the charge of God's Elect i.e. such of them that are called and are united to Jesus Christ for before that both Law and Justice could charge them It is God that justifieth who is he that shall condemn It is Christ that died Who can arrest impeach accuse find guilty and condemn such Object Perhaps some may say 1. The Devil may both accuse them and condemn them 2. Wicked Men may traduce and condemn them 3. And through Satan's Temptations such that are in Christ Jesus may accuse and condemn themselves Answ What of this For altho Satan wicked Men and their own Hearts may lay many things to their Charge and so pass a false Judgment upon them yet since God justifies them neither Law nor Justice can condemn them and none else can do it let all the Devils of Hell condemn them and all wicked Men on Earth nay tho many good Men should ignorantly accuse and condemn them as Job's three Friends dealt by him yet they stand justified Persons before God The Apostle doth not say there is no Sin in them which are in Christ Jesus nor any thing worthy or deserving Condemnation Nor doth he say there is no Affliction no Correction no fatherly Chastisements to them which are in Christ but there is no Condemnation 'T is one thing to be chastned and another to be condemned tho all Legal Guilt is for ever gone yet many Infirmities may attend such as are in Christ Jesus and tho God punisheth them not as an angry Judg yet he may correct them as an offended Father When we are judged we are chastned of the Lord that we should not be condemned with the World Tho God is not so severe and unjust to condemn them yet he is so wise so holy and so faithful as to correct them Now This Now refers as some think to what precedes others take it as an Adverb of Time i.e. in time past it was otherwise once they who are now in Christ Jesus were in the first Adam dead and condemned Adam and were under the Law and Children of Wrath by nature as others and so under the Sentence of Condemnation But now being transplanted into Jesus Christ or into the Second Adam they are actually freed and for ever acquitted and delivered from Condemnation as were all those also under the Law when they were in Christ which walk not after the Flesh but after the Spirit These are the happy Persons and this is their Character that are in Christ Jesus Let me note here three things 1. Here is an account of their special Vocation They are in Christ Jesus 2. Here is implied their Justification There is now no Condemnation 3. Here is comprehended also their Sanctification who walk not after the Flesh but after the Spirit Negatively They walk not after the Flesh they are not unsanctified or unholy Persons they lead not ungodly Lives they are not under the Power and Dominion of Sin nor carried away whither ever carnal Affections would lead them Affirmatively But after the Spirit they are influenced by the Holy Spirit they follow the Dictates of the Spirit tho there is Flesh in them much Corruption in them yet they walk not after the Flesh they resist Sin mortify Sin or have crucified Sin with the Affections and Lusts they walk in a holy course of Life and not as they did in times past they live according to the rule of the new Creature Note here by the way that negative Holiness is not enough we must not only forsake Sin but follow after Holiness and bring forth the Fruits of Righteousness not only cease from doing evil but learn to do well Therefore Wherefore look back to the precedent Chapters particularly to Chap. 7.25 I thank God through Jesus Christ tho I have a Body of Sin in me that makes me cry out and tho it be thus also with all Believers yet Christ hath delivered me and them from the Guilt the Power and Slavery thereof There is now therefore no Condemnation to them that are in Christ Jesus who walk not c. And as this therefore may look backward to what precedes so it may look forward to what succeeds ver 3. But first take notice of the 2d verse For the Law of the Spirit of Life in Christ Jesus hath delivered me from the Law of Sin and Death Brethren The Law of Sin and the Law of God are opposites now the remainders of Sin or indwelling Sin the Apostle calls in chap. 7. the Law of Sin and Death or the Law in the Members c. By the Law of Sin therefore is doubtless meant the Power and Rule of Sin God's Law is no where called the Law of Sin no God forbid The Law is holy just and good By the Law of the Spirit of Life in Christ I understand the Root of all Grace in the Person of Christ which is made over to Believers by the Spirit in their mystical Union in which Sense Christ is not only made to us Wisdom and Righteousness but Sanctification also and Redemption Brethren of that fulness of Grace or of the Spirit which is in Christ we do not only all receive and Grace for Grace but the Grace and Spirit in him