as a pattern And indeed God all along dealt with him as so in reference to pardoning grace he was a pattern 1 Tim. 1.16 that in me first Jesus Christ might shew forth all long suffering for a pattern c. So in reference to renewing grace he shall be a pattern too God would and did so effectually work upon him in the miraculous changing of him in the mighty rescuing of him from the power of ignorance carnal confidence prejudices against Christ enmity to the Gospel and the Professors thereof that he should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a pattern to all that should be converted of the freeness and efficacy of converting Grace And therefore if He was thus freed from the Law of sin it should then be so with Others also for what was done to him was not done to him as a meer single or private person but as to One that was to be an instance or pattern of the Grace of God towards many 2. Because he was the Complainer therefore he shall be the Triumpher because he was the Combater therefore he shall be the Conqueror And as you have him in the * Ponit se pro Exemplo ut prius infirmitatum Luctae ita nunc fiduciae Imo verbis quasi praeit quibus singuli hanc consolationem nobis applicemus Pareus foregoing Chapter in the person of Believers complaining of the Law of sin so here you shall have him in the person of Believers too triumphing over the Law of sin he being made free from it by another and an higher Law But to close this Head be thou who thou wilt if thou beest a gracious person and one upon whom the Spirit hath put forth his efficacious power thou as well as Paul art made free from the Law of sin Therefore to make this the more indefinite and universal the Syriac not without an Emphasis saith * Et quidem non sine Emphasi quasi admonente Paulo ut singuli credentes hoc sibi beneficium applicent Beza Beza reads it not me but thee the Law of the Spirit of Life hath made thee free from the Law c. The Third General in the Words is the Author or Efficient of this freedome from the Law of Sin and Death and the way or manner how 't is effected 't is by the Spirit of Life and 't is by the Law of the Spirit c. Now here lies the greatest difficulty and that wherein Expositors do most differ I find no less than Four several Interpretations put upon these Words 1. First Some would have them to refer to the sanctity and perfect holiness of Christ's Humane Nature This say they is the Spirit of life in Christ Jesus and the Law of the Spirit of Life is the power and virtue of Christ's unspotted holiness and purity to acquit and make free the Believer from the Law of Sin and Death h. e. from the guilt of sin and Condemnation So that they bring the matter to this the Habitual righteousness of Christ as Man being imputed and made over to the Believer upon this he is discharged from all guilt and look'd upon by God in Christ as perfectly righteous This Interpretation is that which * Cùm adeò imbecilla sit vis Spiritus in nobis quomodo inde possumus colligere nullam esse condemnationem c. quoniam inquit vis ista Spiritus vivificantis quae tà m imbecilla est in nobis perfectissima potentissima est in Christo nobis credentibus imputata facit ut perinde censeamur ac si nullae prorsus reliquiae corruptionis mortis in nobis inhaererent Nunc autem de perfectâ sanctitatis humanae naturae Christi imputatione disterit c. Beza in Paraphr Distinguit Legem Spiritus vitae quae est in ipso Christo Jesu ab eâ quae in nobis est ab co effecta i e. perfectam naturae nostrae in Christo sanctificationem ab eâ quae in nobis est duntaxat inchoata Nam illa quidem nobis imputata cum perfecta sit nos liberavit c. Explicandum est igitur istud de tertiâ Justificationis nostrae gratuitae parte quae consistit in Sanctificatione ipsâ Jesu Christi nobis communicata Idem in Notis Et porro Vis illa Spiritus vivifici cujus fons est in Christi carne facit ut peccatum seu vitiositas illa cu us reliquiae adhuc in me supersunt quae me alioqui condemnationi adjudicarent efficere nequeat ut conde â—ner quoniaru quod est in me duntaxat inchoatum in Christo perfectissimum est cui sum insitus This way goes Hemingius Elton Parr Streso c. Thâ—s Downham interprets it Of Justific Book 1. Chap. 3. Several Expositors some of Whom are of great Eminency do pitch upon Yet with submission I shall crave leave to prefer another before it For 't is very well known though I shall not in the least concern my self therein that some very worthy Persons do question the truth of the Thing viz. the formal imputation of Christ's Habitual and Original righteousness they making the sanctity of his Humane Nature to belong to his Justitia Personae rather than to his Justitia Meriti or Justitia Fidejussoria and they looking upon it onely as the necessary qualification of his Person to fit him to be a Mediator and also as that which was necessary in order to the meritoriousness of his Obedience but denying that it is directly and formally made over by imputation to the Believer But as to this which is the Veritas Rei as I said before I will not at all concern my self about that I am onely to enquire whether this Interpretation be proper to the Text and rightly grounded upon it which is the Veritas Loci And truly that I question very much and must say with the learned De Dicu Nescio an id spectaverit Apostolus c. I know not whether that was the thing which the Apostle here had in his eye I humbly conceive the Words without great straining cannot be brought to this Sense their main scope and intendment looking to a quite Other thing And that branch of them in Christ Jesus upon which they who close with the Exposition before us lay so great a stress will bear another explication much more easie and genuine as you will hear by and by 2. Secondly Others understand by the Law of the Spirit of Life and the Law of Sin and Death the Law of Faith and the Law of Works or the Evangelical and the Masaical Law You read Rom. 3.27 of the Law of Faith and of Works two very opposite and contrary Laws now by that twofold Law Some open the Law of the Spirit and the Law of Sin and Death Thus * I ex ergo Spiritur vitae est Lex Fidei Nam Moysi Lex est Spiritualis quia prohibet peccare non tamen viâ—ae c. 'T is too
