improvement of it Was Christ sent and did God thus send him what doth this great act of God call for from us I 'le tell you in a few things 1. It calls upon us greatly to admire God Use 1. God to be admired for his sending of Christ O how should all our souls be drawn forth and elevated in the adoring of God for his sending of Christ What rich Mines of Grace have we in these few words God sent his own Son Here 's the greatest thing that ever God did or ever will do 't was much that he should make a World but what 's the making of a World to the sending of a Son The Apostle in the Text seems to ascend step by step and to crowd together variety of great and glorious things that he might the more heighten God's Love and draw up the hearts of Believers to the admiration of it For 1. here is Sending 2. God sending 3. God sending a Son 4. His own Son 5. The sending of this Son in our flesh Yea 6. in the likeness of sinful flesh Yea 7. in that Flesh to offer up himself as a Sacrifice for sin 8. Doing this for this End that sin might be condemned and that the righteousness of the Law might be fulfilled in us 9. Doing this too when the Sinners Case was desperate as to the Law is not here maguum in parvo and doth not the Apostle thrust things together heaping one thing upon another that he might the better set off and aggrandize the Love of God There 's enough in any One of them to make you stand and wonder but when you have them conjunct and all set before you in their proper emphasis and import how should you be affected and wrought upon to admire the Grace of God! The truth is take all together and you have here a representation of that Low Mercy Goodness which was too great and bigg for any but a God If you read no further than the Law could not do in that it was weak through the Flesh there man is utterly lost but if you go on to God 's sending of his Son c. there the day of Salvation begins to dawn there 's an effectual remedy for a desperate malady now the case is altered O let the blessed God be therefore for ever magnify'd and adored 2. More particularly The Love of God the Father to be admired this calls upon you to admire the Love of God the Father and alwayes to entertain good thoughts of him they are distinct Heads however let me put them together I would not too curiously divide or distinguish betwixt the Sacred Persons in their several Acts much less would I set them in competition or prefer one before another as if we were more beholden to the One than to the Other As they center in the same common Essence 't is the same Love and the same gracious actings in all but yet they being personally distinct and they having those acts which are proper to them as so distinguished so they have their special and peculiar Love And 't is very good for us to understand what is immediately done by the Father what by the Son what by the Spirit which we must the rather endeavour after because the Scripture usually I do not say alwayes apply's this effect to the First that to the Second and another to the Third Person I am at present only to speak to the acts of the Father wherein he hath display'd that Love which is proper to him which if you please to look into as the Scripture sets them forth you will find your selves under a strong obligation to admire him as personally so considered For 'pray observe who did from all eternity predestinate elect choose you was it not God the Father Predestinating Love is the Father's Love Eph. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ According as he hath chosen us in him before the foundation of the world c. Having predestinated us unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will After this came Redeeming Love and had the Father no hand in that Love nay had not He the first and the chief hand therein For did not he find out the ransom Job 33.24 I have found a ransom did not he contrive and lay the whole model and platform of Redemption in his eternal purpose and ordination therefore 't is said Isa 53.10 The pleasure of the Lord shall prosper in his hand that great Work resolves it self into the Will and pleasure of the Father as the first and principal Cause of it Christ as Mediator is brought in but as subordinate to him as being but the ministerial and executive agent in redemption for 't is but in his hands that the pleasure of the Lord should prosper Who chose sent called Christ to that Work and fitted him for it but the Father as you have heard So also who assisted and strengthened him in it but the Father Isa 42.1 Behold my servant whom I uphold of which upholding and strengthening Grace by the Father Christ assured himself beforehand as you read Isa 50. 7 9. and it was accordingly made good to him as you read Matth. 4.11 Luke 22.43 Then again who rewarded Christ when he had finished his Work but the Father therefore to him Christ pray'd for this Joh. 17.4 5. I have glorified thee on the earth I have finished the work which thou gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was And now Christ hath made the purchase who doth authoritatively collate upon persons the blessings purchased but the Father Rom. 8.33 It is God that justifieth 2 Cor. 5.18 All things are of God who hath reconciled us to himself by Jesus Christ c. Luke 12.32 Fear not little flock it is your Father's good pleasure to give you the Kingdom Who is it that works in Sinners their meetness for heaven but the Father Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light Who is it that reveals the great mysteries of the Gospel but the Father Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Who bestows and gives the Spirit but the Father Joh. 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth And to shut up this who secures and keeps in a state of grace but the Father Joh. 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Father's band Now Christians may
Vincula Vnionis the Means or Bonds of this Union the Spirit and Faith 5. Here is also the Effect or Consequent upon this Union namely mutual and reciprocal Communion each with the other This will be opened in what will follow Only at present let me open the fourth Head the Means and Bonds of the Mystical Union In all Unions there is something which binds and knits Thing and Thing Person and Person together what is it then which binds knits conjoyns Christ to Believers and Believers to Christ I answer 't is the Spirit and Faith The Spirit unites Christ to us and Faith unites us to Christ First the Spirit is the bond of this Union on Christs part for by this he takes possession of Believers * Christ lives in us not by local presence but by the special supernatural operation of his Spirit Perkins upon Gal. 2.20 p. 216. dwells in them lays hold of them apprehends them as the word is Phil. 3.12 In * De Trinit de Poenit. Tertullians Dialect Spiritus nos Christo confibulat the Spirit doth joyn and button Believers to Christ And then Faith is the bond or ligament on our part Eph. 3.17 That Christ may dwell in your hearts how by Faith Christ lays hold on us by the Spirit and we lay hold on him by Faith he comes to us by the Spirit and we go to him by Faith The Spirit of God does not only discover and make out the Union of the Soul with Christ Hereby we know that he abides in us by the Spirit which he hath given us 1 Joh. 3.24 but he works promotes and brings it about As 't is in that Vnion which is amongst the Saints themselves * 1 Cor. 12.13 by one Spirit they are all baptized into one body So 't is in the Vnion which is betwixt Christ and them by this One Spirit they are all made one with Christ Therefore saith the Apostle * Rom. 8.9 If any man have not the Spirit of Christ he is none of his he means he hath neither interest in him nor union with him And then there is Faith which unites on our part for that is the uniting Grace the Sinew or Ligament which knits and binds the Soul to Christ that by which the Soul clasps and clings about Christ By faith we apply our selves to Christ and Christ to our selves and that application is the ground of union So also by Faith we * Joh. 1.12 receive Christ upon which receiving of him we are united to him and made one with him The spiritual ingrafting too is by this as you may see Rom 11.19 20 and this is our eating Christs flesh and drinking-Christs-blood upon which he dwells in us Joh. 6.56 Thus the Union is brought about both on Christs part and on the Believers part and this is the Mystical Vnion Of the Law-Vnion Secondly There is the Legal or Law-Vnion betwixt Christ and Believers The ground of this Union is Christs * Heb. 7.22 Suretyship he as the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surety struck hands with God as the word imports put himself into their stead took their debt upon himself and bound himself upon their account to make satisfaction to God Now from this act of Christ there results that Law-Vnion which I am upon Saints as 't is said by some are united to Christ three ways Spiritu Carne Vadimonio as they are partakers of his Spirit as he hath assumed their Nature and as he hath engaged for them as there Sponsor or Surety You know in Law the Debtor and the Surety are but one Person the Law looks upon them as One and makes no difference betwixt them and therefore both are equally liable to the debt and if the One pay it 't is in the eye of the Law as much as if the Other had paid it So 't is with Christ and us he is our Surety for he took our debt upon himself engaged to pay whatever we owed as * Philem. 18.19 Paul once did to Philemon for his Onesimus entred into bond though not with us yet for us Upon this Christ and we are but One Person before God and accordingly he deals with us For he makes over our Sins to Christ and also Christs righteousness and satisfaction to us he now in a legal notion looking upon both but as One person And this Consideration is of great use and so accordingly 'tis improved by the Orthodox against Socinians to clear up and confirm those great Truths which concern Christs Sufferings and the Believers benefit thereby For if it be ask'd How could Christ he being a Person perfectly innocent suffer in a penal manner as he did he being altogether guiltless in himself how could the Father with justice fall upon him as though he had been guilty Or grant that he did thus suffer yet how can any good by his suffering redound to others I say if any shall raise such Questions the Answer is ready That Christ and Believers in Law are but one Person he having submitted to be their Surety in a voluntary substitution of himself in their stead and susception of their Guilt whereupon it came to pass that their Guilt was imputed to him upon which the Father might without the least impeachment of his justice severely fall upon him and his righteousness merit satisfaction was imputed to them for that being performed by their Surety 't is theirs to all intents and purposes as if they had perform'd it in their own persons Briefly upon this Law-Vnion resulting from Christs Suretiship our Sins were very well imputable to him and his merits to us This doth so exactly fall in with the common notion and case of Suretyship amongst Men that I need not any further insist upon the illustration of it The Adversaries therefore who deny that Christ either did or could suffer in the Sinners stead or that there is any imputation of his Merit to Believers are so pinched with this his being a Surety that they oppose it to their utmost wholly deny that too and are feign to make good one denial with another But here I digress Two things I shall add upon this Head and then dismiss it 1. That the Oneness of Person 'twixt Christ and the Saints which hath been affirmed of them more than once or twice in the opening of the matter in hand is not to be carried further than that particular Sense and respect in which 't is affirmed I mean this They are not one Person in respect of Nature Essence or any personal Vnion onely they are so in respect of that Mystical and Legal Oneness of Person that is betwixt them And this latter Oneness is very well consistent with the different Natures of the Subjects united though the former is not so 2. That this Law-Vnion is only proper to Christ the Second Person The mystical and the moral Union in some sense doth reach to the other Persons
but on the outside of the Ark which will not save from drowning 'T is the internal special Union which you must look after whether you be in Christ so as to receive life growth spiritual influences from him as the branch doth from the root Other Unions might be alluded to 'T is very true that Baptism is an ingrafting Ordinance into Christ therefore 't is set forth by being baptized into Jesus Christ Rom. 6.3 and Gal. 3.27 you read As many of you as have been baptized have put on Christ and again 1 Cor. 12.13 By one spirit we are all baptized into one body But then it must be limited to such and such subjects and as the spirit accompanies it working therein Faith and Regeneration So that the matter comes to this upon Baptism alone in the external reception of it you cannot be confident but if you can find that you are also true Believers and regenerate persons then you are right as to your Vnion and safe as to Non Condemnation This twofold Distinction being premised and opened in the General the main Question now lies thus before us How may a person know whether the Vnion in which he stands to Christ be internal special and saving or whether it be only external material and common 'T is a Question of very high import for answer to it I shall desire you 1. To fix your thoughts upon the double Bond of it 2. To look into some trying Scriptures which lay down marks and characters about it First make your search after and by the Bonds of the Mystical Vnion the Spirit and Faith As 1. Enquire whether you have the Spirit for it being the bond of the Vnion 't is evident that none can be a partaker thereof who is not first a partaker of the Spirit The Apostle lays it down very expresly * Rom. 8.9 If any man hath not the Spirit of Christ he is none of his that is he is none of those who are savingly united to him Whoever is in Christ the Spirit of Christ is first in him that being the agent by which this blessed In-being is brought about I told you the Spirit is the bond of the Union on Christs part which yet you are to understand not of the Spirit meerly as it resides in Christ himself but as 't is given and communicated to us he by his own Spirit as poured out upon Believers and dwelling in them takes hold of them and joyns them to himself Not that there is any priority of time betwixt the gift of the Spirit and the Vnion for they go together at the very same instant wherein the Spirit is received the Soul is united to Christ but in order of Nature the reception of the one is antecedent to the Vnion with the other 1 Joh. 3.24 Hereby we know that he abideth in us by the Spirit which he hath given us and chap. 4.13 Hereby know we that we dwell in him and he in us by the Spirit which he hath given us Observe it still the Apostle grounds the evidence of the Vnion upon the Spirit as given to the Saints not as it resides in Christ himself O therefore let the serious inquisitive Christian put such interrogatories as these to himself Have I the Spirit is he given to me doth he dwell in me for accordingly as he can answer these queries so will he be able to conclude whether he be in Christ or not And he that would know whether he hath the Spirit he must examine what he feels of its great acts in himself To have the Spirit 't is for a man to be brought under the great and special effects and operations thereof at present I say no more of it I hope hereafter I shall These are various there 's Illumination whence he 's called The Spirit of wisdom and revelation Eph. 1.17 Quickening whence he 's called the Spirit of Life Rom. 8.2 Conviction the promise is he shall convince the world of sin Joh. 16.8 he 's the Spirit of Grace and Supplication Zech. 12.10 the sanctifying Spirit 1 Pet. 1.2 the Spirit enabling to mortifie sin Rom. 8.13 working a person up to all holy obedience Ezek. 36.27 Now then what do you find in your selves of these high and precious operations of the Spirit here lies your participation or having of it and consequently the evidence of your Union with Christ This great Spirit is never idle where he is he is always an active operative working Spirit is he so in you doth he teach enlighten convince humble draw to Christ raise up the heart to heavenly things excite to duty assist in duty c. if so then he is in you and you are in Christ if it be not so then you have not the Spirit and thereupon are none of Christ's 2. Enquire about the other bond viz. * Soli verè Fideles sunt membra Christi idque non quatenus Homines sed quatenus Christiani nec secundum regenerationem ac proinde non secundum ipsam humanae Naturae substantiam per se sed quatenus illa in Christo ut altero Adamo renovatur singulis ejus partibus novâ ac spirituali qualitate Sanctificatis ut simus novi homines Polan Synt. Theol. p. 454. Faith Ask your selves in secret how the case stands as to Faith say O is this precious grace wrought in us are we sincere and sound Believers have we heartily clos'd with Christ according to the Gospel-offer have we received Christ and whole Christ is our trust relyance confidence for pardon life salvation grounded upon him and upon him only do we cast our selves upon his alone Merits renouncing every thing in our selves have we that Faith which is wrought by the (a) Eph. 1.19 Almighty power of God which (b) Acts 15.9 purifies the heart (c) 1 Joh. 5.4 overcomes the world (d) Gal. 5.6 works by love is attended with (e) Jam. 2.20 good works is it more than a meer dogmatical or historical Faith than such an easie common presumptuous false Faith as that which is in the generality of men O that you would herein deal faithfully with your own Souls let the search be deep and thorough go to the very bottom of your deceitful hearts bring things to an issue be sure that you be not mistaken if the Faith be right the Vnion is sure yea every thing else is sure but if that be unsound do not flatter your selves you are not in Christ Jesus but in the woful state of disunion and distance from him Thus the Examination must be made from the Bonds of the Vnion To clear up the thing yet further in order to your passing true judgement upon your selves I would direct you to a few trying Scriptures 1. Let the First be that 2 Cor. 5.17 If any man be in Christ he is a new Creature what a glass is this for every one of us to see our faces in The thing to be known is our being
the Apostle in these words contrary as to their propensions tendencies workings lustings in the Subject Oh they put men upon different courses so different as that in their proper acceptation they cannot consist insomuch that he who walks after the flesh cannot walk after the spirit neither can he who walks after the spirit walk after the flesh A man cannot move to two contrary points as East and West North and South at the same time no more can a man walk heaven-ward and hell-ward at the same time now the Flesh draws hell-ward and the Spirit draws heaven-ward so that it is impossible in sensu composito to follow both These are the two opposite Masters which none can serve together Matth 6.24 Friendship with the Flesh is enmity to the Spirit whoever therefore will be a friend of the Flesh he must be an enemy to the Spirit I allude to James 4.4 6. The Order of the things here spoken of is to be observed First 'tis being in Christ Jesus and then 't is walking not after the Flesh but after the Spirit this I may briefly take notice of though it be not the thing here directly intended There must be union with Christ before there can be spiritual walking for walking is an act or operation of life dead things do not move there can be no motion where there is no life Especially spiritual and holy walking depends upon life but now there is no such life in the soul till being united to Christ it be quickened by him He who is out of Christ cannot live the holy life for 't is union with him that lays the foundation of all holiness in us The branch must first be ingrafted into the stock and then it bears fruit so here Therefore saith Christ Joh 15.4 5. Abide in me and I in you As the branch cannot bear fruit of it self except it abide in the Vine no more can ye except ye abide in me I am the Vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing Holiness is the evidence of Vnion so it comes in in the Text and Vnion is the ground of Holiness so it comes in in this Head Holy walking is an infallible consequent upon being in Christ and that is a necessary antecedent to holy walking 7. 'T is imply'd That there were in the Apostles time and so will be to the end of the world different Walkers some will walk after the Spirit and some after the Flesh As 't was said with respect to persecution * Gal. 4.27 As then he that was born after the Flesh persecuted him that was born after the Spirit even so it is now So it may be said with respect to the different conversations of men as then in Paul's days some walked after the Spirit and some after the Flesh even so it is now So long as the world stands some will be carnal as well as some spiritual the distinction of Saints and Sinners of godly and ungodly of good and bad will abide whilst this world shall abide There is the broad way of the flesh there is the strait way of the spirit in both of which some or other will always be walking And the misery is * Mat. 7.13 14. many walk in the broad way of the Flesh when but few walk in the strait way of the Spirit this may have its thousands but that hath its ten thousands 8. The Apostle expresses it in the general onely by not walking after the Flesh but after the Spirit He doth not instance in those particulars which are proper either to the one or to the other as he doth Gal. 5.17 c. onely he speaks in the gross But all the several Particulars are included in the General and run into that as all waters do into the Sea Be it pride coveteousness uncleanness c. all center in the Flesh so be it humility heavenly-mindedness holy love c. all center in the Spirit and derive their being operation efficacy from the Spirit Therefore the Apostle sets it down thus generally under the Flesh comprehending all Evil and under the Spirit all Good he sums up all the several Sins under the former and all the several Graces under the latter These things being premis'd I come now to the main Point Such as are in Christ Jesus this is their property or course they walk not after the Flesh but after the Spirit This I will 1. explain 2. prove 3. apply For Explication The Observ opened I must speak to the parts of the Description severally and show 1. What is meant by Flesh and by walking or not walking after it 2. What is meant by Spirit and by walking after it And as I go along I will take in the Doctrine and particularly bring down to it the several explications of the Description Negative and Affirmative What is meant by Flesh and by not walking after the Flesh I begin with the First Which that I may the better cleer up observe that there is a being in the Flesh and a walking in or after the Flesh which two though they be never parted yet they are distinct the First refers to a man's State the Second to his Course There is a being in the Flesh of which you read Rom. 7.5 For when we were in the Flesh the motions of sin which were by the Law did work in our members to bring forth fruit unto death Rom. 8.8 9. So then they that are in the Flesh cannot please God but ye are not in the Flesh but in the Spirit c. Then there is a walking after the Flesh this inevitably follows upon and suits with the former They who are in the Flesh will certainly walk after the Flesh for the Conversation always agrees with the State Now 't is this walking which the Text speaks of You have the same expression 2 Pet. 2.10 But chiefly them that walk after the Flesh c. 't is also set forth by living after the Flesh v. 12 13. of this Chapter If you turn to one Scripture you 'l find the phrase there used in a quite other sense than that in which 't is here used 2 Cor. 10.3 explained 'T is 2 Cor. 10.3 Though we walk in the Flesh we do not war after the Flesh what may be the meaning of walking in the Flesh in this place I conceive it notes the Apostles living the * Porrò hoc loco Paulus alitèr dicit ambulare secundum carnem quam alibi cum dixit In carne ambulantes non secundum carnem militamus ibi enim in Carne ambulare est mortalem adhuc viâ—am ducere hic autem secundum Carnem ambulare idem est quod militare secundum Carnem h. e Genio ac voluptatibus indulgere pravis cupiditatibus morem gâ—râ—re Justin same nà tural life with other men and also the meanness of his external appearance
