unquestionably there 's a great deal more intended in God's condemning sin than barely his sentencing or judging it to be a very evil thing though Christ had never come in flesh nor suffered in Flesh yet God would thus have condemned Sin its condemnation is here brought in as a singular effect of the Grace of God to Sinners but according to this stating of it it would only be an effect of his Holiness not at all of his Grace he may thus judge of Sin and yet the Sinner perish by it 'T is very true that God in the Death of his Son did in this respect signally condemn Sin O in that he made it to appear what thoughts he had of Sin what an evil thing he judg'd it to be how he was set against it c. but yet this is not the only thing no nor the main thing held forth in this expression of God's condemning Sin Well! for the right understanding of that I conceive we must borrow our light from Condemnation amongst Men for though sin be not a person yet its being condemned will best be known by what is proper to condemned persons Amongst us malefactors are seiz'd upon brought to tryal arraign'd prov'd guilty sentene'd to die if their Offence be capital then the Sentence is executed upon them to cut them off that they may do no more mischief and this is their being condemn'd just so so far as the nature of the thing would admit of virtually and analogically all this was done by God in Christ's Death against Sin It had been an heinous malefactor guilty of high and notorious crimes had done inexpressible mischiefs for all which God will arraign judge sentence cut it off that it also may do no more mischief to his people and this is its condemnation Divers Expositors in their opening of the Words conceive of Sin here as a Person and accordingly they open its being condemn'd by this allusive and analogical notion whatever is commonly done amongst Men in their judicial processes against great Offenders all that in effect was done by God through Christ's death against sin and so he condemn'd it More particularly in three things In the abolitiof its power But not to take up with Generals this may be more particularly open'd in three things 1. God by Christ condemn'd Sin as he abolished its power Sin 's condemnation is its * Secundum Phrasin Hebraicam positum est damnavit pro abolevit extinxit sustulit Deus Perer. abolition wherein doth that lie why partly in the taking away of its power in the divesting it of that Rule and Command which it had over Sinners for a long time thus God condemn'd or abolished sin he put an end to its reign and dominion pull'd it off from the throne turn'd it out of Office and authority yea adjudged it to die for all the Evils of which it had been guilty Thus 't is with condemned men upon the passing of the condemnatory Sentence upon them they are ipso facto dispossess'd of all their power and authority and further than this too they must suffer the penalty of death for what they have done so answerably it was with Sin in God's dealings with it It had acted the Tyrants part in and over the world a great while had domineer'd and lorded it over its poor Subjects at a strange rate did with men what it pleas'd O but in the Flesh of Christ God condemn'd it that is he broke it in its power brought it down to some purpose stripp'd it of that absolute illimited dominion which it had before Christ's cross was the ruine of sins throne And not only so but there 's a sentence of death too pass'd upon it it shall not only lose its power but its life also God will have it kill'd slain put to death in all who have an interest in Christ's Merits he would not suffer such a malefactor to live hee 'l rid the world of it This condemnatory sentence was pass'd upon it long ago which though it be but gradually and in part executed whilst the Saints are here below yet when they shall once ascend to God then it shall be fully executed insomuch that then sin shall quite be taken out of the way and shall not have so much as a being in them in the glorify'd state Thus many * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Damnavit peccatum i.e. dominio suo mulctavit ne regnaret in carne Staplet Ut ejus dominium robur auferret Tolet. Damnavit interfecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est interficere sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro morte quia damnati interfici solent Interfecit vero i.e. interficiendi vires nobis praestitit Interficere est efficientiam adimere Grot. See Melanch Bucer P. Mart. De dieu Deodat Interpreters do open the condemning of sin and †Who renders it by exauctoravit extinxit abolevit c. De Servat part 2. cap. 23. Socinus likes this interpretation so well that he contends for it but fiercely opposes those which follow In the abolition of Sins guilt 2. Sins Condemnation lies in the abolition or expiation of its guilt It here properly notes the taking away of that which was the hurtful destructive mischievous part of Sin Condemned men can do no hurt let them be never so hurtful before yet when once the sentence of Condemnation is pass'd upon them they can be so no longer Sin had been a very huriful thing and would have been so still to precious Souls but God in the flesh of his Son as suffering and satisfying put a stop to it took it out of the way condemn'd it that is disabled it from doing the
as the One is to be filled up so is the Other also The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying of or for accordingly 't is rendred both wayes Some reading it of Sin as the Old Version Anselme the Greek Interpreters generally c. they making the Words to run thus Of Sin God condemned Sin Parallel to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere so rendred as Joh. 8.46 Which of you convinceth me of sin Joh. 16.8 9. He will convince the world of sin c. Of sin because they believe not on me in all 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just as it is in the Text They who follow this Reading make the sense of the Words to be this God sending his own Son in the likeness of sinful flesh in that flesh of his Son as suffering and dying he condemned sin of sin in as much as by that strange and wonderfull course he made it to appear to the world that sin was full of sin highly guilty and criminal * Rom. 7.13 exceeding sinful as the Apostle speaks upon another account Now though I shall not follow this Exposition yet it containing nothing in at but what is true for the matter of it and it being given by some Authors of great repute I will so far insist upon it as to give a double illustration of it 1. As 't is applicable to Sin in the general Take the whole body of Sin or Sin in its utmost extent 't was all condemn'd of sin in Christ's flesh as first assum'd and then crucify'd how why by that it was prov'd and judg'd to be a thing out of measure evil and faulty thereby God let the world see what sin is what an excess of poyson and malignity there is in its nature Did he send his own Son to be incarnate yea to appear in the likeness of sinful Flesh so to be abased suffer and die and was Sin the meritorious Cause of all this was all this done and suffered for the making of satisfaction for the mischiefs and injuries which Sin had been guilty of O what a condemnation was here of Sin Never was there such a demonstration of Sins Evil what an heinous and capital Offender it is as in Christ's being made Man and dying upon the Cross the strangeness of the remedy shows the malignity of the disease the high terms of satisfaction the greatness of the crime God's severity laid upon the Flesh of his own Son in such unparallell'd sufferings made it apparent to the world that sin is a quite other thing than what men generally take it to be had it not been evil desperately evil God had never dealt with Christ as he did therefore in his flesh sin was condemned of sin 2. This may more particularly be apply'd to that sin of killing and murdering the Lord Jesus God did not only condemn sin of sin in the gross but in special that sin which was committed against and upon the Flesh of Christ in the crucifixion of him here 't was the Sin of Sin here Sin was sinful indeed That it should so boldly so injuriously so wickedly fasten upon a Person so near and dear to God so inoffensive and innocent so holy and gracious what an aggregation of Sins and what an aggravation of Sins guilt was there in this Sin never was more sin than in this act here 't was in its highest stature and fullest dimensions this was its master-piece the vilest thing that ever it did all its other crimes were but dwarfish things in comparison of this gigantick and over-grown crime Well! according to its acting and carriage herein so God judg'd it to be very guilty and sinful and accordingly pass'd Sentence upon it And as to those that had an hand in this horrid fact whether Satan to whom some (a) Damnavit peccatum i. e. Satanam de peccato quòd nempe Christum innocentem in Cruce interfeciset Ambros So also Hilarius in Psal 67. apply the Words or the Jews O 't was in all sin full of sin their offence was superlatively great in doing what they did to the flesh of God's own Son Sin in this act did rise exceeding high Now the (b) Vide Chrysost in loc very largely insisting upon this Greek Expositors are very large upon this notion of sin God condemned sin c. that is say they God judged the sin of the Jews according to what it was in its own nature to be very (c) c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum great it or rather they were guilty