and working ever since mans Fall alwayes was and yet is unable to justifie it may possibly attempt such a thing or rather the Sinner may look for such a thing from it but it cannot carry it on to any good issue This I conceive Pauls thoughts were in special upon when he says what the Law could not do For 't is the Sinners justification which he in this place is discoursing of and he first begins with the Law as being impotent and insufficient to accomplish this justification God by Christ condemned sin i. e. he abolish'd and cut off Sins Guilt and by him he brought about a righteousness for the Sinner but the doing of this by the Law was a thing altogether impossible that could not make the Creature to cease to be guilty or to become righteous The proving of this truth was elsewhere his main business as namely in the 3d 4th 5th Chapters of this Epistle where he doth professedly and largely insist upon it That one place is a sufficient proof of it Chapt. 3.20 Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of Sin He pursues the same Argument in his Epistle to the Galatians where he goes over it again and again Gal. 2.16 21. 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 and not by the works of the Law for by the works of the Law shall no flesh be justified I do not frustrate the Grace of God for if righteousness come by the Law then Christ is dead in vain Gal. 3.11 21 22. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily righteousness should have been by the Law But the Scripture hath concluded all under Sin that the promise by faith of Jesus Christ might be given to them that believe So also in his Sermon at Antioch Acts 13.39 By him all that believe are justified from all things from which ye could not be justified by the Law of Moses How full and positive are the Scriptures in the denial of any power to the Law to justifie It can discover Sin accuse and judge for Sin but it cannot expiate Sin or make a man righteous before God There is indeed the righteousness of the Law and upon that righteousness by the Law but that now is altogether unattainable further than as 't is brought about and accomplished in the hands of Christ the Law in Christs hands can do great things but in ours it can do nothing So also the Law is weak in reference to Eternal life It could not do i. e. it could not save it never yet as separated from Christ carried one Sinner to Heaven 't is above the ability of the Law to save one Soul Consider it as the Covenant of works so its language is Do and Live Rom. 10.5 For Moses describeth the righteousness of the Law that the man which doth these things shall live by them Now man in his lapsed state cannot do according to the Laws demands therefore by it there 's no Life for him Had he continued in the state of innocency he had been able to have done all which the Law required and so would have attained Life by it in the way of doing but now the case is altered If Salvation depended upon the Creatures perfect and personal obedience not a man would be saved There must indeed be Obedience to the Law or no Salvation but should it be that very Obedience which the Law calls for and as the Law calls for it viz. as the condition of the first Covenant this would make salvation absolutely impossible You know Moses brought Israel to the borders of the Holy Land but Joshua must lead them into it so the Law as God uses it in subserviency to the Gospel may do something toward the saving of a poor creature but 't is the alone Merit and Obedience of the Lord Jesus applyed by Faith which must put the Sinner into the possession of the Heavenly Rest That which now saves is Christ not Moses the Gospel not the Law believing not doing I mean only in the old Covenant sense So much for the Matter of the Laws impotency The Grounds or Demonstrations of the Laws inability to justifie and save Secondly Let me give you the Grounds or if you will the Demonstrations of the Laws impotency and weakness to justifie and save He instance in Three 1. It requires that which the Creature cannot perform Before the Law do any great thing for a person it must first be exactly fulfill'd for that 's its way the terms and condition which it stands upon and 't is as high in these terms now as ever it was for though man hath lost his power the Law hath not lost its rigor it doth not sink or fall in its demands because of mans inability to answer them Though the Sinner be as the poor broken debtor utterly undone yet the Law will not compound with him or abate him any thing but 't will have full payment of the whole debt Now this in statu lapso as I shall shew when I come to the 4th verse is * Unde sequitur plus in lege praecipi quam praestando simus quia si pares essemus implendae Legi frustra aliunde effet quaesitum remedium Calvin Hic locus efficacissime convincit justificationem non esse ex opcribus c. P. Martyr Non implet Legem infirmitas mea sed landat Legem voluntas mea August impossible None but such an one as Christ could thus answer the Laws demands For nothing will serve it below perfection inherent righteousness actual obedience all must be perfect or else the Law despises them The Gospel accepts of Sincerity but the Law will ' bate nothing of perfection if there be but the least failure all is spoiled Gal. 3.10 For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Jam. 2 1â— For who soever shall keep the whole Law and yet offend in one point he is guilty of all And is it thus are these the terms and demands of the Law what then can it do or rather what can we do it must needs be weak to us Because in these rigors we are so weak to it it cannot do much for us because we can do but little to it it cannot do what we desire because we cannot do what it demands O how exceeding short do the best come of the high measures of the