life nay should God leave him to his liberty to make his own choice and fully assure him of his future blessedness let his choice be what it would yet he would chuse to live the spiritual rather than the carnal life was there no Heaven nor no Hell yet the sincere Christian would be for holy walking because of that excellency and intrinsick goodness which he sees in it 2. Walking after the Spirit is pleasant delightful comfortable walking that which begets true peace solid joy unspeakable comfort in the Soul The more spiritual a man is in his walking the greater is his rejoycing O * Psal 119.165 what peace have they who thus walk The Flesh must not vye with the Spirit about true comfort men exceedingly mistake themselves when they look for pleasure delight and satisfaction in a fleshly course alas 't is not there to be had It s very sweet is bitter there 's gall and wormwood even in its hony * Prov. 14.13 Even in laughter the heart is sorrowful and the end of that mirth is heaviness It promises indeed great things but it falls exceedingly short in its performances eminently it doth so in its promises of joy and comfort True peace is onely to be found in a holy course Rom. 8.6 To be spiritually minded is life and peace life hereafter peace here 2 Cor. 6.10 As sorrowful yet always rejoycing 2 Cor. 1.12 Our rejoycing is this the testimoâ—â— of our Conscience that in simplicity and godly sincerity not with fleshly wisdom but by the grace of God we have had our conversation in the world There 's no comfort like to that which attends * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 1. c. 9. holy walking the true Christian would not for a world exchange that joy which he hath in his Soul in and from Meditation Prayer the Word Sacraments Promises mortification of sin holiness communion with God the hope of glory for all that joy which the Sinner hath in the way of sin and in his sensual delights Would you have the * 1 Pâ—t 1 8. joy which is unspeakable the * Phil. 4.7 peace which passeth all understanding the * Job 15.11 consolations of God which are not small O walk after the Spirit Men have false notions of Religion which experience must confute the Devil belies and misreports the ways of God as if a godly life was a sad pensive melancholly life pray try and then judge be perswaded to fall upon this heavenly course and then tell me whether * Prov. 3.17 wisdomes ways be not ways of pleasantness and all her paths peace Psal 119.14 I have rejoyced in the way of thy testimonies as much as in all riches The Flesh is outdone by the Spirit if it gives some outward flashy joy the Spirit with advantage gives inward solid abiding joy should not this allure you to walk after it We always love to walk where our walking may be most pleasant and delightful surely to walk with God to live in communion with Father Son and Spirit to be taken up in the contemplation and fruition of heavenly things to be always sucking at the breasts of the Promises to act in the daily exercisâ— of Grace I say surely this must needs be pleasant and delightful Walking indeed And the Spiritual Walker hath not onely this peace and satisfaction whilst he lives but in a dying hour too he is full of comfort O the Soul-chearing reflexions which he then can make upon an holy life O that heart-exhilerating prospect which he hath of the World to come whether he looks backward or forward all administers ground of rejoycing to him Is it thus with the Sinner the Sensualist alas 't is quite otherwise when Death comes and lays his cold hands upon him what bitter pangs of Conscience doth he feel what dreadful terrours do sill his Soul how doth the sense of Judgment and Aeternity strike him with astonishment All his sensual Comforts do now fail him and he did not live so full of joy but he dyes as full of sorrow This shall ye have of mine hand ye shall lye down in sâ—rrow Isa 50.11 but Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 3. This is blessed Walking for it evermore ends in salvation It doâ—â— not onely at present evidence Non-condemnation and Vnion with Christ but it assures of Heaven and certainly brings to Heaven at last Holiness and Happiness never were never shall be parted Every motion hath its terminus or end the End of this motion or walking is eternal rest Rom. 8.13 If ye through the Spirit do mortifie the deeds of the body ye shall live Gal. 6.18 He that soweth to the Spirit shall of the Spirit reap life everlasting Prov. 12.28 In the way of righteousness is life and in the path-way thereof there is no death so that if you will be perswaded to enter into and to hold on in the way of the â—pirit it will infallibly lead you to eternal life and what can be spoken higher The sum of all is this I here set * Jer. 21.8 life and death before you if the One will not allure you to an holy heavenly conversation nor the Other deter you from a sinful carnal conversation I have then no more to say but surely such as have any sense of God of the worth of the Soul and of the things of the world to come they will resolve for the spiritual life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athenag Leg pro Christian p. 35. Athenagoras in his Apology for the primitive Christians states their practice thus If saith he we did believe that we should onely live the present life there might then be some room for suspicion that we might be as wicked as others indulging flesh and blood and drawn aside by covetuousness and concupiscence but we know that God is privy not onely to all our actions but to all our thoughts and words that he is all light and sees what is most hid in us and we are fully perswaded that after this life we shall live a much better life with God in Heaven and therefore we do not live as others do whose life will end in Hell fire O that we could as easily draw men to the heavenly life as we can apologize for those who live it or set down the grounds and reasons why they live it And now you who are Flesh-followers will nothing prevail with you shall all these Considerations be ineffectual will you yet persist in your fleshly course though an Angel with a drawn sword stands before you to stop you in your evil way yet * Numb 22.22 Balaam-like will you go on will you set your selves in a way that is not good as the wicked are described Psal 36.4 are you at that language * Jer. 18.2 We will every one walk after our own devices and we will every
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
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
the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe ch 3.22 Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his blood c. v. 24 25 26 Abraham believed God and it was counted to him for righteousness ch 4.3 Now it was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed if we believe on him that raised up the Lord Jesus from the dead who was delivered for our offences and was raised again for our justification v. 23 24 25 Therefore being justified by faith we have peace with God thorough our Lord Jesus Christ ch 5.1 Especially read what the Apostle writes in drawing up the Parallel betwixt the two Adams ch 5.15 to the end of the Ch. I say read and consider what is before asserted over and over concerning Justification and then tell me whether the Apostle might not well thus infer There is therefore c. and whether there be not strength enough in these premises to bear the weight of the Conclusion There is therefore now no Condemnation c. for unquestionably the Illative therefore upon which the Proposition is bottom'd like the Handle in the Dial points to all that the Apostle had been speaking of concerning justifying Grace 2. The Priviledge is farther sure upon Sanctification From their Sanctification Such as are in Christ are always sanctified wherever the Union is with the Son there is Sanctification by the Spirit now such as are sanctified shall never be condemned Rev. 20.6 Blessed and holy is he that hath part in the first Resurrection on such the second death or Condemnation hath no power Sanctification doth not carry in it such a direct and intrinsick opposition to Condemnation as Justification doth nor is it any meritorious ground of Non-condemnation Yet where there is Sanctification there shall be no Condemnation for upon this the power and dominion of sin is taken away * Dum non essent in Christo consentirent concupiscentiae erat illis damnatio Nunc autem cum sint in Christo repugnent concupiscentiae nihil damnationis est illis quamquam ex carne concupiscant quia non pugnatores sed victi damnantur nec est damnabile si existant desideria â—â—rnalia sed si eis ad peccatum obediatur Anselm This must be understood of Condemnation in Event and that too as grounded upon the meer Grace of God vigorous resistance is made against it the bent of the heart is for God there 's the participation of the Divine Nature the Image of God is renewed in the Soul the Creature in part is restored to that original rectitude which was before the Fall with many such like considerations upon all which the sanctified person is secured from Condemnation God hath such a love to Grace it being the work of his own Spirit and to gracious persons they in sanctification being made after himself as 't is exprest Eph. 4.24 that he will never suffer such to perish eternally Grace merits nothing yet it secures from the greatest evils and entitles to the greatest good Nothing shall save where Grace is not nothing shall damn where Grace is The Sinner shall not live the Saint shall not dye O this Sanctification though it be imperfect yet how great good doth result from it Paul had sad remainders of sin in him but withall Grace was in him he had his double self as the Moralist expresses it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his renewed self and his unrenewed self the Law was spiritual but he was carnal sold under sin what he would not that he did what he would that he did not he was led captive by the Law of sin and death here was his unrenewed self Yet where he complains most of Sin even there he discovers much if not most of Grace he had a sinning Nature but he allow'd not himself in sin he consented to the Law that it was good it was not he that did so and so but sin that dwelt in him to will was present with him though how to perform he did not find he delighted in the Law of God in the inward man with his mind he served the Law of God c. here was his renewed self Do not these things evidence Grace was all this spoken in personâ irregeniti as some tell us No doubtless the Apostle here speaks as a * With my mind I serve the Law of God Ego qui in me significo quemlibet justum sub gratiâ constitutum Anselm Quod meo judicio tantam vim tantam emphasin habet ut illi planè humanae naturae corruptionem ignorare videantur si qui sint qui eam cum tali animi constitutione consistere posse putant nisi aliundè sit aliquatenus immutata Amyral Consid cap. sept Ep. ad Rom. p. 16. He might have gone higher â—haâ—â— aliquatenus immutata gracious man and in the person of gracious men And what doth he infer from all this There is therefore now no Condemnation c. Oh saith Paul I have sin enough to humble me but yet sin shall not damn me there 's too much of it in me but yet it hath not my heart with my mind I serve the Law of God the main bent of my heart is for holiness the corrupt Nature is very strong in me but yet it hath not its full strength its entire unbroken power and dominion over me that through Grace I am freed from I am though but imperfectly yet truly sanctified and hereupon though I may lie under much trouble here yet I am safe as to my eternal state there is therefore now no Condemnation to me I desire it may be observed that he doth not only infer Non-condemnation from the work of Grace in him spoken of in the closure of the former Chapter but as soon as he had laid down in common this great happiness of persons in Christ he presently confirms it as to himself from his sanctification and the dethroning of sin in him by the regenerating Spirit For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death And with respect to others he much enlarges upon it Rom. 6.5 6 7 8 21 22 23. Well then persons in Christ they being justified and sanctified are above the danger of Condemnation and these are the two great Pillars upon which the Therefore in the words is built From their union with Christ The Text affords us another Argument or Ground of Non-condemnation and that lies in the Subject it self There is no Condemnation to them who are in Christ Jesus why so because they are in Christ Jesus for these words are not only descriptive of the persons to whom the priviledge belongs but they are also argumentative and contain a
To excite all to get into Christ Use 3. Some Directions in order to it Use 4. Several Duties pressed upon those who are in Christ Use 5. Comfort to such in Eleven Particulars TWo things have been observed in these Words the Priviledge and the Subjects of that Priviledge I have done with the First and go on now to the Second Here is no Condemnation a very high and glorious Priviledge who are the Persons to whom it belongs Such as are in Christ Jesus This I have hitherto but touch'd upon in the General but am now to fall upon the more particular opening of it To them which are in Christ Jesus Here are the two great Names or Titles of our blessed Lord Christ with respect to God Jesus with respect to us he is Gods Christ and our Jesus Gods Anointed and our Saviour But I do not intend in the least to stay upon these Titles I 'le only speak to that one thing which here lies before me viz. being in Christ Jesus To them which are in Christ Jesus So we fill it up but in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original 't is only to them in Christ Jesus The Words are descriptive the Apostle doth not design in them to set down the Meritorious Cause of Non-condemnation no not with respect to Christ himself but only to describe the Persons who have an interest therein for he doth not say there is no Condemnation because of Christ or through Christ though that be very true but there is no Condemnation to them who are in Christ I grant that something argumentative may be fetch'd out of them but in their first and main scope they are descriptive Qu. What is it to be in Christ Jesus What it is to be in Christ opened Answ 'T is * Qui sunt in Christo i. e. qui credunt in Christum per fidem ei sunt insiti Piscat in Schol. So. Beza Esse in Christo Jesu est fide Christo adhaerere Spiritu insitus esse ut membrum Capiti Pare Conjunctis fide cum Christo Jesu Vatabl. Qui sunt incorporati per fidem dilectionem fidei Sacramentum Aquin generally opened by that mystical Vnion which is betwixt Christ and Believers through the Spirit and Faith To be in Christ 't is to be ingrafted incorporated mystically united unto Christ This Vnion in Scripture is set forth sometimes by the Saints being in Christ sometimes by Christs being in them Sometimes I say by their being in Christ So here in the Text and so in several other places 1 Joh. 5.20 We are in him that is true even in his Son Jesus Christ 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Cor. 1.30 But of him are ye in Christ Jesus c. Then 't is also set forth by Christs being in them 2 Cor. 13.5 Know ye not that Christ is in you except you be Reprobates Col. 1.27 Christ in you the hope of glory Rom. 8.10 And if Christ be in you the body is dead because of sin c. The difference betwixt Saints Being in Christ and Christs Being in them Now I conceive these two Expressions do both point to one and the same thing viz. to the Spiritual and Mystical Vnion betwixt Christ and Believers Yet possibly as to some Modes and Circumstances there may be some difference betwixt them Which a Reverend Person in a late * Mount Pisgah pag. 22. Treatise thus sets forth Christ is in the Believer by his Spirit 1 Joh. 4.13 1 Cor. 12.13 the Believer is in Christ by Faith Joh. 1.12 Christ is in the Believer by Inhabitation Eph. 3.17 the Believer is in Christ by Implantation Joh. 15.2 Rom. 6 3. Christ is in the Believer as the head is in the body Col. 1.18 as the root is in the branches Joh. 15.5 Believers are in Christ as the members are in the head Eph. 1.23 as the branches are in the root Joh. 15.7 Christ in the Believer implyeth Life and Influence from Christ Col. 3.4 1 Pet. 2.5 the Believer in Christ implieth communion and fellowship with Christ 1 Cor. 1.30 When Christ is said to be in the Believer we are to understand it in reference to Sanctification when the Believer is said to be in Christ it is in Order to Justification Further this Vnion in Scripture is set forth sometimes by the Saints abiding in Christ and Christs abiding in them Joh. 15.4 Abide in me and I in you 1 Joh. 3.24 Hereby we know that he abideth in us c. Sometimes by their dwelling in Christ and Christs dwelling in them 1 Joh. 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Joh. 6.56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him Eph. 3.17 That Christ may dwell in your hearts by Faith Sometimes by Christs living in them Gal 2.20 c Yet not I but Christ liveth in me Sometimes by that Oneness that is betwixt Christ and them Joh. 17.21 22. And some make that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that gathering together in one all things in Christ Eph. 1.10 to point to this Vnion I dispute not about that but certainly this is that which is here held forth when the Apostle saith there is no Condemnation to them which are in Christ Jesus It being so my business then will be as God shall assist to discourse of that admirable and glorious Vnion which is betwixt Christ and Believers 'T is a very high and noble and excellent Argument O that I may in some measure reach the greatness spiritualness and glory of it I will not at all insist upon the proving of the Thing viz. that some persons are in Christ or that there is this blessed Vnion 'twixt Christ and Saints for the Scriptures ' forementioned sufficiently prove it and I do not meet with any who deny it Though there are some different Notions about it and some different Explications of it yet all grant there is such a thing So that my only work will be first to open and then to apply it And indeed there 's great need of the former Vnion with Christ a great Mystery because this Vnion is a very profound and abstruse point 't is a mystery a very great mystery a truth which lyes very deep and is not easily to be understood All believe it but few understand it all grant the quod sit but for the quid sit how much are the most knowing persons in the dark about it The Apostle speaking of it calls it a great mystery Eph. 5.32 and Col. 1.27 he sets it forth by the riches of the glory of this mystery what 's that why Christ in you the hope of glory Indeed 't is such a mystery as that we shall never fully understand it till we come to Heaven where all mysteries shall be unfolded and particularly this of the mystical
Hominem in Personam But now in the Mystical Vnion 't is otherwise there 't is the Vnion of Persons but not Personal Vnion this I 'le endeavour to clear as well as I can In the Mystical Vnion there is the Vnion of Persons the Person of Christ is united to the Person of the Believer and the Person of the Believer is united to the Person of Christ For Faith being the uniting grace and this faith receiving the Person of Christ * Joh. 1.12 Faith is a receiving of Christ himself we cannot receive the benefits that come by him without receiving of himself as in Marriage the Consent is I take thee not I take thine c. Vines on the Sacram. p. 120. To as many as received him c it must also unite to the Person of Christ In the Marriage-Vnion 't is person joyned to person and so 't is in the Mystical Vnion also How is a Believer said to be in Christ it cannot so properly be said that he is in the graces or in the comforts or in the gifts of Christ but the meaning is he is in the Person of Christ so that this is an Union of Persons For further this Vnion doth not lye only in some moral or spiritual acts qualities or gracious indowments as oneness of will or oneness of disposition c. but it lies in the Oneness of Persons And therefore * Nostra ipsius conjunctio non miscet Personas nec confundit substantias sed affectus consociat confaederat voluntates Cypr. Cyprian's explication of this Vnion with Christ is not full enough Our Vnion saith he with Christ does not mingle Persons nor confound Substances so far very true but it unites affections and wills if he meant that this was all then 't is conceived he came short there is more in it than so for there is besides this uniting of the Affections and Will the uniting though not the mingling of Persons The Father Son and Spirit are one not only in respect of Consent as some most falsely tell us but also in respect of Nature and Essence Now far be it from me to say that Christ and the Saints are one in this sense yet withall I say even between them there is an higher Vnion than barely that of oneness of affection and will I say no more than what * Vide Zanch. in Cap. 5. ad Eph. p. 245. Polan Synt. Theol. Lib. 6. cap. 35. p. 454. Hujus Unionis interventu fit ut tum Beneficiorum Christi tum Substantiae ipsius fiamus participes quia beneficia omnia vis illa vivifica quae animas nostras sustentat in vitam aeternam non possunt à Corpore Sanguine Christi cui inhaerent adeoque ab ipso Christo divelli Trelcat Inst Theol. Lib. 2. p. 189. Bucan L. C. 48. p. 818 819. 'T is not an Union of Christ with a Believer in Accidents only as in Opinion Affection in Consent of Mind and Heart or in likeness of Disposition and Conversation but it is an Union of Substances Essences Persons As Mr. Perkins saith the Person of him that believeth is united to the Person of Christ Reyn. Praec p 49. Others who write upon this Argument generally say But that you may not go too high I add this Vnion is not Personal 't is but Mystical not Personal For then Christ and the Believer would properly and physically make but one person and then it would be so many Believers so many Christs and then the Believer would have no subsistence but in Christ as the Humane Nature of Christ hath no subsistence but what it hath in the Godhead and then he would merit in what he did as Christ quà Man did by virtue of the Personal Vnion Therefore we must conclude that though here is an Vnion of Persons the Person of Christ in a mystical way being united to the person of Believers yet here is not any Personal Vnion they both notwithstanding this remaining several and distinct Persons These things may seem as indeed they are abstruse and dark to you I 'le come to that which will be somewhat more plain and easie For the further Explication of this Great Mystery there are Three Things which I 'le speak to 1. I 'le endeavour to open the several Kinds or Branches of that Vnion which is betwixt Christ and Believers 2. I 'le give you those Scriptural Resemblances by which 't is shadowed and set forth 3. I 'le give you the several Properties of it Vnion Mystical Legal Moral 1. First Let me open the several Kinds or Branches of this Vnion 'T is Threefold Mystical Legal and Moral A Believer is united to Christ three ways Mystically Legally Morally Take any of these singly and they will not be enough comprehensive but take them jointly so there 's all in them Of the Mystical Vnion 1. First there 's the Mystical Vnion so we usually call it Which may be thus * Vide Bodium in Ephes 5.28 p. 786. more fully describing of it describ'd 'T is that supernatural spiritual intimous Oneness and Conjunction which is betwixt the Person of Christ and the Persons of Believers through the Bond of the Spirit and Faith upon which there follows mutual and reciprocal Communion each with the other If this Description be taken in pieces it contains in it the most considerable things to be known about the Mystical Vnion For 1. Here is the proper General Nature of it viz. Oneness and Conjunction Christ and Saints are united how why in respect of that Oneness and Conjunction that is betwixt them This the Scripture-Expressions do mainly refer to and clearly hold forth They are said to be in Christ and Christ in them they are said to dwell in Christ and Christ in them to abide in Christ and Christ in them to be one with Christ as he is one with the Father the several Scriptures which speak to these things have been already cited They are further said to be (a) 1 Cor. 6.17 joyned to the Lord and to be one Spirit to be (b) Eph. 5.31 32. one flesh Christ (c) Gal. 2.20 lives in them he is the (d) Eph. 1.22 Head they the Members he the (e) Joh. 15.5 Root they the Branches he the (f) 1 Cor. 3.9 11. Foundation they the Building he the (g) Eph. 5.28 c. Husband they the Wife All these expressions I say point to that Oneness and Conjunction which is betwixt Christ and Believers in which the General Nature of the Mystical Vnion doth consist 2. Here 's the Qualities or Properties of this Vnion 't is a supernatural spiritual intimous Vnion to which I shall speak by and by 3. Here 's the Subjects of this Vnion Christ and Believers And that too is set down with this modification the Oneness and Conjunction is betwixt the Person of Christ and the Persons of Believers of which before 4. Here 's the Media or