is ours as he is our Root or Head 'T is worthy to be noted that the Apostle brings in what he speaks in ver 2 and 3. to confirm what he speaks in ver 1. Yet I conclude what he speaks ver 2. For the Law of the Spirit of Life in Christ Jesus c. refers to what he speaks in the close of the 1st verse Who walk not after the Flesh c. And that in the 3d verse refers to the former part of the 1st verse For what the Law could not do c. The Law could not justify us acquit us discharge us from Condemnation but contrariwise through our inability to keep it that condemns us and so he illustrates and confirms his Consolatory Proposition of our free Discharge and Justification by Jesus Christ in ver 1. by that in ver 3. In the 2d verse the Spirit is set forth two ways 1. By the Subject in whom it is radically i.e. in Christ Jesus 2. By the Property i.e. it is the Spirit of Life which in our Union flows to us as Sap from the Root that so all the Branches in the True Olive might be made alive and bring forth Fruit to God or lead holy Lives So much as to the Parts Scope and Explanation of the Terms of our Text. From hence I shall observe this one Proposition viz. Doct. That all those that are in Christ Jesus or have obtained actual Vnion with him are justified Persons and for ever delivered from Condemnation In speaking to this Doctrine I shall I. By way of premise lay down four Propositions II. Shew you what it is to be in Christ or open the Nature of the Soul's Union with the Lord Jesus III.
past upon him as I have proved and upon all Men in him 2. An actual Curse or a Curse for all actual Sin which remains upon all whilst they abide under the Law for as many as are for the Works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things that are written in the Book of the Law to do them Thus by our actual Sins we were brought also under this Curse is evident Obj. But doth not Paul say Christ hath redeemed us from the Curse of the Law Ans 1. It appears such whom he hath redeemed c. were once under it and if they were delivered before they believed 't is necessary that such who assert that should assign the time when they were delivered Paul tells the Saints when they were delivered from Sin Guilt and the Curse being then made free from Sin Then when why when they believed and received Christ and his holy Doctrine and obeyed it from the Heart 2. It is evident that Paul speaks it of Believers even of such as had received the Spirit of Adoption and so could call God Father 3. The Price may be paid for the Redemption of Captives and yet they may not presently be delivered but may remain in Bondage in Slavery and lie in Chains A Surety may satisfy the Law for a Criminal or for a Debtor yea pay the utmost Farthing but he may notwithstanding lie under the Sentence of Death or remain in Prison for a time and not have his personal Discharge The Sacrifice may be offered up and an Atonement may be made but the Blood may not be sprinkled the slaying the Sacrifice is one thing and the sprinkling the Blood is another So the Atonement made for us by Jesus Christ which is the Price and meritorious Cause of our Redemption and Justification is one thing and our receiving the Atonement or the application of his Blood to our personal and actual discharge from Sin Guilt and Condemnation is another thing For if when we were Enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his Life We grant God was not only made reconcilable by the death of his Son but by his Death God was fully reconciled that is he received a full Satisfaction by that one Offering Faith adds nothing to the Merits of Christ's Blood or meritorious Sacrifice but it is by his Life by his Intercession that it is made effectual or efficacious unto us who pleads with God for the Spirit which he purchased also for his Elect that so the saving Benefits and Blessings might be applied to them And therefore the Apostle adds in the next verse And not only so but we also joy in God through our Lord Jesus Christ by whom we have now received the Atonement God hath as if Paul should have said through Christ's Intercession given us a free and personal Discharge purchased for us he hath given us Faith to receive the Atonement The particle Now hath its Emphasis denoting the Privilege of all such as believe and hence it is that we glory in Tribulation we are now actually acquitted and for ever delivered from Condemnation Sirs since the strict time of the laying down the Price of our Redemption was not the time when many of the Elect were actually acquitted and justified why should it be asserted to be the time when any of them were For those Believers that lived and died from Adam till Christ came were justified and went to Heaven before the Sacrifice was offered and the Atonement actually made the Father trusted the