of a most unparallell'd offence (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. high injustice prodigious cruelty inexpressible ingratitude strange impudency upon their crucifying of the Holy Jesus the Lord of Glory And in the pursuance of this Explication these Expositors bring in Sin as a Person as a person arraign'd by God for this particular crime after tryal and process sentenc'd to be highly guilty and accordingly to be dealt with And they also insist upon God's way and method in his dealing with Sin which was not in the way of Power but of Justice he did not down-right subdue it by plain force but he condemn'd it after the hearing of that plea it could make for it self as also upon God's order (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost first he condemn'd it and then he punish'd it This Interpretation some (f) Haec Chrysostomi Expositio convenientissima inter omnes accommodatissima videtur Tolet. Haec Graecorum Expositio ita placet ut eam caeteris anteponâ—ndam cum Toleto censeam Estius Vid. Alap Catharin c. latter Writers do fall in with and much applaud Bneer himself at first was taken with it but aftâ—wards he altered his thoughts (g) Haec Expositio nihil aliud est quam subtilis argutia Beza Beza passes a severe censure upon it The truth is the Apostle in the Words seems to look at another thing this was not the condemnation of Sin which he had mainly in his eye viz. the heightening or aggravating or proving of its guilt and then passing sentence upon it according to that no but there was another condemnation which he drove at viz. the abolition and expiation of its guilt God so condemned sin as that it might never condemn the Sinner that 's the Apostles proper and principal scope as I humbly conceive (h) In loco prius citato Austine though he reades it too de peccato condemnavit c. yet he opens it in a different sense he making this of sin to be as much as by sin and so he thus glosses upon it By the sin of the Jews in their putting of Christ to death God abolished and took out of the way all the sin of all the Elect he so over-ruled the matter that even by sin sin was destroy'd by the greatest sin that ever was committed sin it self was condemned had not the blood of Christ been spilt though that in
it self was a most wicked act there had been to believers no remission no expiation as Death was destroy'd by Death so Sin by Sin it condemned Christ but by so doing it was condemn'd it self So much for the first reading of the Words 2. Secondly the Preposition is rendred by For and that rendring of it our Translators according to other * Propter peccatum V. Syr. Propter ipsoâ—n peccatum Tremell Versions and the general current of Interpreters follow and for sin condemned sin c. If we take it so the Words then may carry a threefold sense in them 1. That Sin was the procuring meritorious Cause of all that which God the Father did in a way of severity upon and against Christ He condemned sin in Christ's Flesh fell very severely upon him testify'd great anger and displeasure against him inflicted sharp and dreadful punishments upon him why did such a Father so deal with such a Son what might be the cause that a person so innocent should suffer as he did why 't was Sin not his but ours which brought all this upon him 〈◊〉 had it not been for that God had never sent his Son in Flesh into the world and then have punished him in that Flesh as he did Christ might thank Sin for all his sufferings and lay all the Evils which he sustain'd in Soul and Body at its doors that set his Father against him that laid the foundation of all his sorrows that brew'd that bitter cup which he was to drink that was the meritorious cause of all the miseries that ever befel him 't was for sin that God so condemned sin in his Flesh The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used in this sense so Joh. 10.33 For a good work we stone thee not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for blasphemy and because that thou being a man makest thy self equal with God 1 Pet. 3.18 For Christ also hath once suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sins c. which is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 1.4 Heb. 10.12 2. The for sin may be taken finally Wherefore did God thus condemn sin in his Son's Flesh wherefore was it with Christ as it was O 't was for sin namely that he might take it away acquit the Sinner from its guilt make satisfaction for it over-rule it in all its plea's and power quite destroy it God would deal with Sin in the person of his own Son he having submitted to take the guilt of it upon himself that thereby he might give a through dispatch to it and throughly rid believers of its hurtfulness 1 Joh. 3.5 And ye know that he was manifected to take away our sins and in him is no sin Vers 8. For this purpose the Son of God was manifested that he might destroy the works of the Devil In this final notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Matth. 26.28.1 Cor. 15.3 3. It may be understood Materially with respect to Christ's being a Sacrifice for Sin For Sin God condemned Sin how why as Christ submitting to be a Sin-offering was and did that by which this effect was produc'd According to this Interpretation we must reade the words as is noted in the margent thus * Phrasi Hobraeâ peccatum vocat Sacrificium pro peccato Franz Schola Sacrif disp 7. th 56. By a Sacrifice for sin God condemned sin whatever there is 〈◊〉 this condemning of sin and there is abundance in it 't was all brought about by that Sin-offering or Sacrifice which Christ in his flesh offered up to God 't was cut off expiated disabled as to its destructive and damning nature c. all this was effected by Christ's being a Sacrifice So that the words are Elliptical there being in them something cut off and left out which must be supply'd by the inserting or adding of by a Sacrifice or some other such word Which Ellipsis is very usual and common in Holy Writ especially when 't is treating of Sacrifices Levit. 10.17 Wherefore have ye not eaten the Sin-offering so we reade it but in the Hebrew 'tis only the Sin in the holy place c. 't would be tedious to cite the very many places of this nature which do occur in * Levit. 4.3.29.33 5.6 7.9.11 9.22 12.6 8. 14.13 16.16 that Book Ifa 53.10 When thou shalt make his Soul sin we fill it up by an offering for sin Hos 4.8 They eat up the Sin of my people that is the Sacrifices which were to be offer'd up for the people Ezek. 45.19 The Priest shall take of the blood of the Sin we reade it of the Sin-offering * Sicut hostias quae pro peccato offerebant in Lege peccati nomine vocabant cum ipsae delicta nescirent sic Christi caro quae pro peccati nostris oblata est peccati nomen accepit Hieron See Grotius de Sat. Christi c. 1. p. 16. Nothing more usual in the Old Testament than to make the words Chattaath and Ascham to be expressive both of Sin and of the Sacrifice too by which that Sin was to be expiated answerably to which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 us'd in the New 2 Cor. 5.21 He that knew no sin was made sin c. that is a Sacrifice for sin An Ellipsis like to this in the Text you have Heb. 10.6 In burnt Offerings and for Sin thou hadst no pleasure where Sacrifices is left out but must be put in so here in the words which I am upon This now is that Interpretation which is most * Per hostiam carnis suae quam obtulit pro peccante damnavit peccatum in carne suâ Orig. Hostiâ pro peccato damnavit peccatum in Carne Melanch Per hostiam pro peccato Christum Deus abolevit peccatum in hominibus Vatabl. Sed quid fi mittens filium c. vult dicere quidem hostiam pro peccato five ut esset hostia pro peccato Drus Ego adduci nequeo ut nomen Peccati alio sensu hic positum esse existimem quam pro expiatrice victima quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Hebraeis ficuti Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocunt Sacrificium cui maledictio injungitur Calv. For Sin that he might be a Sacrifice for Sin Dr. Ham. To be a propitiatory Sacrifice for Sin Deod To the same purpose P. Martyr Heming Piscat Vorst Lud. de Dieu c. whom I need not cite yet Beza will not admit of this exposition Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullâ ratione potest hanc interpretationem admittere neque nunc Apostolus agit de Christi morte nostrorum peccatorum expiatione sed de Christi incarnatione naturae nostrae corruptione per eam sublata Beza generally pitch'd upon which seems best to correspond with other parallel Texts and with the Matter and Scope of this which we have in hand and therefore that only I shall iusist upon and indded the two former