justificari nisi ci inseramur uniamur unus spiritus cum eo fiâ—mus Sâ—â—eso the first Adam could do us no hurt were we not descended out of his loyns and in him as our common head and so the second Adam can do us no good unless we be made One with him and in him as our head also If we so be then there shall be gracious communications most blessed derivations from him but if not none of these can be looked for And who would not now desire to be in Christ who would not purchase this priviledge with a world nay who would not give ten thousand worlds for it O that you would all make sure of it Do not trouble your heads with curious enquiries into some difficulties about this union but let this be your business to make sure of the thing The poor low-gifted Christian may get it though the highest gifted man cannot grasp it VSE 3. Directions how to get into Christ But I must direct as well as perswade Methinks I hear some saying How may this blessed Vnion be attained what shall we do that we may be in the number of those who are in Christ Jesus For answer to this I must again refer you to its double bond and ligament the Spirit and Faith and advise you to get both of them Would you have Christ to be one with you then get the Spirit would you be one with Christ then get Faith 1. First get the Spirit which may be done by attendance upon the Word and by Prayer Gal. 3.2 Received ye the Spirit by the works of the Law or by the Hearing of Faith the Apostle means the Hearing of the Gospel or the Evangelical Doctrine The Gospel doth highly conduce to the obtaining of the Spirit for 't is the ministration of the Spirit 2 Cor. 3.8 Do any therefore want this Spirit let them wait upon the Gospel dispensation and publication and through the Grace of God attending that Dispensation they shall have it Let me also recommend Prayer as an excellent means for the procuring of the Spirit O Sirs what will bring you into Christ but the Spirit and what will bring the Spirit into you but Prayer you should be praying for the Spirit though you cannot as yet pray with the Spirit O that you would often go to God and plead with him for the giving of it to you Say Lord we read if any man have not the Spirit of Christ he is none of his now Lord we dread the thoughts of being none of Christs O to be out of Christ is a woful state and we perceive that is our state till we have thy Spirit we hear 't is the Spirit that knits the Soul to Christ till therefore we are partakers of it we cannot be knit to him wherefore we beseech thee to give it to us O whatever thou deniest to us do not deny us this good Spirit Thou hast promised * Luk. 11.13 to give thy Spirit to them that ask him Lord upon our bended knees we ask him of thee O now make good thy promise to us I say do you but thus pray and the thing shall be done a good God never denies his good Spirit to the good Seeker of it 2. Get Faith also This is a Grace highly precious and excellent the Apostle Peter speaks of several precious things and Faith is one of them 't is precious blood 1 Pet. 1.19 't is precious Christ 1 Pet. 2.7 't is precious promises 2 Pet. 1.4 and 't is also precious Faith 2 Pet. 1.1 Now amongst many other things which make it so precious this is one 't is the * Fidei Gratia incomparabilis haec est quod animam copulat cum Christo sicut sponsam cum sponso c. Luther tom 1.466 Grace which unites to Christ The woman consenting to take the man for her Husband upon that the matrimonial union follows so the Sinner consenting to the receiving and obeying of Christ which is one great act of Faith upon this he is united to him this I say makes Faith so precious O this is one of Faith's royal excellences nothing puts a greater worth and glory upon it than this great effect Well then see that you make sure of it are you yet without it in the sad state of unbelief You have no share in and can make no claim to this Mystical Union so long as 't is thus with you you must be put into another state and become true Believers then 't will be well These are the only persons who are in Christ we who believe are in him that is true 1 Joh. 5.20 For whom did Christ ask of his Father that they may be one even as we are one 't was for them that should believe on him Joh. 17.20 c. Therefore let it be your great endeavour to be Believers for let me tell you in the very first moment of believing you will actually be the members of Christ the Soul is in Christ as soon as ever Faith is in it I 'le say no more but only add this As you desire to get Faith first get the Spirit for if you once come to have that Spirit he will most infallibly work Faith in you Of all the several Graces he will not let that be wanting wherever he is The Vses hitherto have been General VSE 4. Several things press'd upon those who are in Christ To admire the Love of God I shall now more particularly direct my self to those who are in Christ Jesus And first is it thus with any of you that you are indeed taken into this near Vnion with Christ how should you admire the love of God! I here consider God personally and so I would excite you to admire the Love of the Father of the Son and of the Holy Ghost for indeed all the Persons have a great hand in this Vnion and the love of each of them in it is very admirable The Father first lays the foundation of it and then he orders the accomplishment of it therefore 't is said 1 Cor. 1.30 Of him i.e. of God the Father are ye in Christ Jesus c. and he also is said to call unto the fellowship of his Son Jesus Christ 1 Cor. 1.9 The Son is willing to be One with you what a condescension is that and he is the person in whom the Vnion is primarily terminated Then the Holy Ghost brings it about as one great Agent therein So that all the three Persons are concerned in the Mystical Union 't is to the Son by the Will of the Father through the agency and operation of the Spirit O let Father Son and Spirit all be adored by you Which that I may the more effectually perswade you to let the Thing it self be considered and how you stand in reference to it To be in Christ Jesus so nearly so indissolubly united to him what mercy is this There are in the Vnion many things of a
very mysterious Nature but the greatest mystery of all is that there should be such a mystery I mean that there should be such a thing for such poor creatures O consider you who sometimes were * Eph. 2.13 a far off even you are made nigh not only by Christ but to Christ you who were so far from being in Christ that you were even * 1 Joh. 5.19 in the wicked one and in him you did lie even as the carnal world doth yet you are now under a blessed conjunction with Christ You who by nature * Rom. 11.17 were grafted into the wild Olive are now grafted into and made partakers of the root and fatness of the Olive tree O incomparable transcendent mercy That so great a person as Christ the * Joh. 3.16 only begotten Son of God * Rom. 9.5 God blessed forever * Heb. 1.3 the brightness of his Fathers glory should stoop so low as to be made one with dust and ashes that you who are no better than worms which crawl on the earth should be joyned to so glorious an Head that he who did at first assume your Nature into so near an union with himself should afterwards take your Persons also and mystically unite them to his own person that it should not only be * Matth. 1.23 God with you but God in you and you in God O how will you be able in some suitable manner to bless God and Christ for such unconceivable astonishing Love as this is This being in Christ as a limb and part of him here on earth will certainly bear a great share in your highest thanksgivings and Hallelujahs when you shall be with him in Heaven To get the Vnion more cleared up 2. Endeavour after a further clearness in this Vnion This I would urge 1. With respect to the Nature of the thing 2. With respect to your Personal interest in it First get the thing it self more and more cleared up that your knowledge of it may be more full and more distinct Some further Head knowledge about it would not be amiss It 's a mystery that very mystery which hath been hid from ages and from generations but 't is now made manifest to the Saints to whom God hath made known the riches of the glory of this mystery which is Christ in you the Hope of Glory as the Apostle sets it forth Col. 1.27 now is it a mystery which hath been hid so long but is now revealed in the Gospel and shall we not labour after a clearer light about it It being a priviledge that is common to all Believers there being also such a revelation of it 't is to be lamented that it is no better understood by us 'T is true in this life we cannot hope fully to comprehend it yet we might know much more of it than generally we do Paul speaks of * Eph. 3.19 the love of Christ as passing knowledge and yet he prayed for the Ephesians that they might know it i.e. that they might know as much of it as was possible though all could not be known the same I say concerning the Mystical Vnion But chiefly In the Second place labour to be more clear as to your personal interest in it Are not many of God's people very much in the dark about this often questioning with themselves whether they be in Christ or not Is it better with you have you assurance of your spiritual conjunction with Christ As you value your comfort your inward settledness and establishment take pains after this assurance so as that with the Apostles evidence and confidence you may be able to say * 1 Joh. 5.20 we are in him that is true Could you but once arrive at this how great would your rejoycing be I have told you 't is a sad thing for a man to get no higher than a peradventure with respect to Non-condemnation now the assurance of that depends upon the assurance of Vnion The Apostle would have Christians know distinctly how the case stands with them in reference to their being in Christ and Christ's being in them 2 Cor. 13.5 Prove your own selves know ye not your own selves how that Christ is in you except ye be Reprobates In order to this assurance you must pray much for the Spirit 's witness for that Spirit which promotes it doth also discover and give the evidence of it The objective evidence you may have in your selves viz. Grace in the heart the new Creature Faith c. but the subjective evidence you will not have till the Spirit by a divine irradiation doth make out the thing to you To maintain the Vnion 3. Are you in Christ O maintain and keep up your Vnion with him this is the abiding in him which he himself speaks so much of Joh. 15.4 Abide in me and I in you so v. 5 6 7 't is not enough to be in Christ unless you abide in him You 'le say is not the Union indissoluble that which shall never cease I answer yes it is so yet you may do that which may tend to the dissolving of it though through Grace it shall not actually dissolve it and you may do that which may utterly deprive you of the sense and evidence and comfort of it though the thing it self shall remain firm and sure it concerns you therefore upon these accounts to be very careful Wherein why do not sin willingly and knowingly against God and do not abate in your constant and fervent performance of duty for these things strike at the Union at the untying of that knot which God hath tyed so fast And if it should once come to that what would become of you No sooner is the branch broken off from the root but it immediately withers and dyes could you imagine a Believer to be broken off from Christ but for one moment what a withering dying person would he be O Sirs your life strength fruitfulness comfort your all is in Christ and secured by your Union with him if that should fail all would fail do nothing therefore to endanger it Joh. 15.4 As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me v. 5. he that abideth in me and I in him the same bringeth forth much fruit for without me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seorsim à me separated from me so Beza renders the word ye can do nothing So long as you preserve your Union you 'l be strong strong to do and strong to suffer but if you once make a breach upon that you 'l be no better than Sampson when his * Judg. 16.19 strength was departed from him what is the cutting off the hair to divulsion and separation from the head 4. Improve your Vnion with Christ To improve it Are you in him you should always be drawing and deriving from him So the member doth from the head and
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
needs upon this be excellent and glorious The excellency of persons and things is to be measured by their appropinquation or approximation to that which is most excellent then the Saints are the * Psal 16.3 excellent in the earth because they are so near to Christ the center of all excellencies How was the humane Nature advanc'd and dignifi'd even above the Angelical Nature when it was so nearly united to the Godhead as the woman of mean descent is when she is match'd into some great family And hath not Christ highly advanc'd your persons too by taking them into so close so intimate an union with himself 'T was accounted honour for Esther to be taken into Ahasuerus's Royal Bed 't was a far greater honour to her to become his wife but this is nothing to the honour which Christ hath put upon you in his joyning and marrying of you to himself O let him first be adored who hath thus eâ—aâ—â—â—d poor worms and then you should know how to judge of your selves according to the advancement and dignity conferred upon you by your being in Christ As to your Being and Order the Angels are above you * Psal 8.5 Thou hast made him a little lower than the Angels but as Christ hath assumed your Nature and not theirs and hath thus nearly united your Persons to himself so they are a little nay a great deal lower than you Let there be no pride or sinful self-exaltation in you yet know how to put a right estimate upon your selves according to your advancement by Grace The Saint in his rags is greater than the Sinner in his robes for the one is in Christ and the other is not and that puts a superlative glory and excellency upon him Believers being in Christ they are safe 2. Are you in Christ Jesus then as your dignity is great so your safety is great too You need not fear the greatest dangers which threaten you upon your being in Christ even in the * Psal 23.4 valley of the shadow of death you are safe The Evils you dread are either temporal and external or spiritual internal and eternal you are secure against all That special providence which is over you secures against the first and that special Grace which is in you and towards you secures against the last * Isa 4.5 Vpon all the glory shall be a defence You upon your Vnion are a part of this glory for it points to persons as well as things therefore there 's a defence upon you to keep off whatever might hurt you You are not meerly a part of Christ through your conjunction with him but you are in regard of his special and tender affection as * Zech. 2.8 the apple of his cye and will he not guard the apple of his eye He that is in this Ark must needs be safe in the greatest deluge The Evil of Evils is eternal condemnation but what saith the Text There is no Condemnation to them who are in Christ Jesus How can they perish who are one with Christ will he suffer persons so united to him to be miserable so long as 't is well with the Head shall it not be well with the Members also In the Body Natural the Head may be safe and yet some of the Members may perish but in the Body Mystical 't is otherwise where all the members are safe in the head and as safe as the head it self O Believers you may with courage look the greatest dangers evils in the face as knowing that none of them shall ever reach you much to hurt you because you are so strongly engarrison'd in Christ But more of this in the last branch of Comfort Christ sympathizes with those who are in him 3. Are you in Christ Jesus Here 's Comfort for you Vpon your union with him he sympathizes with you in all your afflictions and looks upon all done to you as done to himself I say Christ sympathizes with you in all your afflictions for he 's a sympathizing compassionate tender-hearted Saviour as you read Heb. 4.15 Heb. 5.2 As there is by virtue of the Vnion a mutual sympathy betwixt the Head and the Members the Husband and the Wife so 't is here 'twixt Christ and you * Isa 63.9 in all your afflictions he is afflicted He that * Isa 53.4 bore your griefs when he was on earth really and properly he bears them still now he is in heaven in a way of sympathy Further I add he hath a tender sense of what is done to you and looks upon it as done to himself and no wonder since he and you are but One. He that touches you touches the apple of his eye Zech. 2.8 * Sic vocem pedis suscipit Lingua clamat calcas me in membris Christi Christus est August in Ps 30. Saul Saul why persecutest me Act. 9.4 When the Saint is persecuted Christ himself in him is persecuted As if any kindness or love be shown to Believers Christ looks upon it as done to himself Matth. 25.40 Inasmuch as ye have done it unto one of the least of these my Brethren ye have done it to me So if any unkindness be shown to them Christ looks upon it as done to himself O that Enemies would be quiet and let God's people alone and fear to wrong or injure them for they are so united to Christ so incorporated with him that they who strike at them do through them strike at Christ himself Will certainly supply them in all their wants 4. Are you in Christ He will then most certainly supply you in all your wants In temporal wants fear not Christ will provide will he suffer that body to starve which he hath united to himself You are full of anxious thoughts what ye shall eat and drink what ye shall put on Christ would have you * Matth. 6.26 take no thought about these things your bodies being in union with him he 'le look after them so that they shall not want what is necesiary O Believer hath Christ thus admirably joyn'd thee to himself and will he deny thee a little meat and drink and cloathing And then as to spiritual wants in those Christ will supply too Every member in the body from this head shall receive that grace life strength that is proper for it The root supplies every branch with what it needs Christ will do the same to every believing Soul and this is part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that supply of the Spirit which you read of Phil. 1.19 This union is operative and communicative if thou beest in Christ thou shalt most surely have from him * Rom. 12.3 that measure of Grace and Comfort which he sees best for thee Every Lamp in the Golden-candlestick was supplied from the two Olives Zec. 4.12 and so every particular member of Christ is and shall as need requires be supplied from him The Apostle tells us 1 Tim.
and who is in Christ Jesus He doth not say There is no condemnation to them which are in Christ Jesus (b) Non dicit quia non secundum carnem ambulamus sed qui non secundum c. ne faciat in hâc justificationis causâ primum esse quod secundarium est c. Muscul in Rom. Cap. 8. V. 4. p. 124. because they walk not after the Flesh c. but to them who walk not after the Flesh c. so that this is meerly descriptive of the person The heavenly and spiritual life is not the (c) Non propter novam aliquam qualitatem quam in nobis operata est gratia Spiritus Sancti extra condemnationem sumus sed propter solam gratiam Dei quam fide Christi apprehendimus Muscul Non causa justificationis sed conditio nota justificatorum Pareus See more Dub. 2. p. 773. Cause of Justification only 't is the note or evidence of justified persons And as to the union with Christ the fruits of the Spirit and the effects of grace and sanctification begun in us these do not unite us unto Christ onely they (a) Fructus Spiritus sive sanctificationis in nobis inchoatae effecta nos non inserunt Christo sed nos ei insitos esse declarant Beza declare us to be so united they are Evidences not Causes Wherever there is justification and the mystical union there is sanctification and holiness yet the latter is not the ground of the former as wherever life is there is sense and motion yet these are not the cause but onely the sign evidence and consequent of life There 's a vast (b) Sunt cohaerentes quidem sed diversae questiones quâ re eximamur omni condemnationi c. quinam in Christo eximuntur condemnationi ii videlicet qui se in Christo esse ex regenerationis fructibus ostendunt Beza difference betwixt who is justified and why or upon what grounds he is justified The holy walker is the justified person but he is not justified because of the holiness of his walking No this causal influence upon justification is wholly founded upon the merits of Christ applied by Faith This is the Protestant-Doctrine to which I shall have occasion from these two first Verses to speak more than once 4. The description is laid down not in the Negative only but in the Affirmative also 't is not only who walk not after the Flesh but 't is also who walk after the Spirit In order to the participation and evidence of the grace of the Gospel 't is not enough (c) Non sat est non ambulare secundum Carnem abstineré á malis non peccare sed oportet secundum Spiritum ambulare benè â—agere Qui enim non benè agit hoc saltem malum committit quod bonum omittit Corn. Mussus Ut intelligamus non sufficere ad evitandam omnem damnationem abstinere á Carnalibus sed oportere proficere in Spiritualibus Cajet not to be evil or not to do evil but there must be being good and doing good Meer Negatives will never justifie or save for a man may go so far upon bare restraing grace and besides God requires a great deal more As when the repentance is right there is not only a ceasing to do evil but there is also a learning to do well Isa 1.16 Psal 34.14 Depart from evil and do good So when the walking is right and evidential of Gospel-mercy there is in it both the absence of Sin and also the presence of Vertue and Grace A Religion made up of Nots is but an half-religion To be magis extra vitia quam cum virtutibus as the (d) Tacit. Hist Lib. 1. p. 323. ex Edit Lips Historian describes Galba rather free from vice than vertuous in the positive fruits and effects of vertue this is not sufficient 't is to be as a cake that is bak'd but on one side as the Metaphor is Hos 7.8 The first is well but the last is (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. l. 4. c. 1. better as the Philosopher tells us The Gospel doth not only teach us to deny ungodliness and worldly lusts but also to live soberly righteously godly in this present world T it 2.12 And it threatens not only those who bring forth evil fruit but also those who do not bring forth good fruit Matth. 3.10 'T is an expression of Theophylact upon the Words (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theop. Meer abstinence from Vice doth not crown but there must be also the participation of Virtue and of that which is Spiritual And (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Vers 4. hujus Capitis Chrysostome upon the fourth Verse speaks to the same purpose You have in the description of the Text therefore the negative and the positive part of holiness and these two must go together for holiness is made up of both 1 Pet. 1.14 15. As obedient children not fashioning your selves according to the former lusts in your ignorance there 's the negative part But as he which hath called you is holy so be ye holy in all manner of conversation there 's the positive part As some read the Words this head cannot be grounded upon them for they onely put in the Negative not walking after the Flesh leaving out the Affirmative but after the Spirit So the Syriack so the Vulgar and the Expositors who follow it But generally the Greek Copies have it and the Syriack too brings it in v. 4 and why not here as well as there 'T is not put in onely as a (h) Non est dubium rectissimè tanquam interpretationem addi secundum Spiritum Qui enim non ambulat secundum Carnem necesse est ut ambulet secundum Spiritum medium enim in vitâ humanâ nullum est Contz in cap. 8. ad Rom. Quâ—â— true interpretation but 't is a part of the Text it self 5. The Apostle here brings in two Walkings and he supposes them to be contrary for he sets them in opposition one to the other who walk not after the Flesh but after the Spirit implying a contrariety betwixt these two walkings And so indeed there is the Flesh and Spirit are two contrary principles and therefore the Walkings which proceed from these contrary principles must needs be contrary too They are so contrary that they are incompatible and inconsistent in the same subject there may be Flesh and Spirit in the same person but there cannot be walking after both in the same person Therefore saith the Apostle Gal. 5.16 Walk in the spirit and ye shall not fulfil the lusts of the flesh as if he had said he that doth the one cannot do the other too He goes on v. 17. The flesh lusteth against the spirit and the spirit against the flesh and these two are contrary Contrary as to their Natures their Originals and which suits best with the scope of