much too high as good as they are in reference to these great concerns they are no better than so many figg-leaves which will not cover a Sinners nakedness when God shall come to reckon with him whosoever bottoms his trust and confidence upon these he builds upon the sand and sooner or later there will be a sad downfal of all his Hopes * Sordet in districtione Judicis quod fulget in conspectu operantis Gregor these are things which glitter in our eye but they are but course and mean things without Christ in Gods eye Sirs I am upon a Point of as great importance as any that can be spoken to and therefore give me leave to stay upon it a little and to deal plainly and faithfully with you about it I would feign leave every one of you upon a good bottom built upon the Rock that * Isa 28.16 sure Foundation which will stand firm and steady in all winds and weather having that anchor-hold which will abide under all storms And therefore let me prevail with you to cast off all Legal Confidence and to rely trust rest upon nothing short of Christ and his Righteousness Duties Graces Holiness Obedience Good Works all in their proper places are excellent things but 't is the alone Merit Righteousness Satisfaction of Christ that must justifie and save you Would you have that righteousness which will bear the test at the great day that righteousness in which you may be able to stand before the disquisition of the righteous God O then fly to Christ to his imputed righteousness and there let all your trust and relyance be placed What is that One thing which the New-Testament-revelation mainly drives at 't is this to carry Sinners from Moses to Christ from the way of the Law to the way of the Gospel from doing as the Old-Covenant Condition and Ground of Life to believing The not understanding receiving embracing of this grand Truth was the sin and ruine of the Jewes all that Christ and the Apostles could say or do would not prevail with them to shake off their depending upon the Law but still they * Rom. 2.17 rested in the Law †Rom. 9.31 32. followed after the Law of Righteousness and sought righteousness not by Faith but as it were by the works of the Law ‖ Rom. 10.3 they being ignorant of Gods righteousness and going about to establish their own righteousness would not submit to the Righteousness of God O therefore how full how earnest was Paul in his dealings with them and with others too to undeceive and convince them about this He saith the whole matter of Righteousness was now taken out of the Laws hands and put into the hands of Christ * Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth * Rom. 3.21 22. Therefore by the deeds of the Law there shall no flesh be justified in his sight c. But now the Righteousness of God without the Law is manifested being witnessed by the Law and Prophets Even the Righteousness of God which is by Faith of Jesus Christ unto all and upon all them that believe He sets down the miserable state of those who would be resting upon the Law such as were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he describes them * Gal. 3.10 For as many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them He tells them by this they made the sending dying of Christ to be to no purpose * Gal. 2.21 I do not frustrate the Grace of God for if Righteousness come by the Law then Christ is dead in vain see too Gal. 5.3 4. He tells them further that God had such a respect for his own Law that if righteousness and Life had been possible by it he would have taken no other way * Gal. 3.21 If there had been a Law given which could have given Life verily righteousness should have been by the Law But why do I give you a few gleanings when you your selves may go into the full field Now was all this spoken only to the Jews and Gentiles who lived at that time doth it not concern us also have not these several Considerations their strength to us as well as to them To come neerer home the Text tells us the Law could not do will you not be convinced of the Laws inability to help you so as to betake your selves to that better and effectual way of Justification and Salvation which God hath so graciously provided for you The Law is weak as weak now as ever but Christ is strong as strong now as ever the Law can do nothing but Christ can do all 'Till it pleases God to convince you of the Laws impossibility to make you righteous and happy you 'll never seek out after help in Christ or close with him for as Christ had never come to you had it not been because it was impossible for the Law to save you so you will never come to him till you see that 't is impossible for the Law to save you this is that which moved God to send Christ and this is that which moves the Sinner to embrace Christ and his way of Salvation If this work of Conviction was but once pass'd upon you O you would soon quit the Law and all your Confidence would be bottom'd upon Christ Well! shall I bring it to an head here are two wayes set before you for Righteousness and Life the way of the Law and the way of the Gospel the way of Doing and the way of Believing now which of these two will you chuse if the former so as to venture your Souls upon what you can do your case is desperate by this you plainly put your selves under the Covenant of Works and there 's nothing but perishing as things now stand with us under that Covenant if the latter there is hope nay certainty supposing you close with the Gospel-way in a right Gospel-manner that it shall be well with you Who would not now say with David * Psal 71.16 I will make mention of thy righteousness even of thine only who would not with * Phil. 3.8 9. Paul count all but dross and dung that he may winne Christ and be found in him not having his own Righteousness which is of the Law but that which through the Faith of Christ the Righteousness which is of God by Faith 4. Fourthly Use 4. See here the admirable love of God and be greatly affected with it The Law was weak utterly unable to relieve us in our forlorn condition as to that conclamatum est the case is desperate and now the merciful God finds out another way pitches upon another course hee 'll see what that will do the former failing what 's that he sent
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