Senses are included in this and do most naturally incorporate with it as you will perceive in the following discourse What is meant by in the flesh 3. There is a Third thing to be opened which in a very few words shall be dispatch'd 't is said here For Sin God condemned Sin in the Flesh now this being indefinitely propounded it may be ask'd of what or of whose Flesh doth the Apostle speak I answer of the Flesh of Christ God sent him in the likeness of sinful Flesh and in that very flesh sin was condemn'd I know * Augustinus exponit de nostra Carne in quâ peccatum tyrannidem possidet extra Christum Muscal Sed melius est ur dicamus debilitavit fomitem peccati in carne nostrâ Aquin Some interpre it of our flesh but the most apply it to Christ's Flesh there is in dafferent respecis a truth in both for in our flesh sin is condemn'd as to the effect and benefit thereof but in Christ's Flesh it was condemn'd meritoriously and causally The Syriack therefore to make this the more express turns it and for sin condemned sin in his Flesh Sin shall be punished and expiated in that Nature wherein it had been committed Man in the flesh had committed sin and God in the flesh of him who was Man will condemn Sin ut caro humana quae peccaverat eadem pro peccato lueret Our Saviours being †Sacerdos noster à nobis accepit quod pro nobis offerret accepit enim a nobis carnem in ipsa Carne victima factus est August in Psal 129. a Sacrifice pointed to his Flesh 't was the Humane Nature wherein he offered up himself and therefore in that God is said to condemn sin And as Sin shall be expiated in that Nature wherein it had been committed so Satan too shall be bafled in that Nature over which he had been victiorious Christ will beat him upon his own ground he had overcome Man and Man shall overcome him O the Wisdom Mercy Power of God! but these things were under the former Head much enlarg'd upon I will only further take notice of two things 1. This condemning of sin is here brought in as God's act God sent his own Son c. and for sin condemned c. But is not this applicable to Christ also yes if you consider him as * Quamvis de Christo ut est Filius Dei posset verè dici eum expiare authoritativè judicialitèr quatenus ipse cum Patre potestatem habet remittendi peccata quia tamen hic consideratur non ut Deus sed ut Mediator ut Sacerdos victima non potest aliter expiatio fieri quam per poenae lationem succedaneam vicariam mortem explicari Turret de Sat. Christi pars 6. p. 204. God and as the eternal Son of God so 't was and is his act as well as the Fathers to abolish acquit and absolve from Sins guilt in an authoritative way but in the Clause which I am opening Christ is not spoken of in that notion as he was God only as he was Man and as a victime and Sacrifice for sin and so he acquits from Sin not authoritatively but as the Way and Means which God made use of for the bringing about of this mercy for Sinners 2. The Flesh of Christ here is not to be considered simply absolutely but under this restriction or special consideration * Hoc factum est per carnem i. e. per mortem quam in carne juxta humanam Naturam passus est Zwingl In Carne i. e. per Carnem Filii sui suspensam mortificatam in Cruce Estius as dying and thereby satisfying divine Justice I would take in his whole humiliation but this being the highest degree thereof therefore eminently by it sin was condemned O when this Flesh of Christ hung upon the Cross then sin received its condemnatory Sentence its mortal wound then when Christ was condemn'd Sin in another sense was condemn'd also This I say was brought about in his flesh as suffering the penalty of Death so the Apostle puts it in Col. 1.22 In the body of his flesh through death I 'le add nothing farther upon this The Observation raised The Words being thus explain'd 't is high time that I come to that Doctrinal Truth which they mainly hold forth that 's this The Lord Jesus submitting to be a Sacrifice for sin and offering up himself as such to God he did thereby take away abolish explate all sin in all its guilt so as that it shall never be charged upon Believers to their eternal ruine In the language of the Text 't is in short For Sin Sin was condemned You heard but now in the opening of the condemning of Sin that that admits of more senses than that one which I now instance in in the Observation yet however this being most agreeable to the nature of a Sacrifice in reference to which Christ is here set forth I therefore only mention it In the handling of this Point which carries me again into the very midst of the Socinians Camp where I should not choose to be but I must follow the Word whithersoever it leads me there are two things to be spoken to 1. To Christ's being a Sacrifice for Sin 2. To the blessed Effect of that blessed Sacrifice viz. the condemnation or expiation of Sin Of Christ's being à Sacrifies for Sin I begin with the first Christ was a Sacrifice for sin Which though in the General none deny yet when we come to particulars about it as namely the true notion of his being so the efficacy ends effects of his Sacrifice the time when and the place where it was offered with several other things which are incident about it there many differences do arise Certainly there are none who believe the Scriptures but in some sense or other they must grant Christ to be a Sacrifice because they are so plain and express about it Isa 53.10 When thou shalt make his Soul an Offering for Sin 1 Cor. 5.7 For even Christ our Passeover is sacrificed for us 2 Cor. 5.21 He that knew no sin was made sin a Sacrifice for Sin c. Eph. 5.2 Walk in love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour where the Apostle seems to allude 1. to the * Cloppenh Schola Sacrif p. 3. Franzius Disp 13. thes 2 3. Mincah and Zebach amongst the Jews the Former of which did refer to their oblations of the Fruits of the Earth set forth here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latter to the Sacrificing and offering of living Creatures set forth here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He alludes to the pleasinguess and gratefulness of the primitive Sà crifices to God Gen. 8.21 And the Lord smelled a sweet savour c. Noah's Sacrifices spoken of Vers 20. were highly
which some understand that of David Psal 51.16 Thou desirest not Sacrifice else would I give it c. so the Adulterer Levit. 20.10 the Idolater and so in several other cases Here now was a limitation set by God himself and therefore here could be no expiation in the external and ordinary way indeed upon repentance there might be the doing away of the moral guilt which made the offender lyable to God and to eternal death but as to political guilt which made the offender lyable to temporal death that if publick and known could not by Sacrifices be taken off when therefore you hear so much spoken of the virtue and efficacy of the old Sacrifices as expiatory you must alwayes understand it according to this stating of it 3. Those Sacrifices may be considered absolutely or relatively Absolutely and in themselves and so their expiation reached only to some sins and to the removal of some guilt viz. that which was ritual and ceremonial Relatively with respect to Christ who was typified by them and so by virtue of his great Sacrifice to come which they prefigur'd to persons duly qualified their expiation was general of all sins and of all guilt I mean of all moral guilt before God though not of all political guilt before Men But though there be this difficuly as to the type as to the antitype there 's none by Christ's offering up of himself to be sure all sins are expiated even the greatest are wash'd away by his blood none can stand before his infinite merit and satisfaction former Sacrifices were weak but Christ the grand Sacrifice he is strong * Heb. 7.25 able to save to the utmost all that come to God through him He is not only a Sin-offering to remove the guilt of lesser sins but a Trespass-offering to remove the guilt of the greatest sins therefore as he is set forth by the former in the Text so by the latter in Isa 53.10 Where final impenitency and unbelief do not hinder the death of Christ is sufficient to acquit from all guilt by it all who perform the Gospel-conditions have a full and universal discharge Application I have now gone through the several things necessary to be spoken unto for the explaining and confirming of the Point the Vse follows Vse 1. Of Information Was Christ a Sacrifice for sin and did he thereby condemn sin I shall from hence infer something 1. by way of Information 2. of Exhortation 3. of Consolation 1. Of the truth of Christ's Satisfaction First for Information and so this great Truth may be useful in the informing of our judgements in sundry particulars As 1. We learn from it the truth of Christ's satisfaction Here amongst many others is a very considerable Argument to prove that Christ did really satisfie Gods Justice for Mans sin which therefore all who write upon and for the verity of his Satisfaction do in special insist upon with great evidence and advantage to the Cause which they defend And indeed it carry's such light and conviction in it as that the grand Opposer of this Satisfaction was more troubled to get off from it than from any other Argument whatsoever for when he came to answer COVETVS arguing for it from the legal Sacrifices as prefiguring Christ he was forc'd to say c * Socin de Servat p. 2. c. 9. in quo major vis esse videtur in which head of Testimonies there seems to be greater strength than in any of the former And the annual great Expiation being urg'd as to that he saith ‖ Ibid. c. 12. difficilis sanè nodus solvendus restat one hard knot remains to be untyed 't was an hard knot indeed which he might endeavour to loose but could not The word Satisfaction 't is very true we have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressly * De Servat p. 3. c. 6. Ego quidem etiamsi non semel sed saepe id in sacris monumentis Scriptum extaret non idcirco tamen ita rem prorsus se habere crederem ut vos opinamini in so many letters and syllables in the whole Bible but the thing we have yea as to that the Scripture is so copious and full that 't is not in any one other thing more copious and full But suppose we had there the Word as well as the Thing what would that signifie to those with