the higher faculties under the filthiness of the Spirit So Eph â— 3 Among whom also we all had our conversation in times past in the Lusts of our Flesh how why in fulfilling the desires of the flesh and of the * Non Corpoâ—s tantum hâ—e partis ratione carentis sed etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opera esse vult omnes esmedi cupiditates quas ex solâ animae parte quae censetur rationis expers produci Platonici prohibent Salmas in Epictet p. 117. mind So that all Lusts do not he in the desires of the flesh but there are some which lie in the mind and in the highest faculties of the Soul Therefore the Apostle in this Chapter v. 6. speaks of the wisdom of the flesh where God willing we shall shew against the Papists that the Flesh and the Lusts thereof are not to be confined to the lower and sensitive part in man but that they do also extend to the nobler and higher part in him And to instance but in one place more you read Col. 2.18 of a fleshly mind These are the Lusts that are situated in the upper region of the Soul but then there are Others which reside in that region which is lower They are called fleshly Lusts 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly Lusts c. They are also called worldly Lusts Tit. 2.12 The grace of God which hath brought salvation teacheth us to deny ungodliness and worldly Lusts They are stiled fleshly Lusts because they are altogether for the satisfaction of the fleshly and sensual part or because they reach no further than the fleshly part and they are stiled wordly Lusts because they are drawn forth by wordly Objects or because they draw out a man in eager propensions after worldly things What it is to walk after the Flesh in this particular consideration of it Now to bring this down to the business in hand The Flesh being thus particularly considered so to walk after it it 's this For a person to be under the regency and dominion of Lust in whatever part or faculty it may reside or exert it self so that he acts in a ready willing full subjection to it and compliance with it 'T is to be under the unbroken strength of sensual propensions and to follow them in the course of life More closely 't is to be carried out with vehemency of desire after some fleshly good so as wholly to be swallowed up in pursuits after it and delights in it even to the slighting undervaluing total neglect of what is truly and spiritually good this is Lust by which whoever is thus acted he is a walker after the Flesh For wherever Lust commands and is obeyed in one respect or another there 't is walking after the Flesh Oh doth it bear sway in any of you that you obey and act by it in heart and life the dark side of the Character is towards you you walk after the Flesh and not after the Spirit Saints in Christ Jesus do not thus walk the Flesh may sometimes be stirring and lusting in them but they dare not hearken or give way to it they repel its evil motions and propensions do not follow or steer their course by the commands and counsels thereof and they are not inordinately desirous of sensual things In general they do not they dare not * Rom. 6.12 obey sin in the lusts thereof or fall in with the cursed suggestions and follicitations of the Flesh to that which is evil They that are Christ's have crucified the Flesh with the affections and lusts thereof Gal. 5.24 But let this suffice for the opening of the Negative who walk not after the Flesh much more might be added but that which follows will give more light about it Before I enter upon the applying of this let me proceed to the opening of the positive or affirmative part Such as are in Christ Jesus do not walk after the Flesh what then do they walk after why after the Spirit The Question here to be answered is Quest what is it to walk after the Spirit or when and how may persons be said to walk after the Spirit Ans What is meant by Spirit For the better answering of which Question we must first enquire what we are to understand by the Spirit for that being cleared the walking after it will be the more evident Here also not to insist upon the several significations and senses of the word Spirit in this place it must be taken either Personally for the Spirit of God the third Person in the Sacred Trinity or Habitually for Grace in us the Divine Nature implanted in the Soul in the work of regeneration or it must be understood of both You find Grace in Scripture set forth by Spirit Joh. 3.6 What is born of the Flesh is Flesh and what is born of the Spirit is Spirit where the latter Spirit must be understood of the heavenly and renewed Nature Jude 19. the Apostle speaks of some who were sensual having not the Spirit which though it be chiefly to be understood of the Spirit of Grace of which these persons were destitute yet it takes in the Grace of the Spirit too So Gal. 5.17 The Flesh lusteth against the Spirit and the Spirit against the Flesh i. e. the corrupt Nature and the renewed and sanctified Nature do reciprocally oppose and contend each against the other So some interpret that of our Saviour Mat. 26.41 The Spirit is willing but the Flesh is weak but I cannot lay so great a stress upon this place for this import of the word And as the sinful Nature may very well be set forth by Flesh so Grace or the sanctified Nature may as well be set forth by this appellation of Spirit Why Grace is set forth by the Spirit And that for these reasons 1. because 't is of the Spirit of God it being immediately infused and created by him 2. Because 't is principally seated in the Spirit the Soul of man 3. Because 't is a spiritual thing and vents it self most in spiritual acts 4. Because of the nobleness and excellency of it Now you 'l ask in which of these senses is Spirit here to be taken I answer 't is best to take in both namely both the Spirit of Grace and also the Grace of the Spirit or the renewed Spirit in the Creature the thing here spoken of is applicable to both and therefore why should we limit it to one The word Spirit throughout in this Chapter is generally taken in the personal notion for the Holy Ghost himself and no sooner had the Apostle mentioned Spirit in this verse but presently in the second verse he speaks of the Spirit as consider'd personally the Law of the Spirit of Life c. he means the living and quickening Spirit of God therefore to be sure this sense must be taken in And Grace habitually considered or the renewed
Nature in the Soul that too may have its place here very properly for Spirit being set in opposition to the Flesh which is the depraved Nature it must have some reference to that other Nature which is opposite to this And * Spiritus sumitur pro animo regenerato per Spiritum Pareus Per spiritum intelligit novitatem Naturae effectam per regenerationem Spiritus vitiositate naturali emendatâ Piscat Vocat Carnem universam hominis naturam ut quae corrupta exciderit à priftinâ dignitate cui opponitur Spiritus eadem viz. instaurata per Spiritum Dei Beza Interpreters generally so open it 't is best therefore I say to take in both these notions of the word Spirit The natural and philosophical notion of Flesh and Spirit is Body and Soul though yet some Philosophers sometimes speak of them in a somewhat different and more restrained sense For Spirit they make to be as the whole Soul in general so sometimes only the highest part of the Soul viz. the intellectual and discursive Faculty in compliance with whom or rather with the * Vide Drussum in 1 Thes 5.23 Jewish Writers in their Nephesh Ruach and Nesama Paul seems so to use the word * 1 Thes 5.23 I pray God your whole Spirit and Soul and Body be preserved blameless c. And as to Flesh that they make to be not onely the Body it self but also the sensitive Soul that part which is void of and sets it self against Reason and refuses to be subject to the Laws and Dictates of the rational faculty Thus the * For this see Salmas in Epicl Simplic p. 116. c. Platonists and Stoicks do frequently make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh onely they differ about the diversity of the Faculty where 't is seated from the reasonable faculty Now though Flesh and Spirit in the Text contain in them something higher than what this philosophical notion of them reaches yet 't is not altogether to be rejected and therefore in this discourse it will accordingly be made use of What it is to walk after the Spirit Now I come to answer the Question What is it to walk after the Spirit In general 't is to walk in the way of Spirit The Flesh hath its way and the Spirit hath its way the way of the Flesh is sin wickedness rebellion against God c. the way of the Spirit is holiness obedience righteousness c. He then that walks in the way of Sin he walks after the Flesh and he that walks in the way of Holiness he walks after the Spirit for the walking is according to the way that men go in So again To walk after the Spirit 't is to bring forth the fruits of the Spirit the Spirit hath its fruits such as Love Joy c. Gal. 5.22 and the Flesh hath its fruits several of which are recited Gal. 5.19 where the fruits of the Spirit fill up the life there 't is walking after the Spirit and so è contra as to the Flesh In short as to the general opening of it To walk after the Spirit 't is to live the holy and the spiritual life 't is to have Gods Spirit and to act in compliance with and obedience to it and 't is too to have the Divine Nature in the Soul to follow the motions and dictates of that Nature and to live in the exercise of the several Graces which grow upon that root I could very much enlarge upon this General Description but I shall chuse rather to explain the thing particularly under these Five Heads To walk after the Spirit 't is 1. To have the Spirit to be the principle of acting 2. To have the Spirit to be the guide of life and to follow its guidance 3. To have those affections which are proper to and suit with the Spirit 4. To live under and to close with holy inclinations and propensions to what is good 5. To act for spiritual Ends. Here I instance in more particulars than I did in the opening of the Walking after the flesh but they are as applicable to that as to this and they being contraries the One will illustrate the Other I. To walk after the Spirit 't is for a person to be acted by the Spirit or to act from the Spirit as his principle That is the principle as hath been said which acts a man or from which he acts when the Spirit is this to a person so that he lives and acts by its vital quickening agency and working in him then he may be said to walk after or according to the Spirit You heard before a man walks after the flesh when the flesh is his principle and so he walks after the spirit when the spirit is his principle This is applicable to the Spirit in both of the respects which have been mentioned As 1. take it personally the Holy Spirit is in Believers as the spring and principle of their obedience and holy actings In a sober sense all others I dread and detest that which acts and animates the Saints in their course it is Gods own Spirit he is not barely in them but he is in them as a lively and active principle to actuate their Graces to quicken and excite them to all holy and spiritual acts This is a part of that walking in the spirit which you read of Gal. 5.25 If we live in the spirit let us also walk in the spirit as if the Apostle had said if the Spirit hath been a quickening spirit to us and hath wrought a supernatural life in us then let us walk in the Spirit that is let us all along live and act by this Spirit as our great principle Such as are in Christ they pray mortifie sin are heavenly minded love God deny themselves c. now in all these acti agunt they act as they are acted from above the Spirit on his part stirs them up to what is good and gives out his influences to them in what is good and they on their part fall in with his exciting and assisting grace in opposition to all the interposures of the flesh and so they walk after the Spirit Then 2. take the Spirit habitually for Grace or the sanctified Nature in the heart this is a secondary or subordinate principle the principium Quod as the former is principium Quo from which spiritual acts do proceed You have the Apostle speaking to this double principle Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me there 's the supreme and first principle and the life which I now live in the flesh I live by the faith of the Son of God there 's the subordinate and secondary principle Faith and Love those two great branches of that general root which I am upon make all the several wheels in a gracious heart to move that which is done in the life comes from
these in the heart the spiritual walker doth all from these two Graces as his abiding principles he lives by the Faith of the Son of God and * 2 Cor. 5.14 the Love of Christ constrains him Now he who is acted by this twofold principle he is the walker after the Spirit 'Pray observe as there are two publick Heads to which all men in the world do belong the first and the second Adam and as there are two Common States under which all are and shall be comprehended at present it is the state of Nature or the state of Grace and hereafter it is the state of blessedness or the state of mistery So there are also two Common Principles by which all men in the world are acted viz the Flesh and the Spirit They that have Flesh for their principle they walk after the Flesh they that have the Spirit for their principle they walk after the Spirit So far forth as our principle is divine and spiritual so far forth is our walking divine and spiritual for that is always answerable to its principle O are you acted in your course by an inward principle is that the Spirit of God and Grace in the heart is all done by and from this Spirit this is to walk after the Spirit II. To walk after the Spirit 't is to have the Spirit for the guide of life and to follow its guidance Where there is a fleshly guide there 't is fleshly walking where there is a spiritual guide there 't is spiritual walking for the Course is denominated as from the principle so from the guide or rule And indeed the latter is in part included in the former for whatever is the principle that carries in it too the nature and use of a guide inasmuch as the action is always steered and ordered by and according to the principle but yet I consider them here as distinct I say when the Spirit is the guide and followed as the guide this is to walk after the Spirit As I may be said to walk after one when he goes before me shews me my way and I follow him step by step where he goes I go as he bids me move so I move So 't is in reference to this walking after the Spirit Thus 't is very commonly opened Ambulare secundum spiritum quid est sequi in omnibus nostris actionibus ductum Spiritus Sancti What is it to walk after the Spirit 't is for a man in all his actions and motions to follow the Spirits conduct and guidance And here too 1. God's spirit is a guiding spirit He leads directs the Soul to and in the way of holiness I say in the way of holiness for this pure and holy spirit always leads to that which is pure and holy never to that which is sinful his excitations and guidance being evermore agreeable to his Nature Psa 143.10 Teach me to do thy will for thou art my God how doth God teach or guide a man to this it follows thy spirit is good good in it self and good as a guide to us lead me unto the land of uprightness Now when this Spirit is the dux viae a persons leader and guide and he follows its guidance in his conversation then his walking is right and good 'T is set forth Ver. 14. of this Chapt. by being led by the spirit As many as are led by the Spirit of God are the sons of God You read Ezek. 1.20 of the living Creatures whithersoever the Spirit was to go they went thither was their spirit to go And you read of the people of Israel Numb 9.16 As the cloud moved they moved as that stood they stood c. Thus 't is with the spiritual walker he is one who fetches his guidance from the unerring spirit and who regulates all his motions according to the spirits direction what the Spirit bids him do that he doth what the Spirit forbids him to do that he doth not he moves or stands still as this great guide directs him Let not any mistake me as though I did in this assert or advance any Enthusiasms immediate inspirations or directions from the spirit without or besides much less against the written word No God willing I shall shew the danger and vanity of such pretences when I come to the 14 v. I am for the Spirit and the * Ambulare secundum spiritum est omnes actiones qualescunque sunt dirigere instituere secundum dictamen Spiritus Sancti in Verbo in conscientiâ nostrâ secundum Verbum loquentis Sâ—râ—so Word conjunctly he guides but 't is by and in the Word and the guidance of the Word is the guidance of the Spirit He that squares his Life by the Counsels Commands Prohibitions of the Word he truly walks after the Spirit Again 2. there is the sanctified Nature which is a guide also though inferiour to the former Gal. 6.15 16. In Christ Jesus neither circumcision availeth any thing nor uncircumcision but a new creature and as many as walk according to this rule peace be on them and mercy and upon the Israel of God The New Creature or Grace is a rule 't is not onely regula regulata but in some sense also regula regulans For in subordination to the Word it shows a man what is good and directs him to and in the doing of it what is evil and how he is to shun it it leads him to those things which are suitable to its self as to love God to hate sin c. He that lives in compliance with this guide he walks not after the flesh but after the spirit III. To walk after the spirit 't is to have spiritual and heavenly Affections such as are proper to and suit with the Divine Spirit The Spirit himself wherever he dwells and the spiritual life wherever it is wrought in the Soul are always attended with spiritual affections and indeed much of the influence and efficacy of both is exerted in the spiritualizing of the affections These are always suited to the Nature the fleshly nature hath fleshly affections and the Divine nature hath Divine and spiritual affections so that the walking after the spirit or after the flesh is very much to be judged of and measured by them Doth the poor Creature love God is his delight and joy in spiritual things have they his most strong and vehement desires this is to walk after the spirit Our Apostle himself here opens the twofold walking by this Ver. 5. They that are after the flesh or who walk after the flesh mind the things of the flesh but they that are after the spirit or who walk after the spirit mind the things of the spirit This minding the things of the flesh or of the spirit is not to be limited either to the inward acts of the Mind in the thoughts onely or to the outward endeavours but it includes and takes in the affections also Here then is the difference
Such as are after the flesh they mind i. e. they savour and relish the things of the flesh their affections are wholly set upon and drawn out after fleshly Objects their love delight desires run out altogether upon these things But they that are after the spirit they mind the things of the spirit their affections are fixed upon spiritual Objects they run in the right channel are place upon God and Christ they are in a word pure and heavenly The flesh hath carnal affections and indeed it puts forth it self very much if not most in them therefore you have it coupled with them Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts On the other hand the spirit hath its affections too but they are as contrary to the former as Heaven is to Hell 'Pray observe what the Apostle subjoins v. 25 If we live in the spirit let us walk in the spirit This walking in the spirit for it will bear this sense as well as that which I mentioned before is brought in by way of opposition to the affections and lusts of the flesh 't is as if he had said if we live in the spirit then let us not give way to those sordid affections which are of the flesh and suit with it but let our affections be such as may suit with the Holy Spirit and with that Divine Life which he hath wrought in us Where any thus walk in the spirit they walk after the spirit IV. To walk after the Spirit 't is to live under and to close with secret inclinations and propensions in the Soul to what is holy and good so that the bent byas tendency and workings of the heart are for what is good and against what is evil These two contrary principles have always contrary propensions they incline and draw contrary ways the good Spirit and the sanctified Nature are all for Obedience close walking with God the exercise of the several Graces c. there 's their tendency The evil Spirit without and the evil Nature within I put them together for they agree too well in that which I am upon they are altogether for sin they perpetually incline and urge to pride passion envy coveteousness uncleanness c. there 's their tendency And these different propensions are so far in the Saints themselves that they are the ground of that civil war and conflict which they in this Life feel so much of They are set forth by the lustings of the flesh against the spirit and of the spirit against the flesh Gal. 5.17 Now according to the strength and prevalency of these two principles and the closure of the heart with them in their different propensions and inclinations so is the Walking either after the flesh or after the spirit Let me not be misunderstood I do not speak of the meer inexistence or inbeing of these contrary propensions no nor of the prevalency of them in some particular acts for both of these may be in a Child of God and in one who walks after the Spirit as you see in Paul himself Rom. 7.23 25 I onely speak of evil propensions in their full strength when they are entire unmixt unbroken do prevail as to the general course when persons upon all occasions side with and wholly give up themselves to them where 't is so doubtles there 't is walking after the flesh But now when these are resisted and the Soul doth rather fall in with the good inclinations of the good Spirit so as to cherish obey comply with and act according to them then 't is walking after the spirit V. This walking after the Spirit consists in the spiritualness and supernaturalness of the aims and ends For the Spirit of God where ever he is always raises and elevates a man in his ends and the spiritual life too wherever it is always is attended with spiritual ends namely the glorifying of God as the supream and ultimate End and the saving of the Soul as the subordinate End Where-ever there is a supernatural principle there will also be a supernatural end for the end is always adequate and answerable to the principle as it cannot be higher so it will not be lower Men that are nothing but corrupt nature and flesh their aims are answerable to their state all that they drive at is the Flesh or Self under some fleshly consideration as they act altogether from Self some base fleshly principle so they act altogether for Self some base fleshly end the great End the glory of God is nothing to them but Flesh is all in all here 's no halting in the case this is down-right walking after the flesh But they that are spirit and have the spirit O they look higher the mark which they aim at with the greatest steà diness they can it is God's Glory You see it in Paul Phil. 1.21 To me to live is Christ and to dye is gain Christ was the matter of his life and the end of his life for these two Things make the living Christ Paul was all for this as he * Ver. 20. there speaks that Christ might be greatned or magnified by him And he speaking elsewhere of the Saints in general he thus sets them forth * Rom. 14.7 8. None of us liveth to himself and no man dieth to himself for whether we live we live to the Lord and whether we dye we dye to the Lord whether we live or dye we are the Lords Now so far forth as any in their course come up to these high and spiritual ends so far and no farther may they be said to to walk after the Spirit Flesh always centers in flesh but grace causes a man to aspire and aim at the glory of God The spiritual Walker makes this his chief end and looks upon all other things but as means to this and herein lies the very essence of Holiness or of holy Walking Would any of you fully understand your selves so as to be able to pass decisive judgment about this let your enquiry run out here what are our Ends what is it that we mainly design and intend in our Course As every mans End hereafter happy or miserable shall be according to his walking here so every mans walking here is either spiritual or carnal according to his End Our Lord tells us Joh. 7.18 He that speaketh of himself seeketh his own glory but he that seeketh his glory that sent me the same is true and no unrighteousness is in him So here he that liveth himself and of himself he seeketh himself but he that seeketh the glory of God the same is a true walker after the Spirit Thus have I shown in these five particulars what it is to walk after the Spirit Concerning which 't is not necessary that I should vouch an exact difference betwixt them I give them but as so many illustrations of the Thing and so you must take them From all that hath been spoken it