Son according to that holy Compact that was between them Christ covenanting and engaging that he would die for them And now as Adam received the Atonement when he believed and not till then so we when we are in Christ believe do receive the Atonement also and not before for at the same time and upon the same terms they under the Law received it we under the Gospel-Dispensation do receive it by Time I mean when they had and we have actual Union with Christ and believe or do receive the Spirit the Bonds of this Union Brethren tho all in the first Adam were fundamentally and representatively condemned in him his Sin being imputed so to all his Off-spring yet none are actually condemned until they actually exist and partake of his corrupt Nature So in the second Adam all the Elect were fundamentally and representatively justified in him his Righteousness being imputed so to all his Spiritual Seed or Off-spring yet none of them are actually and personally justified until they are united to him and partake of his Divine Nature Fifthly All Men the Elect as well as others are under Condemnation before Grrce or actual Union with Christ because it is positively said that he that believeth not is condemned and the Wrath of God abideth upon him The Law condemns him let him be who he will even every Soul that believes not savingly in Jesus Christ and it remains upon him because he believes not or because he continues in the first Adam in condemned Adam and is not transplanted into the second Adam Jesus Christ Nay and his Unbelief binds all his Sins and the Sentence upon him not believing is not the first Disease but it is the refusing the Remedy Those stung with fiery Serpents were mortally wounded that was their Disease and if any would not did not look up to the Brazen Serpent that was the reason they died in respect of their refusing the Remedy but their being stung was that which kill'd them So 't is Sin that is the breach of the Law of God which is the Disease and the Cause why Sinners perish all are condemned already and their refusing of Christ offered in the Gospel for their Cure aggravates their Sin and Condemnation and it leaves such that finally persist in Unbelief incurable for ever Sixthly All before they are in Christ are under Condemnation because the Holy Ghost frequently ascribes our actual or personal Justification to Faith and can't we read those Scriptures without offence or do any think they understand this Point better than Paul or the other Apostles Being justified by Faith we have Peace with God c. Therefore we conclude that a Man is justified by Faith c. Knowing that a Man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the Faith of Christ c. And again he saith That we might be justified by Faith In him all that believe are justified from all things c. He that believeth hath the Son and he that believeth not hath not the Son but the Wrath of God abideth on him Brethren Where is it said in the Scripture that any Person was justified that believed
but the Notion of Mr. Clark and his Abettors certainly tends to raze and root out that antient Doctrine which the Apostles preached and those worthy Men laboured to restore about Justification Did Bellarmine ever deny that their good Works and inherent Holiness which they made the matter of their Justification before God were performed by the Grace of God and the Assistance of the Holy Spirit This Man only excludes legal Works from having any thing to do in our Justificâ—â—â—on but includes all Gospel-Works and sincere Oâ—edience he asserts these kind of Works and free â—â—ace are consistent and because not derogatory in point of Salvation therefore not in Justification He says that we must allow of Gospel-Works or Holiness to concur to Justification and this Doctrine will appear c. Answ Yet he would feign insinuate that this Doctrine of his is in effect the same with that of the old received Doctrine of our Divines who teach saith he That the sola fides solum yet not fides sola i.e. solitaria justificat tho Faith alone yet not that Faith which is alone does justify What 's the Purport of this Why because the Faith of God's Elect by which alone we apprehend or receive the Object Jesus Christ by whom we are justified is attended with good Fruits as Sanctification and Holiness by which it is known from a false and dead Faith therefore Faith good Works and Holiness is the matter or that which doth justify us before God or because Faith in respect of its own excellent Nature doth purify and sanctify us therefore God hath instituted and ordained Faith and inherent Holiness to justify us and because inherent Holiness and Sanctification tends to make us meet for Heaven therefore it is our only Title for Heaven Is it not said that God imputes Righteousness without Works and justifies him