whom I have now to do when SOCINVS is so bold as to say For my part although I should find that meaning Christ's Satisfaction asserted in Scripture not once but often yet I should not therefore believe the thing to be as Dissenters do hold wherein he comes but little short of what his friend SMALCIUS dared to speak concerning the Incarnation of the Son of God of which you had an account before 'T is not for me here to launch out into that vast Controversie of Christ's satisfaction in the opening stating proving defending of which so many Volumes have been written I must confine my self to that one thing which lies before me And there 's enough in it to stablish you in the belief of what we contend for for was Christ truly and properly a Sacrifice for sin were our sins the meritorious cause of his sufferings did he put himself into the Sinners stead taking his guilt upon him and undergoing that punishment which he should have undergone did he die shed his blood that he might thereby atone God and expiate sin all of which have been proved out of the unerring Word and doth not all this amount to a demonstration of the truth of Christ's satisfying the Justice of God for Sin do we mean any thing by his Satisfaction but these things and are not they clear enough from Scripture-light The truth is all the other Arguments brought for the proof of Christ's Satisfaction I say all of them do either run into or fall under this one of his being a Sacrifice for sin If God would pardon sin be appeased towards the Creature c. absolutely and without the intervention of any Satisfaction why did he appoint Sacrifices under the Law why must so many Creatures die why must so much blood be spilt quorsum perditio haec he whose * Psal 145.9 tender mercies are over all his works who hath pity and goodness for all that he hath made would he unnecessarily or meerly to shew his absolute dominion have ordered so many Creatures to be killed slaughtered destroyed from day to day why did he so peremptorily stand upon this that †Heb. 9.22 without shedding of blood there should be no remission But I go higher if God had not required satisfaction why must * Si non fuisset peccatum non necesse fuerat Filium Dei agnum fieri necâ—opus fuerat â—um in carne positum jugulari sed mansisset hoc quod erat in principio Deus Verbum Verum quoniam introiit pecatum in mundum peccati autem
its cursed nature but yet that comes infinitely short of that representation thereof which we have in a dying crucify'd sacrific'd Christ the death of all those Sacrifices was nothing to the death of this one Sacrifice whereby Sin eminently appears in its own colours What a sad thing is it that men generally make so little a thing of it as though there was not much evil either in it or by it but in so doing how do their thoughts differ from God's thoughts for surely if he had not judg'd it to be very heinous he had never carried it towards his Son as he did I would desire Sinners to take their prospect of it through this medium of Christ's being a Sacrifice for it if any thing in the world will bring them to the sight of its malignity this will do it It pleases God to look upon believers through a dying Christ and so he loves them but could we but look upon Sin a thing never to be lov'd through a dying Christ how should we hate it Of the severity of God's Justice 8. Eightly this demonstrates also the severity impartiality terribleness of God's Justice By Christ's death and Sacrifice we have not only a declaration of the Justice of God in it-self in that he would not remit sin without blood for satisfaction Rom. 3.25 but a declaration also of the adjuncts and properties of his Justice viz. that 't is very severe impartial and terrible He was inflexibly set upon the punishment of sin such was his hatred of it and his respect to the honour of his Law that Sin shall not by any means escape his punishing hand and every punishment too shall not suffice but if shall be such as may fully answer the heinousness of the offence I and if his own Son shall interpose in the Sinners stead and take his guilt upon him and become his Surety even he be he never so dear to God must undergo the utmost punishment that ever he was capable of both for matter and degree God will fall upon him and * Rom. 8.32 not spare him no not in the least O how severe and impartial is his Justice Never was there such an instance or demonstration of these as in the sufferings of the Lord Jesus For pray consider what it was that he suffered besides all the sufferings of his Life at last he suffered death and that not a common or ordinary death but the very worst of deaths a death that had all ingredients into it to make it bitter wherein was all that bitterness which either the wrath of man or which was much worfe of God himself could sqeeze into it And though Christ foreseeing what this death was pray'd again and again that he might be * Joh. 12.27 saved from it that this †Mat. 26.39 42 44. cup might pass from him yet his Father was inexorable and would not hear him but die he must and so die too surely here was divine Justice under the highest severity and impartiality yet without the least mixture of injustice And when the thoughts and sense of this were upon Christ they made his ‖ Mat. 26.38 Soul exceeding sorrowful cast him into most bitter agonies insomuch that * Luk. 22.44 he sweat as it were great drops of blood falling to the ground how dreadful and terrible is punitive Justice what a * Heb. 10.31 fearful thing is it to fall into the hands of the living God! this we see and know in our Saviours case O that we may never know and feel it in our own experience I might further infer from the premises 9. the unsearchable Wisdom of God 10. also his unconceiveable Love and Grave 11. the preciousness of Souls 12. the costliness of Salvation 13. the great dignity of Christ's person from which his Sacrifice deriv'd all its virâ—ue efficacy but I must not speak to all that this vast Subject would lead me to So much for the Inferences drawn from the main Point 2. The next Vse shall be Exhortation Vse 2. Of Exhortation in which I would press some of those Duties which do best suit with the Truth before us hitherto I have chiefly been upon the informing of the judgment I now come to matters of practice Christ as a Sacrifice to be much studied and meditated upon 1. And first as Christ's Sonship and Incarnation of which before so his being a Sacrifice and thereby condemning sin should be very much the object of your study and meditation This you are to study that you may know more of it to meditate upon that you may draw out and improve what you already know about it for so I would at present distinguish betwixt these two supposing the one to be like the filling of the vessel the other like the drawing out of that vessel As to the first I would be earnest with you to be much in studying a sacrific'd crucify'd Christ if the knowledge of him as taking flesh is to be laboured after as you have heard it is surely the knowledge of him as dying in flesh and as condemning sin in his flesh is also to be laboured after In this Sacrifice of Christ you have the very mirror of the Grace of God the master-piece and highest elevation of his Love the glorious product of his infinite Wisdom the great basis and foundation of mans happiness should it not therefore with the greatest diligence be look'd into Our excellent Apostle determin'd to know nothing save Jesus Christ and him crucified 1 Cor. 2.2 the preaching of this was the great matter of his Ministry 1 Cor. 1.23 We preach Christ crucified and he makes the Gospel in its revelation mainly to point to this which therefore he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of the Cross 1 Cor. 1.18 it being so how should the consideration hereof heighten our endeavours after a full and distinct knowledge of it God's own Son to be offered up as a Sacrifice for the sin of man O admirable and wonderful dispensation what a mystery is this how should all be prying into it Here we have Christ at his worst now the knowledge of him as at the worst is the best knowledge for Christians for they having their best by his worst the knowledge of him under that notion must needs be the best knowledge for them If Christ as a Sacrifice in the full import thereof was but better understood by Sinners O what benefit and advantage would thereby accrue to them how steddily would they believe how ardently would they love how patiently would they suffer how thankfully would they adore how chearfully would they walk should not these be prevailing inducements to such to labour after a fuller knowledge of him as so considered But in the enforcing of this duty let me not be mistaken 't is not a notional historical knowledge only of Christ as sacrific'd that I would have you to pursue after but I would state it