maledictione carni suae interim securè indulgens Ut ergo frustra blanditur c. Calvin Non satis est Christum ore profiteri oportet Fide per opera esfioaci Christo ahhaerere quod fit non Carnis sed Spiritus ductum sequendo in vitâ Observa secundò quòd connexam esse docet Justificationis Sanctificationis Gratiam adeò ut divelli nequeant ut frustra de priore glorietur qui posteriorem non habeat Qui igitur habâ—nas laxant carni testantur se in Christo non esse c. Hinc refutatur trita Papistarum Calumnia c. Atqui docemus cum Apostolo non esse in Christo nisi qui secundum Spiritum ambulant qui carni indulgent eos inanem Fidem profiteri c. Pareus Sunt cohaerentes quidem c. Beza this very place say that which might be enough to all ingenuous men to obviate these Calumnies But let this pass Give me leave onely in the General to vindicate our Faith in this matter and to shew that what we believe herein is not at all repugnant to this or to any other Scripture For do we hold that Believers are exempted from condemnation and shall most certainly be sav'd upon their being in Christ though they live a sinful carnal wicked life how often have our Opposers been told that we detest and abhor such an Opinion We say indeed that sanctification holiness or walking after the Spirit are not the meritorious causes of Non-condemnation that honour we give to the alone merits of our Saviour yet withall we say that whoever hath an interest in such blessedness he is a sanctified person and he must and shall live an holy life Is not this enough as much as what the Word will bear us out in Can we not be for Walking after the Spirit unless we make it to be a Cause of our justification or can we not hold imputed righteousness but we must deny inherent righteousness are these two inconsistent Our Adversaries asperse us as if we denied the latter which we do not but what may we say of them who do most certainly deny the former To go on Do not we set inherent righteousness as high as they bate but perfection and merit the First of which would make it impossible in this life as the Other would derogate from the freeness of God's grace and the fullness of Christ's merit And we appeal to the world do our Censurers with their principles live more holily than Protestants with theirs we wish we could see it Nay take the whole model and platform of their Doctrine and of ours and let the would judge which doth most tend to the * See Dr. Stillingslees of the Idolatry of the Church of Rome Chap. 3. p. 178. promoting of a strict and holy conversation Indeed if we give way to the flesh and walk after the flesh we are to be blamed for our practices but the principles of our Religion are strict holy and good In short we are for the same things which They contend for and that too in the highest measures and degrees so far as the infirmities of the present state will admit of but not upon the same grounds We are for the spiritual life as the fruit and evidence of the Vnion and as always attending the person who is in Christ and shall not be condemned but we dare not make it to be the meritorious ground or to have any causal influence upon the one or the other If this will not satisfie let our revilers revile on 3. There are but Iew who are in Christ 3. If this be the way and course of such who are in Christ that they walk not after the flesh but after the spirit it informs us then that there are but few who are in Christ or who have any interest in the Mystical Vnion I would not streighten or narrow the Grace of God or the happiness of the Creature further than the word it self doth but on the other hand I must not make them wider than that doth The most it is to be feared are out of Christ because the most do walk after the flesh 't is but here and there some few who walk after the spirit Instead of walking not after the flesh but after the spirit the generality of men walk after the flesh and not after the spirit they are in the flesh there 's their state and they walk after the flesh there 's their course O that this was not as evident as the light of the noon day This Flesh as you have heard is either the corrupt Nature in the general or more particularly 't is the corrupt Nature venting it self in and about fleshly and sensual things now in both respects how do fleshly Walkers abound As to the First what an unholy sinful life do the most live how doth the depraved Nature break forth and show it self in their whole course this is that which acts them all along by which they steer and order their conversation And as to the Second look upon the greatest number of men how sensual are they they lie tumbling and wallowing in the mire of Lust are even immers'd and swallowed up in fleshly things minding nothing so much as the pleasing of the flesh Go to them at their Tables there 's gluttony excess in eating and drinking they pamper the body whilst they starve the soul Mind them in their pursuits 't is some fleshly good they mainly drive at some fleshly interest by which they steer their course what do they most consult but the Fleshes ease and interest O that 's the thing which they make provision for that they may fulfil the lusts thereof which the Apostle so expresly forbids Rom. 13.14 their forecasts projects contrivances are for the Flesh yea all their thoughts are imployed as so many caterers or purveyours for their sensual lusts is not this walking after the flesh and is not this more or less the Walk of the most Alas as to that walking after the spirit which hath been opened how few are there that know any thing of it the generality are wholly strangers to it understanding the Angelical life in Heaven as well as the spiritual holy life of Saints here upon earth you can scarce make them believe that there is such a life so far are they from the living of it Thus 't is with the multitude and is not this then too clear an evidence too full a demonstration of the paucity of such as are in Christ O that we could bewail and lament it what more plain than that such who are in Christ do walk not after the Flesh but after the Spirit and what more plain too than that the body of men do walk after the Flesh and not after the Spirit Sirs let us not flatter and think too well of our selves * Ut eos omnes intelligamus esse exclusos qui Fidem Evangelium jactitant cum interim volutentur in
crassissimis vitiis c. P. Mart. Addo quòd fortasse Paulus non tam spectasse videtur vim Baptismi quâ omnis macula penitus abstergitur sed ad mores ac vitam eorum qui Christi gratia perceptâ omnes vitae suae rationes ad Christi legem exigunt atque it a pravae cupiditati nonobsequuntur Justinian we talk of Faith make our boast of the Gospel glory in our Baptism lay a great stress upon our Church priviledges when yet notwithstanding all this we are meer Flesh-pleasers our Conversations are carnal and fleshly doth not this proclaim us to be yet out of Christ VSE 2. Of Examination about our walking whither it be after the flesh or after the spirit Secondly Let me desire you to examine what your walking is whether it be after the flesh or after the spirit Is spiritual walking the property of all who are in Christ must this evidence your union with him how then doth it concern you all to judge aright about it Here are two Sorts of Walkers and every man in the world comes under the One or the Other for these two divide the world betwixt them Now where are you what is your course which of these walkings do you come under what do you follow Flesh or Spirit I told you at the first this is a thing which may be known the Apostle doth not lay the Evidence upon something that is abstruse and hard to be understood but upon that which is easie to be found out surely with a little diligence every person may know what his walking is I intreat you therefore to urge this home upon your selves O let every one say how do I walk what a kind of life do I live holy or sinful spiritual or carnal Brethren your freedom from Condemnation depends upon your Vnion with Christ will you not find out that then your Union must be known by the holiness of your walking and will you not understand your selves about this also O what a blessed thing is it when a man is clear in this so that he can frame a Syllogism upon it thus He that walks not after the flesh but after the spirit he is in Christ But I through grace am one who walk not after the flesh but after the spirit therefore I am in Christ This is a good bottom to build assurance upon these premises will bear the weight of such a conclusion be sure you take up with nothing short of this 'T is onely the spiritual life which must assure of the Mystical Vnion 1 Joh. 1.6 If we say that we have fellowship with him and walk in darkness we lie and do not the truth 1 Joh. 2.4 5 6. He that saith I know him and keepeth not his commandments is a liar and the truth is not in him But whoso keepeth his word in him verily is the love of God perfected hereby know we that we are in him He that saith he abideth in him ought himself also to walk even as he walked Faith indeed is the bond of the union but holines of heart and life is the mark or evidence of it And 't is the walking which makes the Christian 't is not external profession the being of such or such a party some good religious talking but 't is the course of life which is the distinguishing character betwixt person and person O that God would direct every one of you to pass righteous judgment upon himself concerning this I need not add any thing to what hath been laid down in order to the helping of you in this Tryal The walking after the Flesh and after the Spirit have been opened and by the particulars which make up each of them you may be able to judge of your selves 'Pray go over them in your own thoughts again and again and say is the Flesh or the Spirit our principle our guide what are our affections do we savour the things of the Flesh or of the Spirit what are our secret and strongest propensions are our Ends fleshly or spiritual I say go over these things again and again and there 's no question of it but that serious and frequent examination in a little time will fully clear up the thing to you Atwofold walking after the Flesh Onely to prevent mistakes let me tell you there is a twofold walking after the Flesh One more gross and manifest the Other more close and more indiscernable The first is when the Flesh breaks forth and openly vents it self in external and bodily lusts such as adultery uncleanness drunkenness gluttony c. this is * 2 Cor. 7.1 the filthiness of the flesh The Second is when the Flesh more secretly vents it self in internal heart-lusts such as are kept in and lie smothering in the Soul as pride self-love envy coveteousness c. this is the filthiness of the Spirit the Apostle gives a Catalogue of the actings of the Flesh in both of these respects Gal. 5.19 20 c. Now here 's the mistake of men they confine walking after the flesh to the first of these the latter being little regarded by them so that if they do not live in whoredome gross intemperance open profaneness bruitish sensuality they think all is well whereas they may be free from these gross practises and yet be walkers after the flesh The corrupt Nature hath other out-lets besides these and there may be Sins ulcers within when they do not externally show themselves O be not deceived you are not possibly so and so vitious in the outward conversation but if there be within in the Heart malice hatred envy uncharitableness self exalting inordinate affections to the world coveteousness these are enough to bring you within the compass of walking after the flesh * Invidentia vitium Diabolicum quo solus Diabolus reus est c. Non enim dicitur Diabolo ut damnetur adulterium commisisti furtum fecisti c. sed homini stanti lapsus invidisti Aug. de Disc Chri. cap. 1. Devils you 'l grant are bad enough 't is because of their envy pride c. for the grosser sins of the Flesh they are not liable to them * De Civitate Dei l. 14. c. 2. Austine proves that the Stoicks that strict Sect of Philosophers were as guilty of this upon their inward unmortified corruptions as the Epicureans themselves a more debauched and sensual sort of men if they be not wrong'd for as to Epicurus himself * Against whō see Dr. Meric Casaubon of Incredulity par 1. p. 202. c. Laertius Gassendus c. give a quite other character of him Do I see one living a bruitish life wallowing in his filthy lusts laying the reynes upon the neck of his corruptions he 's drunk defiles his body lives in open wickedness c. I 'm sure this man walks after the flesh these are the works of the flesh which are manifest Gal. 5.19 every eye sees and every tongue cries shame
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
one do the imagination of his evil heart or as 't is Jer. 6.16 Stand ye in the ways and see and ask for the old paths where is the good way the way of the Spirit and walk therein and ye shall find rest for your souls but they said we will not walk therein Do you walk after the Flesh and resolve to do so still then 't is sad indeed but I would fain hope better of you 'Pray be intreated to read the Motives again which have been set before you and in your most calm thoughts to pause and dwell upon the things which have been spoken Shall I need to add any thing further in telling you that all your walkings yea every step you take is known to God Job 21.4 Job 34.21 Psal 139.3 Psal 119.168 that God judges of every man here and hereafter will judge every man at the Great Day according to his walking Eccles 11.9 2 Cor. 5.10 Eccles 12.14 that Death will come with a dreadful aspect where the life hath been carual and sinful that in the way of the Flesh you are in danger of treading upon Serpents Vipers Adders Scorpions every â—â—â—p you take that by this Course you * Psa 16.11 forsake the path of life and for a little flesh-pleasing put your selves into the broad way to everlasting damnation how much might I yet say upon this account but enough and enough hath been already said if God will but set it home upon the Conscience The Lord hedge up your ways with thorns and make a wall that you may not find the paths of the Flesh and thereupon may resolve to get into the paths of the Spirit for surely it will be better then than now it is I allude to Hos 2.6 7 VSE 4. To those that do walk after the Spirit Three things urged upon them There is one Vse more and that shall be directed to them who do walk after the Spirit Three things to such 1. First I would with the greatest earnestness stir up such to be highly thankful to God Are any of you through grace made spiritual and do you live the spiritual life have you received the Spirit and do you also walk after the Spirit what cause have you to bless God! yea what thankfulness can be high enough to him who hath brought you to this Why do you not walk just as others do why is not the Flesh as powerful as predominant in you as 't is in others why does not the very worst of the Flesh prevail over you why are not you Atheists Scoffers at Religion Drunkards Adulterers open and notorious Sinners surely all must be resolved into the discriminating grace of God that and that onely hath made the difference Time was when your walking was bad enough when you were as carnal as any and very tamely lacquey'd it after every base lust is not God to be admir'd upon that blessed change which he hath wrought in you Eph. 2.1 2 3. You hath he quickened who were dead in trespasses and sins wherein in time past ye walked according to the course of this world c. Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others But God who is rich in mercy for his great love wherewith he loved us when we were dead in Sins hath quickened us together with Christ Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures See also Col. 3.7 1 Pet. 4.3 O what a sad course do the best follow before conversion and as to your selves if God by his distinguishing and almighty grace had not seized upon you as you began with that course so you had continued in it to this very day O let the Lord be forever magnified who hath delivered you from fleshly walking and brought you over to that which is spiritual and heavenly And this must the rather be done because you now have so clear so convincing an evidence of your being in Christ is not that a great thing The blessedness of this Vnion with Christ hath been fully set before you 't is all yours you not walking after the Flesh but after the Spirit Surely though you cannot in your praises reach so great mercy yet you should go as far as ever you can 2. Secondly such are to be exhorted to walk yet less and less after the Flesh and yet more and more after the Spirit For this walking admits of degrees there are none in the present state so freed from the Flesh and the fleshly conversation but that yet they may be more freed from it and so too there are none who have so much of the Spirit and walk so much after the Spirit but that yet they may be more spiritual in their walking 'T is mercy that 't is so well as to the main but surely it may yet be better Saints are you so universally acted by the Spirit of God and the sanctified Nature as you might be O do you so constantly live under the guidance and conduct of the Spirit as you might and should is he your guide no sooner to show you the right way but presently and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. lib. 2. cap. 7. p. 186. readily you engage therein are all your affections so pure and heavenly as God requires are there not many strong inclinations to evil yet remaining in you are your Ends in all things so sublime and spiritual as the Gospel commands Ah! something is yet wanting there is yet room for growth you have not yet arrived at perfection as the Apostle speaks of himself Not as though I had already attained c Phil. 3.11 O that every day you might rise higher and higher in heavenly walking that the Flesh might decrease and the Spirit increase the carnal part like the house of Saul might still be going down and the spiritual part like the house of David might still be getting up that Heart and Life might be refin'd and spiritualiz'd yet more and more I beseech you do not stay where you are but still be * Phil. 3.14 pressing forward Walking 'tis motus progressivus so it should be in your walking after the Spirit as there is a going from strength to strength Psal 84.7 from faith to faith Rom. 1.17 so there should be also from spiritualness to spiritualness And Walking 't is motus uniformis are you so steady so eaven and uniform in your walkings as you ought In a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. statue or piece of Art all the several parts are uniform and proportionable or else it loses in its exactness and curiosity and should it not be so too in the Spiritual Life but I 'le onely keep to the Metaphor of the cavenness of the Christians Walking O the many crooked wandring extravagant stops which you
take Sometimes you are in the way of the Spirit then presently in the way of the Flesh you do not make straight-paths as the Apostle advises Heb. 12.13 how do your partial closures and compliances with the carnal part too often intercept the light of God's countenance interrupt your communion with him and cause a damp in all your inward peace as you know by reason of this it sometimes was with David himself when will you walk in the path of Holiness so as not to turn to the right hand or to the left as the Word enjoins see Prov. 4.27 Deut. 5.32 Again is your Spiritual walking so visible as it should be so as to convince the world that there is such a life such a course as hath been described Truly men question whether there be such a thing because you who pretend to it come so short of it when you speak act just as others are as wordly vain passionate selfish revengeful as others who will believe that there is in reality any such walking after the Spirit or that there is more in it than meer fancy and pretence How did Pauls Spirit rise in him upon the surmises and censures of some who * 2 Cor. 10.2 thought of him as though he walked according to the Flesh and can you as to your selves noâ— onely bear such censures but which is much worse give too just occasion for them Further let me ask you doth this Holy walking intermingle it self with your whole conversation even in your natural and civil actions do you walk after the Spirit when you * 1 Cor. 10.31 eat and drink is your eye upon the glory of God in common actions have you special and peculiar aimes and principles the very animal life which you live in the Flesh do you live by the Faith of the Son of God as Paul did Gal. 2.20 'T is a great mistake to limit this walking after the Spirit to actions materially spiritual or to the positive duties of Religion No at all times in all actions you are so to walk doing all from a spiritual Principle by a spiritual Rule to a spiritual End 'T is one thing to be employ'd in some acts that are spiritual and another thing to be spiritual in all acts the fleshly Walker may do the First but Saints must endeavour after the Last At your Tables in your Shops in your civil Converses you may and ought to live the heavenly life as well as in hearing the Word Prayer and such religious Duties A carnal man sometimes engages in spiritual things and yet even then he doth not walk after the Spirit and a Child of God sometimes is engaged in common things Civil and Natural and yet even then he walks after the Spirit viz. as he intermingles grace with all he doth Now is it thus with you are you holy spiritual in all manner of conversation in every winding and turn of the life as the Apostle exhorts 1 Pet. 1.15 And once more let me ask you and 'pray call your own Souls to account about it is there not some one or other secret by-path of the Flesh which you walk in this holy David prayed against Psal 139.24 See if there be any wicked way in me and lead me in the way everlasting Upon the whole I fear there is need to press this upon you to walk yet more and more after the Spirit and we beseech and exhort you by the Lord Jesus that as ye have received of us how you ought to walk and to please God so ye would abound more and more 1 Thes 4.1 3. Thirdly are you such who walk not after the Flesh but after the Spirit O rejoice in this and take the comfort of it Here 's sufficient ground of assurance that there is no condemnation to you that you are in Christ Jesus and is not that matter of rejoicing You are within the Character here given of such who are in Christ therefore you are in him and being in him must it not needs be well with you And if you look into the following Verses there is yet more comfort for you they tell you that God sent his Son to condemn Sin to fulfil the Law and all for such spiritual Walkers as you are for upon them the Character is repeated again Ah you 'l say if it was thus with us we would desire no higher comfort in the world but we fear 't is otherwise we cannot find that we come up to this description and therefore cannot apply the happiness annexed to it And why so why because there is so much of Flesh in us O there is a very sinful carnal and sensual part in us yea this often prevails and breaks forth in our conversation upon which we cannot but judge that we walk after the Flesh rather than after the Spirit Now to this I answer Nothing more certain than that Flesh is in you and will be so whilst you are in the Flesh you must carry it with you to your very grave the Body of sin and the other Body must both be buried together you 'le never be wholly rid of a sinning Nature and a carnal part till you be in heaven And 't is true too this Flesh doth and will sometimes prevail over you though the seldomer the better yet this doth not amount to walking after the Flesh or to the nullifying of the walking after the Spirit Paul himself complained of the Flesh yea of the strength and power of it yet for all that he says here v. 4. we walk not after the Flesh but after the Spirit though it was so with him yet his state was good and his course good too we must thus speak for the comfort of burd'ned Souls though Enemies without take occasion from hence to revile and Sinners amongst our selves to presume It would be (a) Desiderium tuum tale debet esse ad Deum ut omnino non fit ipsa concupiscentia cui resistâ—â—e oporteat Resistis enim non consentiendo vincis sed mâ—lius est hostem non habere quam vincere Aug. Serm. de Tem. 45. happy if you might wholly be freed from a corrupt Nature but that is rather to be desired than hoped for in this life Yet here is this to support you though that may carry the day as to some particular acts yet the bent of the heart is for God and as to the general course the renewed part is uppermost The Flesh sometimes is too hard for you but you do not (b) Nulla condemnatio iis qui sunt in Chisto Jeâ—u nonenim damnatur nisi qui concupiscentiaâ— carnis consentit ad malum Aug. contra duas Ep. Pelag. lâ—b 1. c. 10. Vide plura in Aug. in Psal â— 18. coâ—c 3. consent to it it hath not the full allowance and approbation of the Will you do not give up your selves in a willing subjection to it what it doth 't is from meer force and strength you cry our
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
large to be written out Ambrose expounds it The Law saith he of the Spirit of Life it is the very Law of Faith * Chrysostome distinguishes much to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc The Law of Moses was a Spiritual Law because it forbad Sin but it was not the Law of the Spirit of Life because it could not remit Sin and so quicken the dead But this Law of Faith is the Law of the Spirit of Life because it doth not onely restrain Sin but it also restores from death c. This Law in Christ Jesus that is by Faith doth free the Believer from the Law of Sin and Death The Law of Sin is that which dwells in the members which persuades to that which is contrary to the Will of God the Law of Death is the Law of Moses because it kills Sinners And no wonder that this Law should be the Law of Death when the Gospel is to some the savour of death unto death and so he goes on in the further explication of it Amongst modern Interpreters Pareus follows this Exposition making the Law of the Spirit of life to be the Doctrine of the Gospel and the Law of sin and death to be the Law of Moses The Gospel saith he is the Law of the Spirit because 't is attended with the conveyance of the Spirit the Law of Moses was spiritual but not the Law of the Spirit because it did not convey the Spirit And that was the Law of Sin because it discovered sin irritated sin made sin to be sin and of Death too because it had a killing virtue in it 2 Cor. 3.6 The letter killeth but the spirit giveth life Thus Pareus who after he had laid down and opened his Opinion thus concludes With submission to other mens judgments I judge this to be the most plain and genuine meaning of this place This way very many * Lex Spirituâ— c. est doctrina Evangehi fide apprehensa Osiand Fortasse legem Mose intelligit per legem peccati mortis à quâ etiam lege liberati sumus in vulgato Jesu Christi Evangelio Massus Utraque est Spiritus Sancti ut actoris utraqne est Spiritus nostri directivaâ— sed haec est Spiritus Sancti quatenus est vivificator noster in Jesu Christo c. Cajetan Legem peccati vocat literam Legis quae peccatum excitare solet damnationem revelare Vatabl. Opponitur haec Lex Spiritus Legi Mosaicae Crell Posset etiam per Legem peccati mortis intelligi Lex Mosis c. Perer. Vide Lud. de Dieu in loc Baldwin Dr. Hammond in Paraphr Others go either as to the whole or as to the most considerable part of it But neither shall I close with this Interpretation and that for two Reasons I. Because though the Gospel may very well be stiled the Law of the Spirit of life yet it sounds somewhat harsh to call the Mosaical Law God's own Law the Law of sin and death There is I grant something of truth in it and it may admit of a very fair and sound explication but then there must be a great deal of stating and limitation and cautioning before you can come at it And therefore many * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost Legem peccati mortis non ausim cum quibusdam accipere pro Lege Dei c. Quamvis enim peccatum augendo mortem generet Paulus tamen ab hâc invidiâ consultò supra deflexit Calvin His verbis non significatur Lex Mosaica c. Pet. Mart. Expositors do not approve of the application of this title to the Mosaical Law Nay our Apostle himself warns us against it whose way and custome it was whenever he had touch'd upon any thing which might seem to reflect any disparagement upon the Law presently to subjoin something for the vindication of its honour Rom. 7.7 What shall we say then is the law sin God forbid when the commandment came sin reviv'd and I dy'd and the commandment which was ordained to life I found to be unto death c. yet saith he the law is holy and the commandment holy and just and good was then that which was good made death to me God forbid but sin that it might appear sin working death in me by that which is good that sin by the commandment might become exceeding sinful No man did ever depress the Law more than Paul did in the matter of Justification yet in other respects none did ever more vindicate and exalt it Well! this is one Reason why I shall not fall in with this Sense A Second is this because the Apostle here is not treating of the Law-state or Gospel-state or of the Covenant-aà ministration proper to either but he is more closely treating of the State of Nature and of Grace of freedome from Condemnation by the taking away of sins power and guilt in pursuance of which he pitches upon Sanctification by the Spirit and Satisfaction by the Son And therefore though the Former Notion may be taken in yet certainly that which directly falls in with the Latter as that Sense will which I shall presently give must be most agreeable to the Apostles Scope in this place 3. Thirdly by the Law of the Spirit of life in Christ Jesus Some understand nothing but the very Spirit of Christ Jesus They make the Law of the Spirit to be the very Spirit it self and nothing more thus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Theophyl Oâ—cumen Theodor. say the same Lex Spiritus i. e. Lex quae est Spiritus Aquin. Chrysostome and his Followers This is a very good foundation to build upon but yet without some further addition it will not so fully reach that special matter in the Words which hath a great weight and emphasis in it 4. Fourthly therefore Others do interpret them not onely as pointing to Gods Spirit but to make it the more express they consider the Spirit of God as renewing as regenerating as working the new and heavenly life in the Soul with great power and efficacy The Spirit is stiled the Spirit of life both as he is a living Spirit himself and also as he is a quickening Spirit to the Creature as he makes Sinners who were * Eph. 2.1 dead in trespasses and sins to live by working Grace and Regeneration in them and so life thereby But what is the Law of the Spirit of Life why 't is the mighty power of the regenerating Spirit put forth upon men in order to the freeing of them from the power and dominion of sin There are I know sundry other explications given of it (a) Lex-Spiritus vitae una eademque est quae Lex Dei sicut una eademque est Lex peccati mortis Nihil damnationis erit his qui Lege peccati quae est Lex mortis liberantur Legi Dei quae est Lex