Jesus is as much as (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumenius Lex Spiritus vitae i. e. gubernatio Spiritus vitalis quem suppeditat Christus non solum admonens nos exemplo mortis suae ad charitatis opera perficienda sed etiam operans illam in cordibus nostris Oecolamp by Christ Jesus the Spirit is given and doth work as a regenerating Spirit or the Spirit of life according to the will and good pleasure of Christ 4. (c) In Christo Jesu quia non datur nisi his qui sunt in Christo Jesu Aquin. As this Spirit is given onely to those who are in Christ Men out of Christ have nothing to do with it his Members are onely its Temples without the Spirit there 's no Vnion and without the Vnion there 's no Spirit As the Member doth not participate of the Animal Spirit but as 't is united to the Head so a man doth not participate of the blessed quickening Spirit of God but as he is united to Christ but these things will be more largely insisted upon when I come to the ninth and tenth Verses Now the Words which I am opening mainly point to this what is it which is in Christ Jesus why 't is the Spirit it self therefore (d) Placet supplementum qui ut referatur ad Spiritum in Graeco subaudiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi scriptum sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscat So Erasm Some also would have an Article inserted here to make the reference to the Spirit more clear thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Then as to the Third and Last thing the Law of the Spirit that too is in Christ Jesus Thus that mighty power which the Spirit at any time doth exert in the work of Regeneration it is conveyed to a person and doth take hold of him in Christ Jesus that is in and through Christ viz. as this effectual Operation of the Spirit is grounded upon Christ's purchase and is put forth in pursuance of Christ's redeeming love This is a truth which might be largely opened but I fear I have been too long already upon the clearing up of this Branch of the Text And yet I cannot omit to tell you that there 's One reference more which * Quamquam nihil vetat quin illa verba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 construantur cum verba sequente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Piscat in Schol. Some do mention as this in Christ Jesus may refer to and be joyned with the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made free Then the Sense would be this 't is by Christ that Saints are made free from Sin and Death whatever spiritual freedome Believers have they owe it all to Christ he hath the great hand in it as the Efficient and meritorious Cause thereof But this I 'le pass by because though it be a thing unquestionably true yet the generally received pointing of the Words will not admit it to be here intended I have now finished the Explicatory part the difficulty of the Words and the different Expositions put upon them all of which may be useful though all are not so pertinent and proper must be my Excuse for my being so redious and prolix upon it Having given you their proper sense and monning I should next draw out those Doctrinal Truths which are contained in them but that I shall not do at present Onely there 's One of them which I shall mention and briefly close with How the Spirit of God is the Spirit of Life 't is this The Holy and Blessed Spirit is the Spirit of Life so he is here expresly stiled the Law of the Spirit of Life Which Words are applied to the Witnesses Rev. 11.11 where 't is said of them that the Spirit of Life from God entred upon them but yet know though 't is the same words yet 't is not the same sense For by the Spirit of Life as applied to the Witnesses nothing is meant but their civil living again in their restunration to their former Power Office Liberties of Service c. but when 't is applied to the Great Spirit of God it carries a quite other and much higher sense in it What 's that why it notes his living in himself and also his being the Cause of Life to the Creature He 's the Spirit of Life 1. Formally 2. Effectively or Causally A few words to each 1. First as to the Formal Notion The Spirit of God is the Spirit of Life as he is a living Spirit as he lives in himself or hath life in himself For as the Father hath life in himself and hath given to the Son to have life in himself Joh 5.26 so the Spirit hath life in himself also And 't is not an ordinary or common life which the Spirit lives but 't is the self same life which the Father and the Son do live he being truly God lives the same increated infinite independent blessed life which the two Other Persons do * Genitivus Hebraico more pro Epitheto ponitur Calvin Est Genitivus Epitheti loco Estius Expositors generally observe that Life when 't is here joyned with the Spirit is not to be taken Substantive but Adjective 't is according to the Hebrew I diome where when two Substantives are put together the Latter of which is in the Genitive Case that is to be rendred as an Adjective or as an Epithete of the Former as the Bread of life is living bread the Water of life is living water the Glory of Grace is glorious Grace c. so here the Spirit of life is the living Spirit Theophylact joyning this Life with the Law going before saith this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if the Law of Life was set in opposition to the Law of Sin and Death but Life is not to be joyned with the Law but with the Spirit himself 2. Secondly the Holy Spirit is the Spirit of life Effectively or Causally He is a quickening a life-bestowing or life-working Spirit in the Creature he makes Sinners to live and is the spring of that heavenly and supernatural life which is in the gracious Soul As he hath life in Himself so he communicates it to Others he is not onely a living Spirit but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening Spirit And this is One of his great acts namely to quicken he 's the Spirit of * 2 Cor. 3.17 liberty and he 's also the Spirit of life he 's a teaching inlightning convincing strengthening comforting purifying Spirit and he 's also an enlivening and quickening Spirit And as the Father and the Son live in themselves and quicken * Joh. 5.21 whom they will so the Holy Ghost too hath life in himself and quickens whom he will as he is said to divide gifts to every one severally even as he will 1 Cor. 12.11 The Spirit is * Oecumen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