as practical as operative and powerful this this is that knowledge which is to be desired When Paul had spoken so high of the knowledge of Christ * Phil. 3.8 Yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord see how he opens that knowledge of him which he look'd upon as so excellent Vers 10. That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death 'T is a poor thing to have light about this in the head if that light be not attended with power and efficacy upon the heart and life the clearest notions concerning Christ's death without suitable impressions within and that which in the Sinner himself may bear some analogie and conformity thereunto do not profit O therefore so study a crucified Saviour as to be * Gal. 2.20 crucified with him †Rom. 6.8 dead with him so as to feel the energie of his death in the heavenliness of your affections and holiness of your conversations this is the knowledge which we should study and pray for and aspire after For the Second Christ as a Sacrifice is also much to be meditated upon O how frequent how serious and fixed should our thoughts be upon this how should we be often reviving this upon our minds never suffering it to decay or wither in our memories This is so great and necessary a duty that we have an Ordinance instituted by Christ on purpose and for this very end often to inminde us of his dying as our Sacrifice and to keep it fresh upon our memories for ever * 1 Cor. 11.24 26. Do this in remembrance of me As oft as ye eat this bread and drink this cup ye do shew the Lord's death till he come But 't is not enough to think of this just before or at the Sacrament but we should live in daily frequent meditation upon it I say we should do so but alas 't is to be feared we do not so O how little is a dying crucified Christ thought of the dying Friend or Relation is remembred but the dying Saviour is forgotten this proclaims to the world that we have but a low sense of his great love that we see but little in his oblation for surely if we did we should think oftner of it and after another manner than now we do Christians pray be sensible of former neglects and let it be better for the future let not a day pass over you wherein some time shall not be spent in remembring and considering what Christ your Sacrifice upon the Cross suffered for you Upon this also you would reap great advantages for certainly was Christ's death but duly thought of and improved Oh 't would highly imbitter sin effectually wean from the world and the sensual delights thereof mightily encourage and strengthen Hope and Faith strongly engage the Soul to Obedience c. therefore pray be persuaded to think less of other things and more of this And do not barely think of it but think what there 's in it yea labour to go to the very bottom of it and by serious meditation to press out all that juyce and sweetness which is in it the believer should be alwayes sitting upon this flower and sucking comfort from it What 's the full breast to the child that doth not draw it Christ as a Sacrifice for sin is a full breast but yet if Sinners by Faith Prayer and Meditation do not draw from this breast they will be little the better for it He was indeed but once offered but that one oblation is often to be remembred and continually to be improved with respect both to Duty and Comfort how that is to be done the following particulars will shew The Heart in the sense of this to be broken for sin and from sin 2. This should have a very powerful influence upon you to break your hearts for sin and from sin First for sin was Christ indeed made a Sacrifice as such was his body broken and his precious blood poured forth did he undergo such sufferings in his life and then compleat all in his dying on the Cross and all for sin how can this be thought of with any seriousness and the heart not be kindly and thoroughly broken what will cause the hard heart to melt and thaw into godly sorrow for sin if the consideration of Christ's Sacrifice and death will not do it Oh me thinks his blood as shed for Sinners should soften the most Adamantine heart that is Did we but consider our Saviours passion in the matter and quality of it in its bitter ingredients and heightning circumstances and then also consider that our sins were the meritorious cause of it that they brought him to the Cross and laid the foundation of all his sorrows did we I say but consider this certainly we should be more deeply afflicted for Sin than now we are What that I should be accessary to the death of the Son of God that I should bring the nails and spears which should pierce him that I should be the occasion of all his sufferings in Soul and Body what a cutting heart-breaking consideration is this Zech. 12. 10. they shall look upon me whom they have pierced what follows and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first-born the true penitent cannot look upon a crucified Saviour especially when he considers what he hath done to further his Saviours crucifixion without the highest degree of holy grief But especially this heart-brokenness should be in us when we are at the Sacrament where we have such a sensible and lively representation of Christ's Death and Sacrifice Oh shall we there see his broken body and yet our hearts be unbroken shall we view him there shedding his blood and we shed no penitential tears shall we there behold what he endured and felt for Sin and we yet have no pain no contrition for it how unsuitable is such a frame to such an object under such a representation What was the temper think you of the Women who were * Mat. 27.55 spectators of Christ when he was hanging upon the Cross unquestionably they were filled with inexpressible sorrow why Sirs when you are at the Lord's Table in a spiritual way you see him also as dying upon the Cross he is there before your eyes evidently set forth and crucified among you Gal. 3.1 Oh how should your * Lam. 3.51 eye affect your heart even to fill you with Evangelical sorrow Three things in the Text to set men against Sin But this is not enough therefore 2. there must be brokenness from sin as well as for sin surely after such a thing as Christ's death Sin must be lov'd and liv'd no more the heart must eternally be broken off from it
shall it be condemn'd and you too shall Christ suffer the penalty due to it and you too O no! as God was just to punish it once so he is gracious and just too not to punish it twice What this condemning of sin is you have heard if you follow the word the comfort lies thus a condemnatory Sentence is by God upon Christ's account pass'd upon it he hath adjudg'd it to die for all the mischiefes done by it both against himself and against you too this cursed Tyrant this heinous Malefactor is under a sentence to be cut off that it may no longer either dishonour God or hurt you and should not you rejoyce in this who fears a condemn'd person what do the accusations of a condemn'd man signifie sin is a condemned thing fear it not If you leave the Word and come to the main import of it then the comfort lies thus the guilt of all your sins is fully done away and expiated by Christ's Sacrifice this Lamb of God as offered hath taken it all away his blood hath cleansed you from all sin your Scape-goat hath carried all your iniquities into the land of forgetfulness Oh your guilt was charg'd upon Christ and it shall not be charg'd upon you too you are to mourn over it but yet know he hath fully satisfied for it what would you have more You have in the former Verse the power of sin abolish'd by the Law of the Spirit in this the guilt of sin abolished by the Sacrifice of Christ O how compleat is your redemption the plaister is every way as large as the sore What holy triumphs may you now make over all which may seem to endanger you Rom. 8.34 Who is he that condemneth it is Christ that * Mortuum Caesarem quis metuat sed morte Christi quid efficacius Cyprian de dupl Martyrio died c. 4. Observe 't is Sin that was condemn'd The Apostle speaks of it in the lump and mass and so he saith 't is expiated Our Lord's Sacrifice did not take off the guilt of this or that particular sin but of all sin his expiation was totall and universal Under the Law-Sacrifices the blood was to be sprinkled * Levit. 16.19 seven times thereby to prefigure the thoroughness and perfection of the expiation of sin by Christ's Sacrifice 5. This is brought in as God's act God sent his own Son and for sin condemned sin He that was the persona laesa the injur'd person the just Judge against whom sin was committed and who therefore was to punish it he who is the supream and authoritative Agent in and about the great concerns of Souls he appointed Christ to be a Sacrifice owned and accepted his sacrifice and upon that acquits Sinners from all guilt Oh there 's much in this to encourage the drooping Christian Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is God that justifieth The Father cannot but be well-pleased with Christ's propitiatory Sacrifice since this was of himself Rom. 3.25 Whom God hath set forth to be a propitiation c. 6. This was done too in Christ's Flesh which also hath great sweetness in it 'T is added saith * Deodat inloc One for our further assurance to the end that we may not doubt of the forgiveness of our sins which are destroy'd in our proper Nature which the Son of God took upon him Had Christ done and suffered what he did in the Nature of Angels we might have question'd whether any good would thereby have accrued to us but all being done in * Addit Paulus in came quo certior sit nostra fiducia dum videmus peccatum in ipsâ Naturâ nostrâ fuisse devictum abolitum sic enim sequitur naturam nostram vere fieri participem ejus victoriae Calvin our Nature surely he did it for us and we shall reap the benefit thereof 7. To all this let me add one thing further and 't is a great one namely That by this Sacrifice of Christ you have not only the bare condemnation or expiation of sin but with that you also have a right and title unto and collation of all Gospel-blessings and priviledges whatsoever Was it only the taking off of guilt and the appeasing of divine wrath that would be