guide and the giver of the spiritual life as the Soul gives life to the Body so the Spirit of God gives life to the Soul in which respect he is called * Dicitur Spiritus vitae quód animam vegetet vivificet divinâ gratiâ Contzen Sicut Spiritus naturalis facit vitam naturae sic Spiritus Divinus facit vitam Gratiae Aquin. the Spirit of life And this Life or Quickening by the Spirit is either that which is at the first Conversion or that which is subsequent and follows after Conversion 1. First there is that Life which is proper to the first Conversion When the Sinner is converted he 's quickened or made alive for indeed till that great work was done in him in a spiritual sense he was no better than a dead man before renewing grace there 's no life 'T is the regenerating Spirit which inspires this into the Soul I say into the Soul for that 's the receptive subject of this Life There is another Life or quickening to be wrought also by the Spirit which is proper to the Body of which the Apostle speaks here Verse 11 shall also quicken your mortal bodies by his Spirit that dwelleth in you in reference to which Christ too is called a quickening Spirit 1 Cor. 15.45 but the proper subject of the present and spiritual enlivening by the Spirit is the Soul Now take a man before Conversion he hath a Soul spiritually dead he lives the life of Nature the common animal life and that 's all but when the Spirit comes and renews him it breaths a divine and excellent life into him Eph. 2.1 You hath he quickned who were dead in trespasses and sins Luk. 15.32 for this thy brother was dead and is alive again The Spirit of life is the Spirit of regeneration and he working as a regenerating Spirit is the Spirit of life 2. There is the Spirits quickning after Conversion For this in such a sense is a continued abiding repeated act we are but once regenerated and therefore but once habitually quickned but the actual and subsequent quickning is renewed and reiterated from time to time This lies in the exciting and actuating of the several Graces the taking off the deadness of the heart in holy Duties the drawing out of vigoxous and lively desires after God and Christ the raising and stirring up of the Affections c. And all this is done by the Spirit of life also the life and liveliness too of a Christian is from the vital quickning influences of the Spirit without which there can be no spiritual vivacity in him Therefore the Spouse pray'd * Cant. 4.16 Awake O North wind and come thou South blow upon my Garden that the Spices thereof may flow out she directed her prayer to the Spirit and what did she pray for for that which I am upon viz. the enlivening and exciting of her Graces she expresses it metaphorically but this was the thing which her Soul breath'd after To apply this in a word for 't is not a point which I intend to stay upon Sirs V. S. R. You see whether you are go for life Here 's the Spirit of life to him therefore you must apply your selves for life 't is the living Spirit which must make you live Are you not spiritually dead is not this the sad condition of all who lie in the Natural State what are such but as so many walking Ghosts they are no better than dead even whilst they live as the Apostle speaks of the Widow that lives in pleasure 1 Tim. 5.6 is not Grace the Life of the Soul what is Life it self but a kind of Death without Christ and Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Ignatius Alas you may move walk breath eat drink sleep put forth all the several acts of the animal Life and yet for all this in reference to any spiritual Life be but dead persons And is it so with any of you O why do you not fly to the Spirit of Life that you may be quickned God convince you of the misery of spiritual Death that you may endeavour to get out of it and God convince you of the glory excellency necessity of the spiritual Life that you with the most earnest desires pursue after it what is is to have the Life of Nature and to want the Life of Grace to have living Bodies without and dead Souls within to be able to doe whatever is proper to Nature and not to be able to put forth one vital act of Grace Is not the spiritual death a certain forerunner of the eternal death can he that is dead here being without God hope to live with God hereafter O that you would be persuaded to make out after the spiritual Life I would in hearty desires say that for every dead Soul which they once wrote upon the Tomb of dead Brutus utinam viveres would to God that thou mightest live But how shall that be accomplished why thus here 's the Spirit of Life whose Office it is to quicken the dead whoever thou art therefore if thou wilt but betake thy self to this Spirit he can and he will give thee Life Life thou must have for 't is better to have no Life than not to have this Life Life thou maist have nay Life thou shal◠have if thou wilt but implore improve wait depend upon this Spirit of Life Further you that are Saints in whom the quickning Spirit hath effectually wrought yet do not you find your selves too often under great deadness certainly you are great strangers to your selves if you do not find it to be so you are not dead yet often under deadness O now whenever 't is so with you and you groan under it as your burden do you also apply your selves to this Spirit of Life You go to Duty attend upon Ordinances pray hear the Word receive the Sacrament and you would fain be lively in all would you be so indeed look upwards then as knowing 't is the Spirit of Life that must make you so Quickning Grace is very pretious to the Soul that is sincere a Child of God cannot be without it he cannot be satisfied in the bare having of grace unless it be lively nor with the bare performance of Duty unless he be lively in it How earnest was David in his prayers to God for it Psal 119.25 37 40 88. Quicken thou me according to thy word Quicken thou me in thy way Quicken me in thy righteousness Quicken me after thy loving kindness the earnestness of his desires after it made him go over it again and again And no wonder it is so for how sweet are Ordinances to a gracious person when he hath life in them when therein he can get his Graces up his Affections up and lively when he prays and hath life in prayer hears and hath life in hearing receives and hath life in receiving O then great is his joy Deadness very much hinders Comfort in
Duty as the Soul is quickned so proportionably 't is comforted In order therefore to this how doth it concern you to improve the Spirit of God as the Spirit of Life who can thus animate and enliven you but he he who freed you from the Law of Sin and Death must also free you from all that dulness and deadness of Spirit which sometimes possesses you therefore when David was desiring this mercy he puts the Spirit before it Thy Spirit is good c. Quicken me O Lord for thy names sake Psal 143.10 11. Indeed as none can cleanse the filthy heart but the purifying Spirit nor soften the hard heart but the mollifying Spirit so none can enliven the dead heart but the quicking Spirit When the Child was dead the Prophet sent his staff but that would not do the work the Child did not revive till the Prophet came himself so you may have quickning Means and quickning Ordinances and quickning Providences but if this quickning Spirit doth not come himself you will be dead still O therefore whenever you find the Heart under inward deadness presently carry it to this quickning Spirit for quickning Grace I would not have any here mistake me to put a wrong interpretation or make bad inferences from what hath been spoken so as to slight neglect cast off External Means Ordinances Duties because they are but dead things of themselves and 't is the Spirit onely which gives life Some infer such a practise from the premises but they do it very unwarrantably For 't is true that the Spirit of Life onely quickens but then he doth this for men when they are in the use of and in attendance upon the Means he first quickens to duty and then in duty and by duty his way and method is to give out his enlivening influences when the Soul is waiting in holy Ordinances And therefore these must be highly valued and duely attended upon though it be the Spirit onely which works in them effectually upon the heart 'T was the the Angel moving the Waters that did the Cure yet the poor Cripples were to lie by the Pool side so 't is here 'T is a good Caveat therefore that of Musculus upon the Words Ista Spiritus Dei efficacia c. that efficacy of the Spirit saith he is always to be pray'd for yet we must take heed that we have a due respect for those outward Means which the Spirit will have us to make use of But no more of this 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. V. Of the Law or Power of Sin under which all Men are by Nature The whole Matter in the Words drawn into several Observations The main Observation broken into Three The First of which is spoken to viz. That every unregenerate person is under the Law of Sin That Law of Sin is opened in the twofold notion of it Two Questions stated 1. How doth Sin act as a Law in the Unregenerate 2. How it may be known when 't is the Law of Sin or wherein doth the difference lie betwixt the Power of Sin in the Regenerate and in the Unregenerate The Point applied by way of Information to inform us 1. of the bondage of the Natural State The Evil and Misery of that set forth in some Particulars 2. To inform us of the necessity power and efficacy of restraining and renewing Grace Both spoken to HHaving opened the Words and fixed upon that Interpretation of them which I judge most proper and genuine The Observations raised from the Words which was my work the last time I come now to fall upon those Observations which are grounded upon and do best therewith It hath been already observed First that the Holy Spirit of God is the Spirit of Life this I have given some short account of and will add nothing further upon it I might Secondly observe That this Spirit of Life is in Christ Jesus the regenerating Spirit is in Christ though not as the regenerating Spirit according to our common notion of Regeneration This was also cleared up in some Particulars when I was upon the Explication of the Words and in the following Verses I shall have occasion to handle it fully therefore here I 'le pass it over There 's a Third Observation which takes in the principal matter in the Text that therefore I shall onely insist upon namely That all regenerate persons by the Law of the Spirit of Life are made free from the Law of Sin and Death For this is that which Paul here affirms concerning himself and he speaking here not as an Apostle but as One regenerate quatenus regenerate that which he saith of himself is applicable to all such they all are made free from c. The General Observation broken into Three This being more generally laid down just as it lies in the Words of the Text and it being very comprehensive I will therefore more particularly branch it out into three Observations 1. That every man in the world as he is in the natural and unconverted state 1. Obs before the Spirit of Life or the regenerating Spirit takes hold of him is under the Law of Sin and Death 2. That such who are truly regenerate are made free from the Law of Sin and Death 2. Obs 3. That 't is by the Law of the Spirit of Life that these are made free from the Law of Sin and Death 3. Obs Each of these Points are of great weight and importance therefore I shall distinctly and largely speak to them First Observ handled I begin with the First which you may shorten thus Every unregenerate man is under the Law of Sin and Death In the handling both of this and also of the two other I shall mainly direct my Discourse to the Law of Sin as to the Law of Death that I shall onely speak to in the close of all This first Doctrinal Proposition is not so express in the letter of the Words as the two following but 't is strongly implied and very naturally deducible from them Paul himself that * Acts 9.15 chosen vessel who was so eminent in the Love of God the Graces of the Spirit the work and priviledges of the Gospel till it pleas'd the Lord savingly to work upon him was under the Law of Sin for he says here he was made free from it implying there was a time when he was enslaved under it As to the civil freedom of a Roman he tells us he was born to that Acts 22.28 but as to Evangelical freedom from the command and bondage of Sin he doth not say he was born free but made free this was not the result of Nature Birth or any such thing but the meer effect of divine grace Further he saith the Law of the Spirit of Life in Christ Jesus hath made me free whence it follows that till
put forth its power and strength in him namely thus 1. it did strongly excite impell and draw him to what was evil so Rom. 7.15 That which I do I allow not what I hate that do I V. 17. It is no more I that do it but sin that dwelleth in me V. 19. the evil which I would not that I do V. 23. I see another law in my members c. 2. it did strongly oppose resist hinder him as to what was good V. 15. what I would that do I not V. 18. To will is present with me but how to perform that which is good I find not for the good that I would I do not V. 21. I find then a Law that when I would do good evil is present with me Thus Sin acted in Paul in whom its power and strength was much broken and thus it doth in a much higher degree act in the Vnregenerate in whom it is in its full strength and vigour 1. Sin in such exerts its power in its vehement urging and impelling of them to what is evil I say to what is evil for indeed all its impulsions are to that Sin is for nothing but Sin Sin in the Habit is altogether for Sin in the Act Indwelling Sin is wholly for dwelling in Sin it bends and works entirely that way urget ad Peccata Peccatum And no wonder that it so doth since the principle always moves and excites to those acts which are consentaneous to it self therefore Sin agreeing with Sin the sinful Nature solely stirs up a person to that which is sinful And how entire restless unwearied impetuous is it in this the truth is though there was no Devil to tempt the graceless Sinner yet that Law of Sin which is in himself would be enough to make him sin in a great measure as he doth as to many Men and many Sins of those men 't is but the Devils over-eagerness which puts him upon tempting of them for without that the thing would be done to his hand as dry wood would burn without blowing Corrupt Nature is continually egging solliciting exciting the unsanctified man to what is evil 't will not let him alone day or night unless he gratifie it and its motions are so urgent and violent that he poor creature either cannot or will not make any considerable resistance What an instance was Amnon of this he was under the Law of Sin it had such a power and Soveraignty over him and was so impetuous in its workings in him that he walked sadly pined away fell down-right sick and all because he knew not how to satisfie that Lust which wrought so strongly in him towards his own Sister read 2 Sam. 13.2 c. So Ahab Sin put him upon the coveting of Naboths Vineyard and this it did with such violence that he would eat no bread because he could not have his will 1 Kings 21.5 Solomon tells us of some who sleep not except they have done mischief and their sleep is taken away unless they cause some to fall Prov. 4.16 O the Law of Sin it sollicits to this and that evil and its sollicitations thereunto are so pressing and earnest that it will receive no repulse yea the Sinner is so over-powered that he is even carried away with it like an empty Vessel in a fierce and rapid stream In whatever point the Wind stands it blows so fiercely so strongly that there 's no standing against it I mean whatever the Lust be in which the Sin of Nature vents it self whether Vncleanness or Ambition or Coveteousness or what you will that comes with such a force and violence upon the natural man that he falls before it and yields to it We speak much in another sense of the Law of Nature truely the grand Law of Nature as depraved is to command and incline men to sin against God and this it must needs do with a mighty power and efficacy in those in whom 't is wholly depraved 2. Secondly this Law of Sin shews it self in its opposing and hindring of what is good 'T is a Law which always runs counter to Gods Law it will be sure to further what that forbids and to hinder what that commands for it always sets it self in a direct opposition thereunto Doth that call for such and such Duties are there some Convictions upon the Sinners Conscience about them doth he begin a little to incline to what is good how doth Sin now bestir it self to make head in the Soul against these convictions and good inclinations how doth it endeavour to nip the blossoms to stifle and smother the initial propensions to what is good to kill the Infant in the Cradle as Herod would have done with Christ to make all Conceptions in order to Obedience and Holiness to prove abortive There is in Sin a fixed rooted aversation to whatever is holy and spiritual which it puts forth to its utmost wherever 't is upon the throne it doth not onely work a loathness to duty but a loathing of duty it countermands where 't is in its full power all the motions and excitations of the blessed Spirit thereunto O sometimes the Spirit comes to a man and says thou hast neglected prayer hitherto 't is high time now to set upon it thus long thou hast liv'd and all this time thou hast not minded the reading of the Scriptures the hearing of the Word preached c. come now let them be minded all thy days thou hast been a stranger to holiness now be holy thou hast been a despiser of Christ hitherto now love fear receive honour him thus the good Spirit would draw on the Sinner to what is good Well! is indwelling Sin quiet now O no! it puts forth it self with its greatest vigour and strength in opposition to the breathings of the good Spirit it saith Sinner let Word and Spirit say what they will do thou hold on thy course keep on thy way God is merciful fear it not Duty is burdensome meddle not with it what need is there of all this praying hearing believing repenting holy walking c. These are the bold oppositions and subtil insinuations of Sin against what is good set forth by the lustings of the Flesh against the Spirit Gal. 5.17 these are its cursed renitencies and reluctancies against duty Now till the regenerating Spirit comes with his victorious grace to conquer them the Sinner is wholly under their power so that they do most effectually and prevailingly keep him off from what is good You have it exemplified in the Young-man Matth. 19.22 in Felix Acts 24.25 and in several others This is the very Case of men before Conversion whether you consider the Law of Sin as it puts forth it self with respect to Evil or with respect to Good the Unconverted are under it it hurries them on to what is wicked and as powerfully holds them off from what is holy in both respects they are entirely under the command of it as a Law
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
God hath no love there the Sinner must dye eternally You have in the Text the Law of sin and the Law of death coupled together ô what a dangerous thing is the Law of sin where Sin hath its full power over the creature to make him wicked Death upon this will have its full power also to make him miserable So Rom. 6.16 Know you not that to whom you yield your selves servants to obey his servants you are to whom you obey whether of sin unto death or of obedience unto righreousness V. 21. For the end of these things is death V. 23. the wages of sin is death And is it so who then would be Sins servant who would serve that master who pays no better wages than death you that are Servants would you enter into the service of One that would pay you such wages such a master sin is and such wages it doth pay ô therefore quit its service be wise for your Souls be sensible of the danger of continuing under the Law of sin otherwise this Law of sin will soon be turned into the Law of death And indeed it is this which ends in death 't is not barely sin which condemns but 't is the Law of sin which condemns when it hath the Supream and Soveraign commanding power in the Soul and reigns there as Lord paramount then 't is killing and damning And now Sirs may not that which hath been spoken be sufficient to convince you of the evil of that bondage that miserable hereditary bondage which you all lie under so long as you are in the natural and unregenerate state and will you not be prevailed with to endeavour speedily to get out of it by the Law of the Spirit to be made free from the Law of Sin You may be freed from this bondage if you will Christ is come as for other ends so for this to give liberty to the captives and to open the prison to them who are bound Isa 61.1 to knock off Sinners bolts and chains and to make them free indeed Joh. 8.36 in his name I do this day tender freedom to you and deliverance from Sins vassalage will you not accept of it And here 's the Law of the Spirit too to make you free from the Law of Sin why then shall not this be done Will you still like Sins yoke I assure you Christ's is not so easie but Sins is as uneafie will you have its dominion yet kept up in you are you loath to part with your old Master then your ears must be boared for Sin and Sathan * Exod. 21.5 6. as the Servant under the Law was to be served who might have been set at liberty from his Master but he had no mind to it If it be thus I can say nothing more onely pray that the Lord will convince you what the reign and power of Sin is what a miserable bondage attends it that you may with the greatest earnestness press after Conversion and the Law of the Spirit of Life in order to freedom from it So much for the First Branch of this Vse of Information 2. Branch of Information concerning the Necessity c. of restraining and renewing Grace Secondly it informs us further of the Necessity Power and Efficacy of restraining and renewing Grace I 'le speak to them apart 1. For restraining Grace By which I mean that grace whereby God keeps in mens corruptions and sets bounds and limits to them in Sin so as not to suffer them to be as vile and wicked as otherwise they would be That such a thing is done by God all grant he that bounds the Sea that it doth not break forth and overflow all 't is most elegantly set out Job 38.8 10 11. Who shut up the Sea with doors when it brake forth as if it had issued out of the womb And brake up for it my decreed place and set bars and doors And said hitherto shalt-thou come but no further and here shall thy proud waves be stayed as also Jer. 5.22 which have placed the sand for the bound of the Sea by a perpetual decree that it cannot pass it and though the waves thereof toss themselves yet can they not prevail though they roar yet can they not pass over it I say he that thus bounds the Sea that unruly body doth also bound the wickedness of mans heart a far more unruly thing than the Sea it self this God keeps in or lets out as seems good unto him You see it in the case of Abimilech whose Lust did strongly work in him towards Sarah but saith God Gen. 20.6 I withheld thee from sinning against me therefore I suffered thee not to touch her the like you have in several other instances Now this Law of Sin proves both the necessity and also the mighty power and efficacy of this restraining Grace for the making out of which be pleased to take notice of the following Particulars 1. That the most of men are under the Law of Sin All are born under it and the most continue under it for the most are in the state of Nature and in that state the Law of Sin carries it Here and there you have a Soul brought in to God converted savingly wrought upon * Jer. 3.14 one of a city and two of a family but the generality of men are strangers to this work and therefore they are under the full power and dominion of a cursed nature It being so how necessary is restraining grace for the less there is of regenerating grace the more need there is of restraining grace 2. Men naturally being under this Law it doth vehemently and impetuously put them upon sin for herein lies its being a Law and a Principle as you have heard The depraved Nature doth not barely dispose men to sin or faintly persuade them to sin but it doth powerfully and efficaciously incline urge impell nay necessitate them to sin they cannot cease from sin 2 Pet. 2.14 3. It is not this or that sin which this Law urges men to but if it be left to it self it urges to every sin yea to the very worst of sins This indwelling sin contains all sin in it the corrupt Nature is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seminary or Seed-plot of all wickedness in that one sinful habit all sinful acts do lie seminally and radically and Sin where it is a Law is for all Sin it will excite instigate provoke not onely to lesser evils such as the world puts a fairer interpretation upon but also to those which are most enormous hideous and horrid as Atheism Blasphemy Murther Theft Adultery c. 4. This Law of Sin hath great advantages in and over men for 't is a Law that is in them an innate ingenit inbred Law 't is written and engraven in their very nature Sin is now connatural to them yea 't is as natural in some respects for apostatized man to sin as 't is for the fire to burn