of Sin for though that puts forth a great efficacy in the manner of its working yet it doth not rise to such a pitch or degree of efficacy in what is evil as the Spirit of God doth in what is good Set corrupt Nature never so high yet 't is but a finite thing and so hath but a finite power but the Spirit is an infinite being and in his saving and special workings he puts forth an infinite power and therefore He must work more efficaciously than Sin can do the Law of the Spirit must carry it against and notwithstanding the Law of Sin for though both pass under the same appellation of Laws yet they are Laws of a different kind and nature with respect to their power and efficacy This Law or power of the Spirit is that which I will speak to and for the better opening of the Truth in hand which mainly points thereunto I 'le do two things Two things propounded for the opening of the Observation 1. I 'le speak to the necessity sufficiency efficacy of the power of the Spirit in order to the freeing of men from the power of Sin 2. I 'le shew in what Way or Method the Spirit doth work and exert his power in his rescuing of Souls from Sins power In the First of these Heads three things are put together which must be spoken unto apart The Necessity of the Spirits power to free from Sins power 1. First of the necessity of the power of the Spirit Concerning which I may confidently affirm that 't is indispensably absolutely necessary for the divesting Sin of its long possessed soveraignty no less a power than the mighty power of this Spirit can bring down Sins power ô it s no easie thing to rescue the poor enslaved captive-soul out of its bonds Omnipotency it self is requisite thereunto that 's the * Luk. 11.21 22. strong man which keeps the palace till Christ through the Spirit which is stronger than it comes upon it and overcomes it Israel had never got out of their bondage under Pharaoh if God himself had not brought them out of it through a mighty hand and by an out-stretched arm as you read Deut. 5.15 and so 't is here Let 's bring it to a particular case take a Sinner who is under the Law of Vnbelief as there are too many such God knows nothing shall ever free this Sinner from the power of his unbelief unless a divine and an almighty power from above be put forth upon him 'till this be done all the Calls Commands Invitations Promises of the Gospel are all weak and ineffectual therefore 't is said to be the faith of the operation of God Col. 2.12 and the Apostle pray'd that God would fulfil the work of faith with power 2 Thes 1.11 and says the Prophet who hath believed our report and to whom is the arm of the Lord revealed Isa 53.1 without the revealing of Gods mighty arm there 's no believing and you read that God in sanctification and the working of Faith doth put forth the exceeding greatness of his power according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1.19 20. what can be spoken higher than this You see the Law of the Spirit is necessary to the freeing of a person from the Law of Vnbelief and is it not so in all other things wherein Sins power shows it self The power of Nature which some do so much magnifie can never conquer the power of Sin alas 't is impar congressus there 's no eaven match betwixt them and besides Natures greatest strength is on Sins side its relicks onely where 't is good are for God against Sin but its full and entire strength as 't is bad are for Sin against God God hath but its shattered sorces as it were but Sin hath its full Body what can enfeebled Nature what will depraved Nature do against Sin Let it be considered if the power of Grace in the Regenerate be so small that by that alone without the concurrence of divine and special assistance from above they can do nothing which Christ affirms Joh. 15.5 no not so much as think a good thought as the Apostle affirms 2 Cor. 3.5 what then can be expected from meer Nature in the Vnregenerate in whom Sin is in its full strength as to the weakning or subduing of it In things of a spiritual nature the Scripture doth not onely deny the act but the power too Joh. 6.44 No man can come to me except the Father draw him 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God c. neither can the know them because they are spiritually discerned Jer. 13.23 Can the Aethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil So in that which I am upon 't is not onely the Sinner doth not free himself from the Law of Sin but of himself without the mighty power of the divine Spirit he cannot so do he that is not strong enough to subdue some one particular Lust how shall he be able to subdue the whole body of Sin in all its united and combined force as he that cannot conquer one single Souldier can much less conquer the whole Army If God leave a man to grapple with Sin meerly by his own strength woe be to him The necessity of the Spirits power to free from Sins power made out in some Particulars That the power of the Spirit is absolutely necessary to free from the power of Sin will be very evident if you consider those several advantages which it hath for the securing and holding up of its power in the Sinner As 1. 't is in possession 2. It hath been so a long time may be twenty forty theescore years to be sure from the time of the Sinners coming into the world for its power and his birth are of the same date now Vsurpers in possession and who have long been so are not so easily conquer'd 3. It s dominion is entire it hath all on its side the whole Soul is for Sin insomuch that when the Spirit of God comes to grapple with it he finds nothing there to side with him or to take his part which argues the necessity of his infinite power When there is a party within a Kingdom ready to fall in with the foreign force that comes to depose the Tyrant he may with more facility be vanquished but if all the people unanimously stick to him then the conquest is the more difficult As Christ once said * Joh. 14.30 the prince of this world cometh and hath nothing in me so the poor Sinner may say the Sin-subduing Spirit comes but he finds nothing in me to close with him 4. The natural man likes the power of Sin it hath his heart which is worst of all for the securing of its empire he