very much but over and beyond these there is Christ's active fulfilling the Law being taken in a positive righteousness made over to you an interest in God's fatherly love the purchase of Heaven and in this sense we are for a redundancy of Christ's merit The benefits of Christ's Sacrifice to Believers are not only those which are privative such wherein they are freed from all evil but there are also those which are positive such wherein they are intitled to and instated in the possession of all good yea even of the heavenly blessedness it self Heb. 5.9 And being made perfect he became the Author of eternal salvation unto all them that obey him Heb. 9.12 having obtained eternal redemption for us it comes in as the effect of Christ's blood and Sacrifice In his great undertaking to redeem and save Sinners we may suppose him to have two things in his eye the one was that he should have a people in the world the other was that through him this people should partake of all blessings requisite to their happiness now both of these were effected and secured by his Sacrifice As to the first that was made sure by this according to that promise or prediction Isa 53.10 11. When thou shalt make his soul an offering for sin he shall see his seed c. He shall see of the travel of his soul and shall be satisfied in relyance upon which he himself said And I if I be lifted up from the earth will draw all men unto me Joh. 12.32 and that upon his death and Sacrifice he had a people and a numerous people too the Evangelical History doth abundantly testifie Then as to the second that also was promoted and secured by his Sacrifice inasmuch as thereby the Covenant of Grace the summary of all blessings was ratify'd and confirmed 'T was an * Et caesâ jungebant foedera portâ Virgil. See Mr. Medo on Mal. 1.11 ancient custom used amongst men at the sanction and ratification of their Covenants to make use of Sacrifices as we find Gen. 21.22 23 24 c. Jer. 34.18 Exod. 34.7 8. in allusion to which custom 't is said Psal 50.5 Gather my Saints together unto me those that have made a Covenant with me by Sacrifice Answerably now to this Christ by his Sacrifice confirm'd and ratify'd the Covenant of Grace 'twixt God and Believers wherefore he said This cup is the new Testament in my blood i.e. the seal and ratification of the new-Covenant Matth. 26.28 1 Cor. 11.25 and the Apostle doth in special insist upon this in Heb. 9.15 16 c. Well then by Christ's Sacrifice the blood of the Covenant as
't is called Zech. 9.11 all blessings whatsoever are insured and made over to God's people and if so is not that a sufficient ground of comfort to such What shall I say if the atoning of an angry God the washing away of all sin the fulfilling of a righteous Law the satisfying of infinite Justice the ratification of the Covenant of Grace the purchase of Heaven if there be any thing in all these things as surely there is to promote spiritual joy you have them all by this great Sacrifice therefore rejoyce and again I say rejoyce So much for this Head which I very well know I might have dispatch'd with much more brevity but it containing that matter in it which is not commonly so fully opened and which is of so high concern to us therefore I have been thus large upon it ROM 8.4 That the righteousness of the Law might be fulfilled in us CHAP. XIV Of the fulfilling of the Laws righteousness in Believers Of the Second End or Effect of Christ's being sent in Flesh viz. the fulfilling of the Laws righteousness A general explication of the main Scope of the Words and of the principal matter contain'd in them More particularly 't is enquired 1. Of what Law doth the Apostle hear speak 2. What is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteousness of the Law 3. What is it to fulfil the Laws righteousness 4. How the righteousness of the Law is fulfilled in us Four interpretations given of it 1. That 't is perfectly and personally fulfilled by the Saints themselves 2. That 't is personally fulfilled in them though not perfectly yet inchoately and in respect of God's acceptation 3. That 't is perfectly but not personally fulfilled in them Christ's Obedience and perfect fulfilling of the Law being imputed to them 4. That 't is fulfilled in them in respect of the remission of sin Three Propositions laid down to clear up the third interpretation and the main Truth As 1. That Christ was made under the Law that opened in some Particulars 2. That Christ perfectly fulfilled the Law 3. That his fulfilling of it is imputed and reckoned to Believers Two Questions raised and answered Whether Christ's active and passive Obedience or his passive only be imputed In what sense may it be said to be imputed Use 1. First to shew upon what terms Believers are justified and saved Secondly what a respect God had for his Law Use 2. To exhort persons 1. To get an interest in this priviledge 2. Such as have an interest in it are exhorted 1. To go as far as ever they may in the personal fulfilling of the Law 2. To look after the fulfilling of the Evangelical Law in themselves 3. To admire the Love of Christ Use 3. The Comfort of this drawn forth to Believers The Second End or Effect of Christ's being sent in Flesh viz. the fulfilling of the Law for Believers THese words hold forth another end or effect of Christ's being sent in the likeness of sinful flesh for I do not understand them to refer to the Clause immediately foregoing and for sin condemned sin in the flesh as if they were an assignation of the end or effect of Christ's condemning sin by the Sacrifice of himself but I take them as referring to that which is before spoken of God sent his own Son in the likeness of sinful flesh and as they do represent God's end in that wherefore did God so do what did he design or aim at therein why at this that the righteousness of the Law might be fulfilled in us The conjunctive particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the first notion which is most usual and common it carrys a final sense and notes the end why God sent his Son in Flesh namely that he might fulfil in his own Person the Laws righteousness and so imputatively or in a Law-sense Believers in him I say this was God's end for it doth not come in as a bare event or consequent upon Christ's taking our Nature and doing in that Nature what he did but it was the very * Idque totum hoc consilio fecit ut nos perfectè justi coram ipso perficeremur non secus atque illi habiti suissent qui omnia divinae legis praecepta conservassent Vorst end which God designed and propounded to himself therein viz. that Christ might perfectly fulfill the Law which to do to the Saints themselves in their own persons was altogether impossible and yet upon which it being accepted of by God on their behalf and made over to them they should be accounted just and righteous even as if they had fulfilled it in their own persons this is the first import of the word Then it may be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of apposition and so it notes the superadding of some further matter and that which is * See Burg. of Justif 2. part p. 361. distinct from what went before in this appositive sense 't is used Joh. 15.12 Joh. 17.3 And so the Apostles meaning is this God sent his Son into the World not only to be a Sacrifice for sin and thereby to condemn sin by his bearing the Laws penalty due to it but also by his active obedience and conformity to the Laws commands to bring things to this that the righteousness of the Law should be fulfilled in believers Christ's being a Sacrifice for sin was not sufficient to answer all the ends and demands of the Law there must be the doing of what it commanded as well as the suffering of what it threatned therefore Christ was sent for both and both were accomplished by him Man in his lapsed state stood in need of two things * Cum duo nobis peperisse Christum dixerimus impunitatem praemium illud Satisfactioni hoc merito Christi distinctè tribuit vetus Ecclesia Satisfactio consistit in peccatorum tralatione meritum in perfectissunâ obedientiae pro nobis praestitae imputatione G. Vossius in Prefat ad Grotium de Sat. Christi In homine lapso duo consideranda quod pro peccatis ejus solvendum fuit ut liberaretur tum ut vitae insuper fieret particeps quod praestari debuit id ad quod vita promissa erat c. Utrumque Apostolus docet conjungit Rom. 8.3 4. c. Hoornb Socin confut l. 3. c. 1. p 657. Satisfaction and Merit Satisfaction with respect to God's punitive Justice the expiation of sin by the undergoing of the punishment incurr'd by it c. Merit with respect to eternal life and the possession of the heavenly blessedness the measure and foundation of which Merit was the fulfilling of the Law in active obedience Now both of these are here distinctly spoken unto Christ for sin condemned sin in the flesh there 's Satisfaction and he also fulfilled the righteousness of the Law in the stead at leastwise for