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
TWo Observations I have gone through I come now to the third and last 'T is the Law of the Spirit of Life which frees the Regenerate from the Law of Sin or thus 't is by the mighty power of the living and regenerating Spirit that any are deliver'd from the power and dominion of Sin This is the great effect here spoken of and the Apostle shows who is the Author and Efficient of it or how 't is brought about the Law of the Spirit of Life hath made me free from the Law of Sin I shall as much as conveniently I may contract in what I have to say upon this Point that I may draw towards the close of this Verse which I fear I have staid too long upon The Spirit frees from the Law of Sin Now here observe 1. The Spirit frees from the Law of Sin he is the true and proper Agent in the production of this Effect In reference to which you may consider him either essentially as he is God or personally as he is the third Person distinct from the Father and the Son in both of which considerations he makes free from the Law of Sin As to the first so there can be no question made of the thing * Factum Spiritus S. factum filii Dei est propter Natun◠Voluntatis unitatem Sive enim Pater faciat sive Filius sive Spiritus Sanct. Trinitas est quae operatur quicquid tres fecerint Dei unius est operatio Aug. in Qu. N. T. Quaest 51. because the Spirit so considered acts in common with the two other Persons and a they with him what the Father doth and the Son as God that the Spirit doth also and so vice versâ I speak of (b) August in Enchirid. c. 38. actiones ad extra which onely are indivisae As to the second so the thing is also clear because 't is the Spirits personal and proper act to weaken and dethrone Sin in the heart for as 't is the Sons proper act to free from the guilt so 't is the Spirits proper act to free from the power of Sin that being a thing done within the Creature this person is the proper author of it it belonging to the Son to do all without and to the Spirit to do all within The Father and the Son are by no means to be excluded yet 't is the Spirit which doth immediately bring about in the Soul that blessed freedom which I am upon If you cast your eye a little upon what lies very near the Text you 'l find all the Persons mentioned as all concurring to the advancement and promoting of the good of Believers 't is (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen Chrysostomes observation upon the Words That saith he which the Apostle always doth going from the Son to the Spirit from the Spirit to the Son and Father ascribing all to the Trinity that here he doth also For when he said who shall deliver me from the body of this death I thank God through Jesus Christ our Lord heshews that the Father doth this by the Son then he shews that the Spirit also doth this by the Son when he says that the Law of the Spirit of Life which is in Christ Jesus c. then he brings in again the Father and the Son v. 3 4. But I say this freedom from the Law of Sin 't is the proper and immediate effect of the Spirit therefore 't is said * 2 Cor. 3.17 where the Spirit of the Lord is there is liberty the meaning of which Scripture I had occasion to touch upon before That which God once said to Zerubbabel in reference to the building of the Temple * Zech. 4.6 Not by might not by power but by my Spirit is applicable to deliverance from Sins dominion which is not brought about by any external and visible force and strength but onely by the internal effectual operations of the Holy Spirit How the Spirit of Life comes in 2. Secondly observe this is done by the Spirit of Life he doth not say onely the Spirit had made him free from the Law of Sin but he joyns this with it the Spirit of Life What is contain'd in this as 't is consider'd abstractly and in it self I show'd at my first entrance upon this Verse but I conceive it here hath some special reference to the effect spoken of it being either a description of the Spirit who frees from the Law of Sin he is a living Spirit or it pointing to the special time when the Spirit doth this viz. when he quickens and regenerates a man or it noting the way and method of the Spirit wherein or whereby he frees from the Law of Sin that is by working the spiritual Life or regeneration The Spirit who renews when he renews by renewing brings Sin under these are distinct things and yet are all couch'd in this Spirit of Life I might enlarge upon each but I will not because that which I have in my eye doth not much depend upon them The Law of the Spirit frees from the Law of Sin 3. Then observe thirdly 't is the Law of the Spirit by which this is done 'T is a Metaphorical expression as was shown in the opening of the Words the Law of the Spirit is the power of the Spirit as the Law of Sin is the power of Sin Here is Law against Law power against power the power and efficacy of the Spirit against the power and efficacy of Sin The Apostle elsewhere speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inworking power Eph. 3.20 according to the power that worketh in us that is the same with the Law of the Spirit in the Text so that when he saith the Law of the Spirit c. he means this that through the mighty power of the Holy Ghost authoritatively and effectually working in him Sins power was abolish'd its dominion brought down its kingdom in him destroyed and not only so but likewise Christs kingdom was erected in him for this Law of the Spirit doth both conjunctly wherever it dethrones Sin it also at the same time inthrones Christ and Grace in the heart When I was upon the Law of Sin I told you it hath a twofold power a moral and a physical power in reference to both of which 't is called a Law so 't is with the Spirit he hath his Moral power as he doth persuade command c. and he hath his Physical power as he doth strongly efficaciously incline urge impell the Sinner to such and such gracious acts yea which is highest of all as he doth effectually nay irresistibly change his heart make him a new Creature dispossess Sin of its regency and bring him under the Scepter and Government of Christ The difference betwixt the Law of the Spirit and the Law of Sin And herein the Law of the Spirit is above the Law
strongly defended of old by Austine against the Pelagians and of late by the Dominicans and Jansenists against the Jesuits and I could wish the Controversie had lodged there but there are other persons and parties concerned in it Well! I am thus fal'n upon it but I 'le presently get off from it for it being a point only incidental in my passage I am not bound to stay upon it In short therefore this I assert that Gratia liberatrix est Gratia efficax Soul-freeing Grace is effectual Grace where-ever and whenever the Spirit undertakes to deliver any man out of Sins power he doth it effectually he then puts forth such a mighty power as that he infallibly doth effect what he designed which is all that * Non aliam irresistibilitatem propugnant nostri quam realem efficacem operationem cujus vi effectum certò vel infallibilitèr existit Ames Coron Art 4. c. 3. Dicimus Gratiam efficacem quae operatur velle perficere adeo potenter in opere conversionis quovis opere salutari voluntatem movere ut certò caûsalitèr tollat non resistibilitatèm aut connatam aut adnatam aut etiam omnem actualem resistentiam sed actualem resistentiam vincentem adeo ut gratia semper eliciat consensum acceptationem ac proinde eo momento impossibile sit quod voluntas non annuat aut de facto resistat D. Ward Conc. de Grat. discrim p. 31 32. Divines mean by that so much disliked word irresistibly As the power of Nature take it at its best cannot much further this freedome so the power of Nature take it at its worst as to the final issue shall not be able to hinder it The Scriptures which hold forth the efficacy of saving grace in general are applicable to that particular branch of it which I am upon Cant. 1.4 Draw thou me we will run after thee Joh. 6.45 Every man that hath heard and learn'd of the Father comes to me Jer. 31.18 Turn thou me and I shall be turned Ezek. 36.27 I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them there 's much in each of these Texts to prove what is before me might I but stay upon them 'T is in the acts of Grace as 't is in the acts of Providence in which sometimes the stream runs with such a mighty force that there 's no resisting of it Isa 43.13 I will work and who shall let it and so I say 't is in the acts of Grace it works with such a power that none can let it Our Apostle himself here before Conversion was as much under the Law of Sin as ordinarily any are and yet as soon as the renewing acts of this Spirit took hold of him he yielded presently and made no prevailing opposition * Acts 9.5 6. indeed at first he was at his Who art thou Lord but 't was not long before he threw himself down at the feet of Christ saying Lord what wilt thou have me to do So much for the threefold consideration of the power of the Spirit with respect to the effect here mentioned making free from the Law of Sin The Ways and Methods of the Spirit in making free from the Law of Sin The Second thing propounded was to show In what Ways or Methods the Holy Spirit doth exert his power in the making a person free from the Law of Sin For the explaining of which we must distinguish of his Workings they are either those which are at the first Conversion by which Sins habitual dominion is destroyed or those which follow after Conversion and continue the whole life by which Sins actual dominion is prevented and kept down by the first he makes free by the second he keeps free from the Law of Sin With respect to each of these workings the Spirit hath his different Ways and Methods which therefore must be distinctly spoken unto 1. As to the first in the general he puts forth his power in and by the doing of the main work viz. the Converting of the Soul He comes and (a) Acts 26.18 turns it from Sin to God brings about the (b) 2 Cor. 5.17 new Creature in it (c) Gal. 4 19. forms Christ therein (d) Col. 1.13 translates it out of one state into another and herein you have the Law or mighty power of the Spirit exerted I say the mighty power of the Spirit for this is a work which calls for such power without which it would never be done ô 't is no easie thing to convert a Sinner indeed there 's nothing more difficult than that is Though all things are alike easie to an Almighty Agent as God and his Spirit are yet as things are considered in themselves and as we conceive of them so some are more easie or hard than others are as here 't is easier to create a World than to convert a Soul the new Creation is more difficult than the old for in the latter there was nothing to oppose or make resistance but in the former there 's Sin Satan a wicked heart within a cursed World without all uniting and combining in all their strength to oppose to their utmost the work of Conversion there the matter was indispos'd and unfit to be cast into such a form and that was all but here 't is not onely unfitness but renitency reluctancy the highest opposition that is imaginable it being so it follows that that must be a mighty power by which the work is done notwithstanding all this resistance The Spirit therefore puts forth such a power whereby he makes * Zech. 4.9 mountains to become plains cuts his way through the very rock conquers all that vast hoast which is mustered up against him in spite of all opposition converts the Sinner here 's the Law of the Spirit Now upon and by this he frees from the Law of Sin for upon Conversion Sin is as much depos'd and pull'd off from the throne as * 2 Kings 11. Athaliah once was then its Reign expires from that time forward it must not any more lord it as before it did but this hath been already spoken to Observe it 't is the Law of the Spirit of Life which frees from the Law of Sin 't is not absolute or meer power that doth it but 't is power as regenerating as changing the heart as implanting the divine Nature by which Sin is brought under How he exerts his power upon the Vnderstanding But more particularly in freeing from the Law of Sin this is the way of the Spirit 1. He effectually works upon the Vnderstanding that being the leading faculty and there being in it several things by which in special Sins dominion is kept up and he working upon reasonable Creatures in that way which best agrees with them as such therefore there the Spirit of God begins and first exerts his power upon that
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
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
and therefore not to be neglected In things of this nature men are very prone to run themselves upon one of these two rocks either they rest upon the means not looking up to the Spirit or they cast off the means casting all upon the Spirit * Quosdam nimia voluntatis suae fiducia extulit in superbiam quosdam nimia voluntatis suae diffidentia dejecit in negligentiam Illi dicunt quid rogamus Deum ne vincamur tentatione quod in nostrâ est potestate isti quid conamur benè vivere quod in Dei est potestate ô Domine ô Pater qui es in Coelis ne nos inferas in quamlibet istarum tentationum sed libera nos à malo August Agendae gratiae sunt quia data est potestas orandum ne succumbat infirmitas Bradw l. 2. c. 4. p. 473. either they are proud and can do all without God or dejected and slothful so as that God must and shall do all without them both of which are most dangerous mistakes You have heard that 't is the Spirits sole Act to free from Sins power that you your selves and all Causes and Means whatsoever are utterly unable to produce this effect what now will you draw from hence what that you have nothing to do that 't is a vain thing for you to use any endeavour on your part or to attend upon any means for 't is God and his Spirit that must do all ô pray do not so argue you 'l erre most perniciously if you do The Spirits sole efficiency as to the formal production of the act is very well consistent with the Creatures endeavours he indeed doth the thing yet he 'l have the Creature do what he can in order to it he doth all in us and for us yet he 'l do nothing without us therefore the confidence must be on him but yet diligence is requir'd of us 'T is the warmth and influences of the Sun which make the fruits of the earth to grow yet the Husbandman must plow the ground and sow his seed 't was the Angel stirring the waters that wrought the cure yet the poor Cripples were to lie by the pool side which allusion was before made use of upon this account and thus 't is here So then as to that which I am upon unquestionably 't is the power of the Spirit which alone frees from the power of Sin but yet you in your sphere are to be active and to do what in you lies in order to this very thing as namely you are to attend upon the Word the several Ordinances in and by which the Spirit works to read the Scriptures to be much in consideration of the evil of Sin and the sad effects of its dominion not to do any thing that may tend to the strengthening of its power by abstinence fasting c. to keep it under where it vents it self in some bodily lusts c. And in the doing of these things with all faithfulness and diligence you may with the greater confidence expect that the Spirit will exert his power for the real and thorough delivering of you from the Law of Sin 2. Such a◠are freed c. are to ascribe all to the Spirit 2. The Second word of advice is this Let such who are made free from this Law of Sin own the Spirit of Life as the author of their freedom and ascribe the glory of it to him Is this done for any of you you are infinitely engaged to God and to his Spirit How high should you be in the admiring of him how humble in the ascribing of all to him how should you evermore be crying out Not unto us ô Lord and Spirit not unto us nor unto any thing in all the World besides but unto thy name be all the glory Assuredly if this Spirit had not effected this liberty for you you had been to this day as much under Sins bondage as you your selves ever were or as any others yet are you may take the comfort but God must have the sole glory of it The Apostle praid for the Romans that God would fill them with all joy and peace in believing that they might abound in hope through the power of the holy Ghost Rom. 15.13 't is this power of the holy Ghost that hath done your work keep your eye there Acts 3.12 Why look ye so earnestly on us saith Peter as though by our own power we had made this man to walk possibly God was pleas'd to make use of such instruments in order to your spiritual rescue but why is your eye so much upon them as though they had done it by any power of their own no 't was not so all was done in the power of God We poor Ministers must say We have this treasure in earthen vessels that the excellency of the power may be of God and not of us 2 Cor. 4.7 and all other things whatsoever must say the same But is nothing to be ascrib'd to a mans self to the actings and determination of his own will to the improvement of his natural abilities is it not enough to ascribe part yea the better part to the Spirit but some part to the Creature ô this we like dearly to divide 'twixt God and our selves to share with him in part of the glory due upon his special grace (a) Aqnin 1.2 Quaest 109. A. 6 7 Syn. Trid. Sess 6. c. 2. Can. 3. Bellar. de Lib Arb. l. 6. c. 15. Remonst in Acta Syn. p. 1. p. 64. Armin. Declar. Sent. p. 98. in Ep ad Hip. Addo illum doctorem mihi maxime placere qui Gratiae quam plurimum tribuit c. Some seem highly to cry up the grace of God and very much to assert the impotency of Nature and yet in after-positions and distinctions the Creature must come in for a part may be God shall have the (b) J. G. Red. red in Praef. nine hundred ninety ninth proportion but the thousandth part man himself must have which if it be granted to him in a little time he 'l put in for more till at last it come to this man did all and God did nothing 'T is safest and best to ascribe all to God 't was a good speech of (c) Non est devotionis dedisse prope totum sod fraudis retinuisle vel minimum Contra Collat. c. ult Saints further exhorted Prosper 'T is not devotion to give almost all to God but 't is dishonesty to keep the very least part from him the all is not too much to be attributed to him the least is too much to be attributed to the Creature 1. I cannot confine my advice to Gods people to this only Head three things further I would say to them and I have done 1 To love and honour the Spirit You are greatly to love and honour the Spirit This you do or ought to do to the Father to the Son pray do the same to
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
Virgin shall be with Child and shall bring forth a Son and they shall call his name Emmanuel which being interpreted is God with us And their sense and tendency is the same here Therefore also that Holy thing c. as if the Angel had said this being the thing which was foretold which must be accomplished and is now neer to be accomplished therefore it shall so be that which shall be born of thee shall be called the Son of God So that this Therefore is only a note of Consequence as to the Event or the fulfilling of the Prophesie not a note of causality as to the thing it self viz. Christ's Sonship to God 2. 'T is therefore he shall be called the Son of the most High 't is not therefore he shall be the Son c. but therefore he shall be called c. And so it points not to that which was constitutive of Christ's Filiation but only to that which was * Angelus non dixit quare sit Filius Dei sed quod sit Filius Dei quare fideles ipsum pro Filio Dei sint agnituri Christum autem ab aeterno à Patre esse genitum humanamque Naturam in Unitatem Filii esse assumendam satis indicavit dum dixit quod nascetur ex te Sanctum Filius Dei vocabitur c. Nec tamen hoc vult quod Mariae Filius quâ Mariae Filius est etiam sit Filius Dei sed quod inter alia signa ex quibus Christum Dei Filium esse agnoscatur etiam hoc sit Bisterf contra Crellium lib. 1. sect 2. cap. 31. p. 305. manifestative and declarative of it Christ was God before he assumed Flesh but he was God manifested in the Flesh 1 Tim. 3.16 so Christ was the Son of God before he was thus conceived but this was a great manifestation or declaration that he was the Son of God 'T is true as to us our being †1 Joh. 3.1 called the Sons of God notes our being made the Sons of God but here as to Christ it only notes that he should be declared evidenced acknowledged to be the Son of God he was not now made the Son of God that was done by his eternal Generation only it was now made to appear that he was the Son of God In short the Lord Jesus who was thus miraculously conceived was the very Son of God but as he was thus conceived or because he was thus conceived so he was not the Son of God for of this there was an antecedent foundation that which was of a far more ancient date namely his being begotten of the Father from everlasting The Second False Ground of Christ's Sonship 2. Secondly 't is said that Christ was the Son of God in respect of his Sanctification and Mission Joh. 10.36 Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Son of God Christ being sanctified by the Father that is the Spirit of Grace and Holiness being in so eminent a degree poured out upon him and he being designed and set apart and fitted by God to and for a most high and eminent Office as also he being sent upon a great work for an extraordinary end to redeem and save lost Sinners therefore upon these Grounds and not upon his being eternally begotten of the Father he was God's Son Christ not God's own Son in respect of his Sanctification or Mission Answ More is inferr'd from this Text than what it will bear we may thus far very well argue from it He who was sanctified and sent was undoubtedly the Son of God but if we go further and infer He who was sanctified and sent was therefore the Son of God as if the sanctification and mission were the ground of his being so * Ex loco Joh. 10.36 negamus hoc effici posse Jesum Christum Deum ac Filium Dei unigenitum dici aut esse c. Sanctificatiò Missio quâ Pater Filium Sanctificavit misit in mundum nec Deitaâ—enâ— Filii nec Filiationem fundat sed fundatur in illâ atque illam demonstrat à posteriori Quia ad munus mediatorium sanctificari mitti in mundum non poterat qui non esset co-aeternus co-essentialis Patri miâ—tenti Filius Cloppenb Compend Socin p. 38. we stretch the words too far and endeavour to fetch that out of them which is not at all in them There 's a great difference betwixt the applying of such a relation to such a Person and the assigning of the proper cause and foundation of that relation Christ being sanctified and sent is the Son of God upon these that relation may truly be attributed to him but yet they do not amount to the being the Cause of that relation Christus qui fuit sanctificatus missus est Filius Dei is a Proposition very true but Christus quà fuit sanctificatus missus est Filius Dei as pointing to the fundamentum Filiationis is a Proposition very false and there lies the Controversie betwixt us and our Opponents The words cited have reference to the preceding Verses where Christ is vindicating himself from that blasphemy which the Jews charged him with because he made himself God Vers 33. now this he doth first in a lower way by an Argument drawn from the Title usually given to Men in places of Office and Authority they are called Gods and if so then saith Christ do I blaspheme because I call my self God the Son of God whom God hath sanctified and sent and invested with such high Offices Do not mistake here Christ is not God only in a titular way because of his Office he is so truly properly in respect of his Nature and Essence this he speaks to Vers 30 37 38. but he instances only in his Office in this place and from thence fetches that Argument which was very proper to his present design viz. the vindicating of himself as to the charge of blasphemy Verses 34 35 36. Jesus answered them is it not written in your Law I said ye are Gods If he called them Gods unto whom the Word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Son of God Now what is there in this to undermine Christ's eternal Sonship or to make his sanctification and mission the * Hoc non dicit causam suae Filiationis sed praestantiae supra alios unde potiùs queat nuncupari Dei Filius quà m illi Dii Hoornb Socin confut de Christo c. 1. p. 39. ground of his filial relation to God One word further as to the latter of these if Christ was the Son of God before he was sent then his sending did not make him to become the Son of God but so he was for 't is said here in