that works not How then do Works concur with or are included or joined with that Righteousness that is our Justification before God Take a Passage of Reverend Perkins viz. It is objected that true Faith is never alone I answer saith he thus Faith is never alone in the Person justified nor in Godly Conversation but is joined with all other Vertues yet in the act and office of Justification it is alone the Eye in the Body is not alone being joined with all other Parts Hand Foot c. nevertheless the Eye in seeing is alone for no part of the Body seeth but the Eye He shews that Faith alone is the Eye which sees the Object Jesus Christ and apprehends him and his Righteousness whose Righteousness only is the material cause of our Justification before God See the Assembly's Confession c. All whom God effectually calleth he freely justifieth not by infusing Righteousness into them but by pardoning their Sins and by accounting and accepting their Persons as righteous not for any thing wrought in them or done by them but for Christ's sake alone not by imputing Faith it self the act of believing nor any other Evangelical Obedience as their Righteousness but by imputing the Obedience and Satisfaction of Christ unto them they receiving and resting on him and his Righteousness by Faith which Faith they have not of themselves it is the Gift of God This agrees with that Doctrine Paul preached to the Romans and Galatians c. But from this Doctrine Mr. Clark and many more are departed what saith the Apostle If we or an Angel from Heaven preach any other Gospel unto you than what you have received let him be accursed Paul as Mr. Perkins notes saw the Galatians to be corrupted in the point of Justification false Teachers being got among them who preached Justification by Christ and by the works of the Law they did not exclude Christ's Merits but brought in the works of the Law with Christ in Justification before God as some now do the works of a new Law i.e. Gospel Law But let them tremble Where 's Paul's Doctrine for it is palpable this new Doctrine excludes not boasting or ground of boasting I argue thus viz. That Law doth not exclude boasting that commands works of Obedience as the Condition of Acceptance and Justification But this new Law these Men speak of commands works of Obedience as the Condition of our Acceptance and Justification Ergo It doth not exclude boasting But Mr. Clark intimates That works of the Law performed by our own Strength or without special assistance only admit of boasting Answ The Papists say that all their Works and inherent Righteousness are performed by God's Grace or special Assistance yet how do they boast Let the Creature perform good Works c. by what Assistance he will yet the Works are his Works and if such by which he is justified they admit of boasting Reader The Righteousness this Man contends for by which we are justified is not the Righteousness of one but the Righteousness of many i.e. every Man 's own Faith and sincere Obedience contrary to what Paul affirms Rom. 5.17 18 19. Christ did not saith Mr. Clark obey the Law in Man's stead Answ Then say I he hath not fulfilled all Righteousness for us nor answered all the demands of the Law nor doth God's Holy Nature and Justice require a perfect Righteousness to our Justification in his sight Was not perfect Righteousness part of that Debt we owed to God If so who pays the Debt for us the Penalty was but one part of our Debt Then also it seems the Law of perfect Righteousness doth not result from the Purity and Holiness of God but only from the Sovereignty of his Will not from the rectitude of his Nature Moreover why then did not God give this mild Law of Faith and sincere Obedience at first and so have saved himself of buying it so dear i.e. with the Price of the Blood of his own Son Christ's active Obedience he affirms is not imputed to us nay he says that imputing Christ's Righteousness to us is not a Scripture Expression 't is not found in any place of Scripture tho he says he denies not the thing Answ Righteousness was imputed to Abraham and he was the Father of all Elect Gentiles That Righteousness might be imputed to them also Now it must be Abraham's own Righteousness and so our own Righteousness that is imputed or else the Righteousness of Christ Again He may as well say Adam's active Disobedience was not imputed to us For as by one Man's Disobedience many were made Sinners so by the Obedience of one shall many be made righteous As Adam's Disobedience in his first Sin was imputed to all his Seed so is the Obedience of Christ imputed to all his or to all in him This Text I find he knows not how to answer see pag. 97 98. but boggles with it Obj. They object if the Righteousness of Christ be made ours we may be said to be the Saviours of the World as he was or to