demanding of active Obedience must be taken in and that too as that which is primarily and principally intended by it therefore 't is (c) Significat eam rectitudinem quae praecipitur in lege P. Martyr Justitia quam Lex exigebat Vatabl. Totum quod Lex praecipit Alap 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa legis praecepta c. Perer. Justitia Legis est justitia quam praecipit Lex Estius Implere justum legis est totum quod Lex precipit efficere Tolet. Ut justificatio legis i. e. justitia quam lex prescribit exigit impleretur c. Staplet Antidot p. 627. Ut ad impleret opus praeceptorum legis Ver. Aethiop Ut nos praestaremus omnia quae in lege Mosis per se honesta sunt Grot. Jus justitia justificatio legis in eo consistit ut per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo De Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any thing that God hath thought meet to appoint or command his people Dr. Hammond generally opened by that The Scripture speaks of the Law of righteousness Rom. 9.31 of righteousness by the Law Gal. 3.21 of the righteousness of the Law Rom. 2.26 and in the Text Some difference there is betwixt these but that I shall not stand upon the latter is all that duty righteousness obedience which the Law requires with the penalty which it threatens and will have inflicted upon disobedience What is it to fulfil the Laws righteousness 3. We are to enquire what this fulfilling of the Laws righteousness is Answ The former Head being rightly apprehended there will be little or no difficulty in this To fulfil the righteousness of the Law 't is fully to answer all its demands to come up to perfect and universal conformity to it to do whatever it enjoyns or to suffer whatever it threatens or both For so it was fulfilled by Christ in his active obedience as to the one in his passive obedience as to the other as he was perfectly holy he did what the Law commanded and besides this as he was made * Gal. 3.13 a curse he underwent what the Law threatned 'T is questioned whether one of these be not enough for us either to obey or to suffer but all grant that both were necessary on Christ's part and that both were done by him and so he fulfilled the Laws righteousness This is the genuine and plain notion of the word yet I know other interpretations are given of it The righteousness of the Law was fulfilled inasmuch say * This interpretation noted and confuted by Burg. of Justific P. 361 362. some as that righteousness which it did foretel was actually accomplished in Christ Rom. 3.21 But now the righteousness of God without the Law is manifested being witnessed by the Law and the Prophets that righteousness which before was witnessed promised foretold in the Law receiv'd in Christ its full accomplishment and therein lies the fulfilling of its righteousness But this exposition of the word is I conceive not so proper to the thing here spoken of 't is another fulfilling which is here intended not so much that which is the bringing into act what was foretold or which is the verifying of a prophesie or prediction in which sense it hath usually joyned with it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. 13.35 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Jam. 2.23 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luk. 24.44 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. 13.14 as the perfect obeying of what was enjoyned in the Command and the doing to the full what the Law as preceptive did require rather than what the Law as predictive did foretel Again * Bodius in Eph. c. 5. v. 28. p. 799. who yet afterwards sets down that notion which I close with Impleri quoque dicitur cum perfectè praestatur observatur quod â Christo pro nobis factum est etsi eâ praestatione vitam aeternam non dicatur nobis acquisivisse Some make this fulfilling of the Law to be no more than adeptio finis the bringing about of that which was the great end of it what was that why to drive Sinners to Christ By its discovering sin and guilt for the Law was added because of transgressions Gal. 3.21 and wrath the consequent thereof and the Sinners utter inability to help himself eventually it was a means to bring such to look out for help in Christ Therefore Gal. 3.24 't is said The Law was our School-master to bring us unto Christ and in this sense some take that passage Rom. 10.4 Christ is the end of the Law for righteousness i.e. that which God mainly design'd in the Law and which was the great end that he aimed at therein it was to drive Sinners to Christ to obtain righteousness in and through him This explication I do not close with neither for I suppose the Apostle is not here speaking so much of the fulfilling of the end of the Law as of the fulfilling of the matter of the Law for he speaks of that which is imputable to us as you will hear now 't is Christ's performing the matter of the Law and not the end of the Law in it-self which comes under imputation That the righteousness of the Law might be fulfilled that is say * Deodate in loc others that it might not be commanded in vain nor without effect as it is in respect of Vnbelievers But this exposition will carry us to that fulfilling of the Law which is in our own persons which is not here intended and this will better suit with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.26 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 2.27 rather than with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text These and such like explications of the word therefore being rejected I stick to that which was first laid down to fulfill the Laws righteousness it is fully exactly to do and to suffer whatever that righteous Law demanded How the righteousness of the Law may be said to be fulfilled in Believers 4. The resolution of the 4th Enquiry will take me up more time How are we to understand the fulfilling of the Laws righteousness in the Saints that the righteousness of the Law might be fulfilled in us he means in such who are in Christ Jesus and who do believe on him Every true believer is a fulfiller of the Law but how or in what sense he is so there 's the difficulty in one sense nothing more true in another nothing more false In the resolving of this a fourfold Answer is given and a fourfold Interpretation put upon the words The first Answer or Interpretation about it viz. that the righteousness of the Law is perfectly and personâ—lly fulfilled by the Saints themselves 1. First say some the righteousness of the Law is perfectly and personally fulfilled by the Saints themselves This the POPISH Writers in their
time introduces light the putting on of the garment and the removal of the nakedness are but one and the same thing and done together Answ Many things are here mentioned which cannot so distinctly be spoken to in the answering of an Objection Answ What place remission of sin hath in Justification whether of being the form of it or but an integral part or only an effect and Consequent is a thing that Divines are not very well agreed about whether the whole of Justification doth lie in remission is a point wherein also they differ But I must not at present engage in these debates I will defer the discussing of them till I come to open the Doctrine Doctrine of Justification which the 30 Verse of this Chapter will lead me to I shall now only suggest what is proper for the answering of the Objection before us And 1. what if the Opinion argued against doth make remission of sin and imputed righteousness to be different parts of Justification they both as * See Burg. of Justif 2 part Serm. 27. integral parts concurring to the compleating and perfecting of it I say what if it so doth is it the worse for that is this a novel tenent or that which but few or none do own have not several with great solidity and judgment defended it as to any error in it or any absurdities that will follow upon it I must confess I do not as yet understand either the one or the other A difference of parts in Sanctification is commonly granted viz. mortification and vivification the abolition of the power of sin and the implantation of the divine Nature the putting off the old man and the putting on the new man Eph. 4.22 now why may not Justification have its parts as well as Sanctification If the Believers righteousness doth lie in the fulfilling of the Law and there be different parts in that Law its commanding and its punishing part then that righteousness which results from the fulfilling of it must admit of different parts too So that remission of sin is one part that being grounded upon the satisfying of one part of the Law and imputation of righteousness is another part that being grounded upon the satisfying of the other part of the Law The Scripture speaks of these not as one and the same but as distinct Rom. 4.25 Who was delivered for our offences there 's remission and was raised again for our justification or righteousness there 's the other part how the latter is attributed to Christ's resurrection is not my business now to enquire I only cite the words as holding forth a distinction betwixt remission and righteousness So Rom. 5.9 compar'd with Rom. 5.19 And Dan. 9.24 to make reconciliation for iniquity and to bring in everlasting righteousness here are the two parts of Justification set forth as different and distinct 'T is true the Apostle Rom. 4.6 7 8. speaking of the Sinners righteousness instances only in the forgiveness or non-imputation of sin but he doth not do it as if that was the all in that righteousness but 1. because that being one eminent part thereof he puts it for the whole 2. because that remission of sin and the imputation of a positive righteousness being never parted in naming the one he included the other not as if they were one and the same in their nature but because they are never separated in the â—ubject I cannot yet be convinc'd but that the removal of Sins guilt and the introducing of a positive righteousness are things of a different nature and carry distinct notions in them for besides what hath been already said though in God's