hard as that the power of the Son of God cannot effect it and what can be so high as that the Obedience of the Son of God cannot merit it Had Christ been only the Son of Man then indeed Faith could not have bore up with such confidence but he being the Son of God also and having the Nature Essence Attributes of God how may Faith triumph as to the efficacy and meritoriousness of his obedience 'T was the blood of God which he shed Acts 20.28 O what a greatness and * Superest ut poena illa Fidejussoris nostri pretio dignitate atque merito foret infinita id quod allter fieri non potuit quam si Persona patiens foret ipsa infinita Nam ut Pèccati c. Vid. Thes Salmur de Christo Mediat parte 1. th 13. p. 246. infiniteness of Merit must needs result from the greatness and infiniteness of such a Person Heb. 9.13 14. If the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the Living God 4. You may go boldly to the throne of Grace upon all occasions For you have God's own Son to lead you thither and to make way for you and not only so but this own Son improves all his interest in and with the Father for your good why are you afraid to go to God Heb. 4.14 16. Seeing then that we have a great High Priest that is passed into the heavens Jesus the Son of God c. let us therefore come boldly unto the throne of Grace that we may obtain mercy and find grace to help in time of need 5. You need not in the least question the prevalency of Christ's intercession Doth Christ intercede and shall he not prevail will not the Father hear such a Son Suppose he may deny you which he will not yet surely he will not deny his own and onely Son Christ upon this relation may ask any thing and he shall have it mark the connexion Psal 2.7 I will declare the decree the Lord hath said unto me thou art my Son this day have I begotten thee what follows now upon this why Vers 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession God thinks nothing too much for this Son when he asks it of him and 't is the same when he asks for you as when he asks for himself therefore fear not but that your Prayers shall be graciously answered Christ himself interceding for you when the Kings own Son carrys the Petition doubtless it shall be granted 6. This is the Person to whom you are mystically united and therefore his Glory and Greatness reflects a Glory and Greatness upon you You are in Christ not only as he is the Son of Man but as he is the Son of God also for the Vnion is terminated not in this or that Nature but in the whole Person the Apostle therefore takes special notice of this 1 Joh. 5.20 We know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ O to be in this Son there 's the glory and safety of a believer I have done with this high and most Evangelical Truth The Lord Jesus is God's own Son upon which I have been somewhat large partly because of the excellency of the Argument it self and partly because of the great opposition made against it 2 Joh. 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love ROM 8.3 c. In the likeness of sinful Flesh CHAP. XII Of Christ's Incarnation and abasement in Flesh A Fourth General in the Words handled Why the Apostle is so express in the further adding of these Words to the former Five things laid down for the explication of them Flesh not taken here in the same sense with Flesh in what went before A double Synecdoche in the word Flesh Christ did not bring Flesh from Heaven with him but assum'd it here on Earth His sending in Flesh was not his taking a meer humane shape c. Likeness to be joyn'd not with Flesh but with sinful Flesh Two Propositions rais'd from the Words Of the First that Christ was sent in Flesh What his sending in Flesh imports this opened more strictly and more largely Of Marcion and Others who denied the verity of Christ's Incarnation and Body That proved as to both as also the verity of his whole Manhood Of his having a true Soul Of his submitting to the common adjuncts and infirmities of Flesh How the Humane Nature in Christ and in us differ His Incarnation not impossible not incredible The Reasons of it 1. That the Old-Testament Prophecies Promises Types might thereby receive their accomplishment 2. That Christ might be qualified for his Office as Mediator and the work of Redemption 3. Because it was the fittest and the best way in order to the redeeming of man Seven Propositions laid down for the due stating and opening of Christ's Incarnation As 1. That Christ who before was the eternal Son of God and had a praevious existence was made Flesh this made good against the SOCINIANS 2. That the Second Person only was incarnate 3. That this was not done till the fulness of time 4. That 't was not the divine Essence absolutely considered which assumed Flesh but that Essence considered as subsisting in the Second Person 5. That the Nature assuming was the Divine Nature 6. That the Humane Nature was so assum'd as to subsist in the Divine and that both of these Natures make but one Person where the Hypostatical Union is opened and prov'd 7. 'T is probable that if Adam had not fallen Christ had not been sent in the Flesh Of the Second Proposition That Christ was sent in the likeness yet but in the likeness of sinful Flesh Of the Sanctity of Christ's Humane Nature The Grounds thereof Use 1. To inform 1. Of the excellency of the Gospel and of the Christian Religion As also 2. Of the excellency of Christ's Flesh or Manhood Use 2. Wherein several Duty 's are urged upon Christians as namely 1. To give a full and firm assent to the Truth of Christ's Incarnation and also firmly to adhere to Christ as having assumed our Flesh where something is spoken against those who make little of a Christ in Flesh but are all for a Christ within 2. To be much in the study and contemplation of Christ incarnate 3. To adore the Mystery it self and also the Father and the Son in the Mystery 4. To endeavour after the powerful influence of it
upon Heart and Life So as 1. To be humble 2. Not to give way to Sin 3. Especially not to those sins which do more directly disparage and debase the Humane Nature 4. To love God and Christ 5. To be willing to do to suffer to be abased for Christ 6. To labour after a participation of the Divine Nature 7. To be highly thankful both for the Thing it self and also for the revelation of it Use 3. Of Comfort As 1. Christ in Flesh must needs be un effectual way for promoting God's Glory and the Sinners Good 2. In this God hath given out a very high demonstration of his Love 3. By this all the Promises are seal'd and all the great things of Faith and Hope made sure and credible Particularly 1. The Mystical Union 2. Communion with God Christ's special presence the inhabitation of the Spirit 3. The Communications of Grace from God 4. Our Sonship to God 5. The Resurrection of our Bodies 6. The Future Glory 4. God is now knowable and accessible 5. The Humane Nature highly dignify'd and advanc'd 6. Christ upon this is the more compassionate 7. There are few troubles of Conscience wherein this may not afford matter of ease and relief The Fourth General in the Words THis branch of the Words contains a Fourth Head in it which comes next to be opened Our Apostle having spoken of God's sending his own Son he goes on to shew in what manner he sent him and as to that he saith God sent him in the likeness of sinful flesh Here 's nothing in the Text but Wonders but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great things of God! the further we go the deeper the Waters are and still new matter offers it self to heighten our admiration 't was wonderful that God should send such a Son but that he should send such a Son in such a manner in Flesh yea in the likeness of sinful Flesh this is yet more wonderful O Christian stay alittle pause upon these Words get thy thoughts up thy heart elevated in the contemplation of what is here set before thee and then read one Why this Branch is added to what goes before In my entrance upon them it may be enquired why the Apostle is so particular and so express in this matter * Nonne satis erat dicere mittens Filium suum Hoc ipso verbo declaratum non fuisset istud magnum mysterium scituque dignissimum quomodo videlicet peccatum peccati damnavit Omnipotens similitudine â—arnis peccati peccatores à peccato liberans c. Corn. Mussus had it not been enough for him to have said God sent his own Son and so to have broke off but he must also add that God sent him in the likeness c To which I answer there was great reason for this amplification for the Apostle being here treating of such great mysteries of such high and glorious discoveries of the Wisdom Grace Love of God towards lost Sinners he thought in these he could not be too full or too express and he being to set down in a little room the whole model and platform of mans Salvation the good Spirit of God directed him to put in enough both for the setting forth of God's admirable Love Mercy c. and also for the encouragement of the Believers Faith with respect to the certainty compleatness and fulness of his Salvation Now Christ's incarnation and abasement in Man's Nature being so pertinent and proper and so necessary as to both of these ends therefore our Apostle will not pass that over without a particular mentioning of it And elsewhere you find him when he had spoken of Christ's mission presently to subjoyn Christ's incarnation also as Gal. 4.4 When the fulness of time was come God sent his Son made of a woman c. 'T was not only God's sending of Christ but his so sending of him viz. in Flesh yea in the likeness of sinful Flesh which puts such an emphasis and accent upon his own Grace and which doth give such full assurance to poor Creatures that they shall be effectually redeem'd and sav'd Upon these Considerations therefore besides the admirableness of the thing in it self Paul when he is upon such an Argument might very well superadde this to what preceded and he 's not satisfied with the once mentioning of it in the general but he repeats it and more particularly shows what use God made of Christ's Flesh or what good did by that redound to us for sin he condemned sin in the Flesh that is in the flesh of Christ The Explication of the Words For the clearing up the true meaning of the Words and the vindicating of them from those false interpretations which some of the old Hereticks put upon them I will lay down a Few Particulars 1. First that Flesh as here used concerning Christ carry's a quite other sense in it than what it did when it was spoken of before You had it Vers 1. Who walk not after the Flesh c. in this Verse what the Law could not do in that it was weak through the Flesh in which sense as 't is there used it occurs in many following Verses Now Flesh in these places is taken in a very different notion from Flesh in this for in them 't is taken morally and accidentally but here where Christ is concern'd in it 't is taken Physically and substantially in them it notes Man's nature as corrupted but here the very being and substance of the Humane nature or the verity of the Humane nature it self abstracted from any such adjunct and so 't is twice taken in this Verse 2. That Flesh in this application is not to be understood in its more narrow and limited sense but in its more general and comprehensive sense Here 's a double Synecdoche in the word as it signifies 1. the whole Body 2. the whole Man or the whole nature of man Flesh in its strict acceptation is but a part of the body and the body but a part of the Man but so you are not here to take it for Christ had a perfect entire compleat body and every thing as well as meer Flesh which is proper to a body for instance he had blood as well as Flesh therefore both are named Heb. 2.14 He also took part of the same i.e. of Flesh and blood and he had bones as well as flesh Luke 24.39 A Spirit hath not flesh and bones as ye see me have Further Christ was not only clothed with Flesh as that is limited but to one part of Man but he assumed the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyrill Alexandr in Joh. p. 95. whole Nature of Man he had a Soul as well as a Body which two are the essential constitutive parts of Man What more common in Scripture than by Flesh to set forth Man in his whole entire humane Nature See Gen. 6.12 Psal 65.2 Isa 40.5 Joel 2.28 Luk. 3.6 Rom. 3.20 Joh. 17.2
fellowship is with the Father and with his Son Jesus Christ O if he had not condescended to take our flesh there had been * c. Alioqui nec satis propinqua vicinitas nec affinitas satis firma unde nobis spes fieret Deum nobiscum habitare tantum erat inter nostras sordes summam Dei munditiem dissidium Calvin Instit lib. 2. c. 12. no such thing as our Communion with God but now 't is sure And so 't is in the other things which were mentioned what is Christ's gracious presence in the Soul or the in-dwelling of the Spirit in a child of God both of which are often spoken of in Scripture to the personal presence and inhabitation of the Godhead in the Manhood of Christ In him dwelleth the fulness of the Godhead bodily Col. 2.9 Communications of Grace from God 3. There are such and such communications of Grace from God to a gracious heart these are very secret yet very sure and credible Upon communion of Nature communications of Grace do certainly follow Christ having assumed flesh there 's now a way made through which God may convey his Mercy and Love to Creatures as he pleases The Godhead is the fountain from which all flows and there 's now a pipe to convey supply's from that fountain viz. the Manhood of Christ 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him by Christ in our flesh all things come to us and we by him go to God he is the Way as he saith of himself Joh. 14.6 the Way by which our duties are handed to God and God's mercies to us O so long as Christ is Mediator betwixt God and Man as God-man there may and there shall be mutual intercourses and communications betwixt God and Man Sonship to God 4. The Scripture speaks much of the Sonship and Adoption of Believers A very great and glorious priviledge infinitely too great for such despicable worms as we are considered in our selves yet through the Grace of God in a Christ incarnate it is ours This neer relation to God upon the Manhood of his own Son is now made very * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1 Joh. Si Naturâ Dei filius propter filios hominum factus est Hominis filius quantò est credibilius Naturâ Filios Hominis Gratiae Dei filios fieri c. Aug. de Trinit lib. 13. c. 9. credible for if the Son of God was made the Son of Man why may not the Sons of Men be also made the Sons of God if the One was so abased why may not the Other be so advanced Especially if we consider that the bringing of Believers into this near relation was one great and special end why Christ was incarnate Gal. 4.4 5. When the fulness of the time was come God sent forth his Son made of a Woman made under the Law To redeem them that were under the Law that we might receive the adoption of Sons When the Evangelist had laid down the exaltation of believers to a state of Sonship Joh. 1.12 and had shown how that is brought about Vers 13. immediately he falls upon Christ's being made flesh V. 14. whether the latter carries any reference to the former or is brought in upon this or that account with respect to the Saints Sonship spoken of I will not be positive in determining one way or another only this I say as to the thing 't is not incredible that such who believe should become the Sons of God when the Word was made Flesh The Resurrection of the Body 5. There 's the Resurrection of the Body And what more incredible to us than that though the Sâ—riptures are very express and plain in the asserting of it though we know the Power of God and have many Considerations for the assuring us of its truth and certainty yet how apt are we to stagger and to be under doubtful thoughts about it But saith the Apostle Acts 26.8 Why should it be thought a thing incredible with you that God should raise the dead blessed Paul is the Resurrection of the dead a thing not incredible what is there to take off the incredibility of it why enough and enough especially to us Christians Christ's Incarnation and that which followed upon it is sufficient to remove the incredibility of this mystery for he took our flesh then died in our flesh then rose again in our flesh I say in our flesh for he rose not only with a true Body but with the self-same Body that ours is with that very Body in which he died and was buried and if so why then should the Resurrection of our Flesh or Bodies be incredible This is nothing but what hath been done already to and in our flesh and 't is less to raise flesh than to take flesh 't was more strange for him who was God to die than 't is for him who is Man being dead to live again If it be said that Christ was an extraordinary Person and therefore that his Resurrection is not to be bottomed upon for the making of ours sure and certain I answer but it is because he did not rise as a single Person but as a common Head and therefore he rising we may be assur'd that we shall rise too 1 Cor. 15.20 21 22. But now is Christ risen from the dead become the first fruits of them that slept For since by man came death by man came also the resurrection of the dead For as in Adam all die even so in Christ shall all be made alive He that believes Christ's Incarnation will upon that believe the Resurrection As 't is well observ'd by some upon that passage betwixt Christ and Martha which we read of Joh. 11. where he asked her vers 25 26. I am the resurrection and the life he that believeth in me though he were dead yet shall he live and whosoever liveth and believeth in me shall never die believest thou this mark her answer Vers 27. She said unto him yea Lord I believe that thou art the Christ the Son of God which should come into the world as if she had said yea Lord I do believe that thou canst raise the dead since thou art the Son of God which wast to be and now art incarnate he questions her about the Resurrection she professeth her faith in his Incarnation yet her Answer was very pertinent because she believing this could not but believe that also 6. The possessing of the heavenly glory is the highest of all The Heavenly Glory and therefore of all the most incredible for usually the higher the mercy is the harder it is to believe it What saith the poor Christian shall I in this flesh see God and live with him for ever O this is a thing very improbable much too big for my
yet in your sins un-justified persons you lie open to the wrath of that God whose Law you have violated can make no good claim of life for the Law is not done its condition of life is not performed and which is very dreadful if the Laws righteousness be not fulfilled in you the Laws curse will most certainly be inflicted upon you God will have a perfect righteousness and obedience some where or he will not justifie and save if therefore the perfect righteousness and obedience of Christ be not imputed to you what will you do what will become of you wo to that man who when he shall come at the great day to stand before God's Tribunal shall not be judg'd in and through Christ a fulfiller of the Law that shall then be found without the garment of Christ's imputed righteousness how will the Law fall upon him for non-obedience and thereupon demand satisfaction of him in the suffering of eternal torments Pray think of this in time so as to get an interest in Christ's fulfilling the Laws righteousness Some dispute whether his righteousness be imputed to any let your enquiries you taking the thing in thesi for granted be about something else viz. whether in particular it be imputed to you and what you may be and do that it may be imputed to you For your direction and help in both of these enquiries look to three things Vnion with Christ Faith the Spiritual conversation these are the evidences of the priviledge and also especially the two former the grounds and means of obtaining it The us of whom the Apostle speaks in whom the Laws righteousness is fulfilled are 1. Such who are in Christ 1. Cor. 1.30 2. Such who believe Rom. 3.22 Rom. 4.24 Phil. 3.9 3. Such who live the Spiritual Life for so they are here characteriz'd that the righteousness of the Law might be fulfilled in us who walk not after the flesh but after the Spirit So that would you either know whether Christ obey'd the Law for you and that that his obedience be imputed to you or would you take some course in order to the securing of this grace to your selves these are the things which your eye must be upon that you be in Christ that you be true believers that you be holy and spiritual in your walking God never intended that his Sons Obedience should be imputed to any but only to such as these 2. You who pretend to the having an interest in this glorious priviledge I would with the greatest earnestness exhort you to go as far in your own persons as is possible in the fulfilling of the Laws righteousness And this I would with the more vehemency press upon you because of those ugly aspersions and calumnies which some do cast upon this precious Truth and the worthy Assertors of it How do * Ita nunc juxta hujus bestiae Sanctimoniam he means Beza renatus in Christo credens in eum Christi que justitiam forti fide apprehendens fornicetur inebrietur omni spurcitiâ contaminetur peccatum pro nihilo habetur utcunque supersint reliquiae ejus in nobis Staplet Antidot p. 630. Haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sunt daemonum praestigiae quibus Legem Dei eludere c. Vid. Conâ—â—â—n in loc Qu. 1. Papists let fly whole volleys of bitter invectives against Protestants because they assert the imputation of Christs Obedience and so expound these Words And there are some Others who are high enough in their censuring and calumniating of this Doctrine as if it tended to nothing but to make men careless and loose and profane as if it opened a wide door to all licentiousness and did cut the sinews of all piety and godliness O therefore I would intreat you to be the more strict exact holy obedient in your course that you may live down all these scandals and that your conversation may be a â—isible confutation of them 'T is no new thing for the Doctrines of imputed righteousness of not resting on the Law for justification the decrying of Works for righteousness the crying up of Faith as the great condition of righteousness and life I say 't is no new thing for these evangelical Truths to be reviled by some and perverted by others Therefore as to the latter the Apostle when he was speaking of them was fain ever and anon to interpose something by way of Caution that he might obviate those misinterpretations perversions abuses which some might make of what he had said * Rom. 3.31 Do we saith he make void the Law †Gal. 2.17 is Christ the minister of sin And surely we have need to do the same as to that which I am upon O say some did Christ in our stead obey the Law is his fulfilling the Law made over to us then we have nothing to do we are under no obligation on our part to obey too is not Christ's perfect fulfilling the Law enough what can be further required of us what need we trouble our selves about any obedience or holy walking But God forbid that any of you should thus reason We are indeed too prone to such reasonings 't is very natural to us to catch at any thing that may comply with the gratifying of the flesh and with the easing of us as to the severities of an holy obediential course and hence it is that we suck poison out of the sweetest flowers turning the grace of God into wantonness But I assure you there 's nothing in Christ's Obedience and in the imputation thereof that hath any tendency or gives any encouragement or patronage to any such loose inferences for though he obey'd the Law for us yet we our selves must obey it too his obedience must not justle out ours both together upon different accounts do very well agree Indeed he having obey'd the Law we are not bound to obey it for such an end as for satisfaction and merit for righteousness and life yet in other respects and for other ends as that we may conform to the Will of God and so please him that we may in our sphere imitate our holy Saviour that we may testifie our love and gratitude to God c. so we are as much bound to keep and obey the Law as ever O 't is such an excellent Law in the commands and injunctions of it that all should delight in conforming to it as 't is the Law of works calling for perfect and personal Obedience and giving no strength thereunto so 't is burdensom but as it is puts the creature upon works and is the rule and matter of obedience so the gracious Soul will delight in it Wherefore though Christ hath fulfilled it for you yet it becomes you too to live in all obediential complyance with it and subjection to it And I say herein go as far as is possible You cannot perfectly fulfil it blessed be God that is not required of you but yet you should do as much