the Spirit He 's the great agent in your Regeneration deliverance from Sins Soveraignty illumination conviction turning to God believing mortification c. from him your light life strength liberty joy peace do all proceed why do you not more love and honour the Spirit O love the Son for what hath been done without but love the Spirit also for what he hath done within the whole management of Soul-work within in order to salvation now lies upon the hands of the Spirit let him be adored and honoured by all Saints 2 To live under the Law of the Spirit As you have found the Law of the Spirit in your first Conversion so you should live under the Law of the Spirit in your whole Conversation There is the power of the Spirit at the first saving work that is here spoken of and there is in what sense you have heard the continuation of it in the whole life now this you are to labour after I mean two things 1. you are to live under the constant influences 2. under the constant government and rule of the Spirit Blessed is the man that hath it always working in him and ruling of him what a life doth he live who ever lives under the Spirits authoritative guidance Col. 3.15 Let the peace of God rule in your hearts c. I and let the Spirit of peace rule in your hearts 'T is a great motive to men to come under the rule of Christ to consider that where he rules there he saves and 't is also a great motive to sanctified persons to live under the rule of the Spirit to consider where he rules there he comforts his governing and his comforting go together he that is acted by the Spirits command and yields up himself to the Spirits guidance shall neither want peace here nor come short of Heaven hereafter 3 To set Law against Law Set Law against Law the Law of the Spirit against the Law of Sin You yet find too much of this latter Law and it goes to the heart of you that Sin should yet have so great a power over you well what have you to do in this case why set Law against Law power against power the power of the Spirit against the power of Sin this should humble you that should support you That power which could baffle Sin when in its full strength can it not subdue it in the remainders thereof that power which could bring you in to God in spite of all opposition is it not sufficient to keep you now you are brought in to God 1 Pet. 1.5 We are kept by the power of God through Faith unto salvation that very power is put forth for your establishment now which was put forth for your Conversion at the first ô fear not the Law of Sin against you so long as the Law of the Spirit is for you When you are beset and enemies press hard upon you see that you improve both for duty and comfort this power of Gods own Spirit Thus I have finish'd the three Observations which take in the summe of this Verse Rom. 8.2 Reader the Contents of this Chapter were insisted upon only in the close of a Sermon I having under the former Head the Law of Sin exceeded the bounds allowed by the Press cannot upon this Head the Law of Death make any considerable enlargement From the Law of Sin and Death CHAP. VIII Of the Law of Death The connexion 'twixt Sin and Death Where 't is the Law of Sin there 't is the Law of Death Regenerate persons are made free from this Law that opened with respect to Death temporal and Death eternal Vse 1. Men persuaded to believe that Sin and Death go together dehorted from thence not to sin Vse 2. Of the happiness of Gods people Of the Law of Death THe Apostle here sets a twofold Law before us the Law of Sin and the Law of Death the former I have been large upon the latter I must dispatch in a few words And Death The word Law is not repeated but according to that interpretation which some put upon the Words 't is to be * Ut Lex ad utrumque ex aequo referatur Erasm Of the twofold Sense of the Words repeated 't is the Law of Sin and 't is the Law of Death too as if the Apostle had said The Law c. hath made me free both from the Law of Sin and also from the Law of Death In the * See pag. 152. opening of them I told you there is a twofold Sense given of them 1. Some tell us there is in them the Figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein one thing is set forth by two words therefore they render this and Death as being onely an Adjective or Epethite of Sin thus the Law c. from the Law of Sin and Death that is from deadly Sin or from the Law of Sin which is of a deadly nature 2. Others take the word substantivè making the Law of Death to be a Law by it self as well as the Law of Sin as if this Death was not to be melted into Sin and the deliverance from it into the deliverance from Sin but that they are distinct things and point to distinct deliverances Now both of these Senses are very true and good and indeed I know not which to prefer From the First The Matter contained in them one single point offers it self to us viz. That Sin is a deadly thing From the Second these three which mutatis mutandis perfectly answer to the three former under the Law of Sin 1. That men by Nature and before Regeneration are under the Law of Death 2. That upon Regeneration or such as are Regenerate are made free from the Law of Death 3. That 't is the Law of the Spirit of Life which frees from the Law of Death The due handling of these Heads would take up a great deal of time but I having already staid too long upon this Verse and upon some other Considerations I am necessitated to contract and therefore for the better shortning of the work I must pitch upon another method wherein I may draw all into a narrow compass Three things abserv'd in the Words That Sin and Death go together Three things onely shall be observ'd 1. That Sin and Death go hand in hand together There 's an inseperable connexion or conjunction betwixt them they come here in the Text very near each to the other there 's but an and betwixt them and that too is copulative the Law of Sin and Death And well might the Apostle put them together when God himself in the methods of his Justice and in the threatning of his Law hath so put them together and surely what he hath so joyn'd no man can put asunder When Sin came into the world Death came along with it the one trod upon the heels of the other if man will sin he shall