dealing with fal'n Sinners they are never parted yet as they are considered in themselves they may be parted Amongst us sometimes sin is remitted when yet the offender is not justified as we see in the case of Joseph's Brethren Shimei Abiathar c. and 't is possible for a person to be justified though he hath no sin to be remitted as it would have been with Adam had he stood he was then capable of Justification but not of remission now this their separableness evinces a difference or distinction betwixt them To object therefore against the imputation of Christ's active Obedience as well as of his passive one being suppos'd to free us from guilt the other to make us righteous that this would infer two different parts of justification this is so far from being an Objection that 't is but a plain asserting of what is so indeed 2. Whereas 't is said that this doth also make different causes of Justification I say as before what if it doth Provided that by those ye understand only the different grounds or matter of Justification according to its different parts that is as Christ dy'd and shed his blood there 's the ground of the Sinners discharge from guilt that which is imputed to him in order to that effect then as he in all things actively conformed to the Law there 's the ground of the Sinners positive righteousness or that which is imputed to him in order to that effect Such a multiplication of Causes which are not so of a diverse nature but that they do unite and concur in some one as the general Cause as these do in Christ's righteousness or Obedience carries in it nothing repugnant to Scripture or Reason This righteousness of Christ is the one only material Cause of the Sinners righteousness but that dividing it-self into his active and passive righteousness accordingly the Causes of the Sinners righteousness are diversified 3. The allusions brought against the Truth in question seem to fasten some absurdity upon it For they tend to this that for any to say upon one act sin is remitted and upon another the person is made righteous 't is as if one should say that by one act the crookedness of a thing is removed and that by another 't is made streight and so as to light and darkness To which I reply I except against these similitudes as not suiting with the thing in hand they are proper for things of another nature not for that which we are upon for that being a Law-act is not to be judg'd of by things of a physical nature Suppose the effects mention'd are produc'd by one and the same act yet they are not so pertinently alledg'd because what we are speaking of falls under another consideration We are not concern'd about crookedness and streightness but about guilt and righteousness all allusions which suit not with these as things of a legal nature are insignificative Will they say that that which frees the Offender from guilt when he stands arraign'd before the Judge doth also make him a true and exact keeper of the Law that at the same time and by the same sentence wherein he is acquitted from the violation of the Law that he is also thereupon to be look'd upon as a person that hath really kept the Law such an
to the Lord of Glory but 't is as much your duty to deal thus revengefully with the Flesh O let all cry out in the height of their hatred against it Let it be crucified why but what evil hath it done nay rather ask what evil hath it not done therefore cry out the more let it be crucified And indeed the crucifixion of our Natural Flesh in Christ without the crucifixion of moral and sinful Flesh in our selves will not profit us Paul saith he was crucified with Christ Gal. 2.20 how why in a spiritual and mystical sense so as to be dead to the Flesh and so as to live the spiritual life And the Apostle lays it upon this 1 Pet. 4.1 2 Forasmuch then as Christ hath suffered for us in the flesh arm your selves likewise with the same mind For he that hath suffered in the flesh hath ceased from sin that he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God 'T is a Scripture somewhat dark but the strength of it lies thus Christ hath suffered for us and we in an analogical sense must be ready to suffer too this is the same mind here spoken of and Christ having suffered hath ceased from sin h. e. so as to dye for sin no more so saith the Apostle you too in your own persons must so dye to sin as no longer to live in it This is the being planted into the likeness of Christ's death Rom. 6.5 and you find the Apostle there in that Chapter from this very Topick the Death of Christ earnestly disuading persons from walking after the flesh I have done with the Motives to inforce the Dehortation What men are to do that they may not walk after the Flesh Before I go off from this Head something must be hinted by way of Direction What is to be done some may say that we may no longer walk after the Flesh I answer 1. Get out of the Flesh For being in the flesh is always attended with walking after the flesh as the State is always according to the Course so the Course is always according to the State if you be in the fleshly state your conversation will be a fleshly conversation Such as the man is such are the principles and such as the principles are such will the practises be also Therefore get out of the state of Nature in which the Flesh rules and carries a man whither it pleases and get into Christ persons out of Christ are all Flesh and thereupon will be wholly followers of the Flesh Spiritual walking discovers the Vnion but first the Union is the ground of spiritual walking that will certainly follow upon being in Christ but being in Christ must necessarily antecede it Till thou beest ingrafted into Christ no good fruit can grow upon thee he that is flesh must needs live and act flesh 2. Get the Spirit and walk after the Spirit 'T is the divine Spirit and the divine Nature from that Spirit which must dethrone and break the power of sinning and sinful Nature Till the Holy Spirit and grace come into the heart the Flesh lords and domineers in the life as you will hear more fully when I come to the second Verse The Apostle joins together Sensual and not having the Spirit Jud. 19. where the latter clause is not onely a further description of the persons spoken of but 't is also the assignation of the cause or reason of their being sensual viz. because they had not the Spirit Till the mighty Spirit of God comes into the Soul by saving illumination and overpowering influences to say efficaciously to a man * Isa 30.21 This is the way walk therein there may be convictions purposes resolutions to the contrary yet still there will be one way or other walking after the Flesh And so for Grace no sooner doth this take possession but the Walking is altered which it never is before to any purpose Prov. 2.10 When wisdom entereth into the heart c. discretion shall preserve thee c. to deliver thee from the way of the evil man c. who leave the paths of uprightness to walk in the ways of darkness who rejoice to do evil c. Your way to be rid of the Flesh is to get the Spirit set a thousand Arguments the most effectual Considerations imaginable before the Sinner to draw him off from this fleshly walking till the regenerating sanctifying Spirit take hold of him they are all weak and ineffective I add Walk after the Spirit Every man will be walking there 's no standing still all will be in motion so long as they are in viâ and every mans Walking will be in one of these two ways either after the Flesh or after the Spirit for non datur tertium And these being contrary do mutually exclude each the other he that walks after the flesh cannot in sensu composito walk after the spirit and he that walks after the spirit cannot walk after the flesh therefore Gal. 5.16 Walk in the spirit and ye shall not fulfil the lusts of the flesh the Reason then upon which this Direction is grounded is strong and evident And let me tell you Principles you will and must have some or other which if they be not good they will be bad and so as to Guides Affections Propensions Ends these will be in every reasonable Soul from one cause or another So that if you be not spiritual you will be carnal for one of these two you must be as both you cannot be O let it be the Former that it may not be the Latter 3. Take heed of particular allowed fleshly acts for they make way for that general course which you are to shun Acts produce Habits as well as Habits do produce Acts particular acts of sin especially if allowed and repeated end in a course of sin If you gratifie the flesh in some things it will grow upon you as sad experience proves the Gangrene or Leprosie at the first begins with some particular member but if it be let alone in a little time it diffuses it self over the whole body and so 't is here as to sin A little leaven leavens the whole lump 'T is true as hath been observ'd the Apostle here fixes his Character upon the Course and not upon single acts but he that allows himself in them will not stay there in time hee 'l fall into a wicked and fleshly Course 4. Timely suppress the first risings of the flesh it gains by delays O as soon as the corrupt Nature begins to stir and show it self see that you fall upon it presently make speedy and vigorous resistance to it if you give the Enemy time hee 'l grow stronger and the Conquest will be the more difficult You read Jam. 1.15 of the conceiving of Lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vide Stobaeum in Eclog. Serm. 3. p. 9. when Lust hath conceived