Law (a) Prov. 20.9 Who can say I have made my heart clean I am pure from my sin (b) Jam. 3.2 In many things we offend all (c) Eccles 7.20 There is not a just man upon earth that doth good and sinneth not (d) Isa 64.6 Our very righteousness is as a polluted ragge (e) Job 9.2 3. How should man be just with God If he will contend with him he cannot answer him one of a thousand If I justifie my self mine own mouth shall condemn me if I say I am perfect it shall also prove me perverse See Job 15.14 15 16. Job 25.4 5 6. * Psal 130.3 If thou Lord shouldst mark iniquities O Lord who shall stand †Psal 143.2 Quis melior Prophetâ dequo dixit Deus Inveni virum secundum cor meum et tamen ipse necesse habuit dicere Deo Ne imres in judicium cum servo tuo Bernard in Annunt Mariae Sine peccato qui se vivere existimet non id agit ut peccatum non habeat sed ut veniam non accipiat August Enchirid. In pessimis aliquid boni et in optimis non nihil pessimi solus homo sine peccato Christus Tertul. Enter not into judgment with thy servant for in thy sight shall no man living be justified 2. The Law doth not give what the Creature * Lex Moysi quamvis spiritualis esset quia tamen non adjuvabat intus per gratiam lex â—rat infirma et imbecillis ob statum carnalem hominum in quo relinquebat illos Cajet Non quod ipsa infirma sit sed quod infirmos faciat minando poenam nec adjuvando per gratiam Anselm Lex Praeterquam quod peccati rationem aperiebat nihil praeterea auxilii praestabat spiritui adversus carnem et ideo neque sufficiebat ad justificandum neque ad perficienda Legis opera Soto needs it asks above his strength and gives below his want He must have Grace Sanctification Holiness c. but will the Law help him to these no! 't is high in the commanding of them but that 's all it doth not work them in the soul it asks very high but gives very low 'T is holy it self but it cannot make others holy it can discover sin but it cannot mortifie sin as the glass discovers the spots and blemishes in the face but doth not remove them The Law is a †2 Cor. 3.6 killing thing but 't is of the Sinner not of the Sin it hath by accident by reason of the Flesh here spoken of a quite other effect for it doth rather * Non de legis praestatione hic agitur sed de ipsius vi in nostris immutandis animis ad illud Legis praescriptum efformandis utpote quae corruptionem illam in qua nascinsur non modo non sanet sed augeat potius Beza enliven increase and irritate sin as Water meeting with opposition grows the more fierce and violent and the Disease the more 't is check'd by the medicine the more it rages Paul found in himself this sad effect of the Law Rom. 7.8 But sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead Moreover the Law calls for duty but it gives no * Per-Legem non adjutorium sed nostri mali indicium monitorium habemus Luâ—her strength for the performance of it Pharaoh-like who exacted brick but allowed no straw The Gospel helps where it commands the Law commands but helps not Lex jubet Evangelium juvat remember I still speak of the Law as it stands in opposition to the Gospel and as 't is the matter and transcript of the first Covenant It neither pardons what it forbids for doth it inable to do what it injoyns and much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotency of the Law lies in these * Necessarius fuit adventus Christi qui Legi suppetias ferret c. Nam illa quidem rectè docuerat c. Verùm adhuc duo erant necessaria quae Lex conferre non potuit 1. ut condonentur ea quae contra ejus precepta admissa fuerint 2. ut vires hominis corroborentur quibus possit Legis jussa perficere P. Martyr two things Take a particular instance great is the Sinners need of Faith for without this no justification no peace with God no heaven 't is the Gospel-condition on which all depends Now the Law knows nothing of this Faith nay 't is diametrically opposite to it 't is so far from working it that it hinders it to its utmost 'T is all for working for doing Gal. 3.12 And the Law is not of Faith but the man that doth them shall live in them Believing belongs only to the Gospel therefore that is stiled the Law of Works and this the Law of Faith Rom. 3.27 If Faith come under the Law 't is only that Faith which is a General Faith or as 't is a part of Obedience not as the Condition of Gospel-grace The Law therefore not helping as to these things so indispensably necessary for Grace here and hereafter what can it do for the lost Sinner 3dly The Law could not do because it could not heal that breach which Sin had made betwixt God and the Sinner It still looks forwards and is alwayes calling for perfect Obedience but what if Sin hath been committed for the time past O there the Law is weak It can make no reparation for what is past as to that all it sayes to the guilty person is as they to Judas what is that to me see * Matth. 27.4 thou to that Suppose the Sinner could for the future come up to a full conformity to the Law and in every thing answer its highest commands Suppose him now to arrive at such a pitch of perfection that he should do nothing which this Law forbids and do every thing which this Law commands yet supposing the Fall from God and the Guilt thereby contracted or any one sin committed the Law would be weak and the creature could not thereby be justified the reason is because here is now reparation and satisfaction to be made for what is past which to make is impossible to the Law This perfect Obedience present and future might do the work was it not for what is past but guilt hath been contracted God hath been offended his first Covenant violated therefore there must be reparation made to him for this Now this the Law cannot do nor the Creature upon the terms of the Law for all that he can arrive at is but perfect obedience and that is his duty he 's under an obligation to it and therefore by it he can make no satisfaction for what is past this is but the paying of the present debt which can quit nothing of the former score This is very well if we look forward but what becomes of us when we look backward So
legis impotentiam aliò ut Legem absolvat à culpá quam dat carni viz. nostrae i. e. corruptae nostrae naturae Muscul Ne quis parum honorificè Legem impotentÃae argui putaret vel hoc restringeret ad Ceremonias expressit nominatim Paulus defectum illum non à Legis esse vitio sed Carnis nostrae corruptelâ Calvin through our Flesh 't is not so in and from it self but only through our depraved nature 't is meerly by accident et aliundè that it lies under this impotency The Law is not to be blamed but we had not we finn'd the Law would have been still as able and mighty in its operations as ever it was did it but meet with the same subject it would soon appear that it hath the same power which it had before Adam fell So that I say the Law is not at all in the fault but only we because of the Flesh Observe here the wisdom and care of our Apostle where-ever he seems to tax the Law there he will be sure to vindicate it As where he speaks of its irritating of corruption he there layes the blame upon his own wicked nature not at all upon the holy Law Rom. 7.8 9 10 11. Sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead For I was alive without the Law once but when the commandment came Sin revived and I died And the commandment which was ordained to life I found to be unto death For Sin taking occasion by the commandment deceived me and by it slew me Yet vers 12 13 14. The Law is holy and the commandment holy and just and good Was then that which is good made death unto me God forbid But Sin that it might appear Sin working death in me by that which is good that Sin by the commandment might become exceeding sinful For we know that the Law is spiritual but I am carnal sold under sin And thus we should carry it with respect to the Laws weakness O in it self 't is mighty and powerful but there is sin in us by which only the Law is made weak there therefore the blame must lye Could we but get rid of this Sin we should soon find what a mighty thing the Law is so mighty that nothing would be too high or too hard for it 2 Secondly Take heed that you do not cast off the Law upon this pretence 'T is indeed weak as to such ends but yet 't is a Law and that which is obligatory to all even to Believers themselves under the Gospel State and Covenant Shall we because of this weakness especially it being occasioned by our selves cast off the Law and pretend that we are not under the obligation of it we must not so argue Observe it in the Apostle even when he was proving the weakness of the Law as to Justification and shewing that God had found out another way for that viz. the way of Faith yet foreseeing that some might run themselves upon this rock and infer from hence that they had nothing to do with the Law he therefore adds * Rom. 3.31 Do we then make void the Law through Faith God forbid yea we establish the Law in its proper place and Sphere The Creature as a creature is under a natural and therefore indispensable obligation to this Law so as that nothing can exempt him from that obligation It commands to love fear serve honour obey God wherein it obliges so strongly that God himself with reverence be it spoken cannot free the creature from its obligation to these duties True indeed Believers are not under the curse rigor or bondage of this Law or under it as it is the condition of life but they are and it cannot be otherwise under the obligation of its commands as to an holy life There may be and blessed be God there is a great change as to circumstances a great relaxation as to the Laws rigors severitys and penaltys but for the main duties of Obedience and Holiness it is eternally obligatory and never to be abrogated O therefore do not look upon your selves as made free from this Law though it be weak and unable to justifie and save you it can damne upon the breaking of it though it cannot save by the keeping of it 3 Thirdly Neither must you upon this look upon the Law as altogether weak or useless I say not as altogether weak for though as to some things it be under a total impotency yet as to other things it still retains its pristine power It cannot take away sin or make righteous or give life which it promis'd at first and for which it was appointed for the commandment was ordained to life Rom. 7.10 here 's the weak side of the Law as to these 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as to the commanding of duty the directing and regulating of the life the threatning of punishment upon the violation of it here it can do whatever it did before The Laws preceptive and punitive part where 't is not taken off by Christ are yet in their full strength only as to the promissory part of it viz. its promising life upon the condition of perfect Obedience there 't is at a loss In a word its authority to oblige to duty or punishment is the same that ever it was but its ability to give righteousness or life in which respects only the Apostle here speaks of it is not the same If God open this Law to you and set it home upon your Consciences you will find it hath yet a very great strength and efficacy in it let it not therefore be altogether weak in your eye Nor altogether useless For Some will be ready to say if the Law be thus weak then what use is there of it to what end doth it serve what is to be looked for from that which can do so little for us But do not you thus reason For though the Law be not of use to you as to Justification I mean in a way of immediate influence upon the Act or State a remoter influence it may have yet in other respects 't is of great and admirable use viz. as a Monitor to excite to duty as a Rule to direct and guide you in your course as a Glass to discover sin as a Bridle to restrain sin as an Hatchet to break the hard heart as a * Gal. 3.24 Schoole-master to whip you to Christ The Lord Jesus indeed hath taken Sin-pardoning God-atoning Justice-satisfying Soul-saving work into his own hands he would not trust this in the hands of the Law any longer because he knew the weakness of it but for other work the awakening and convincing of a Sinner the terrifying of the secure the humbling of the proud the preparing of the Soul to close with Christ though this last act be only eventual and accidental as to the Law all this work I
say yet lies upon the Law Be you who you will Believers or unbelievers regenerate or unregenerate the Law is of marvellous use to you 'T is a rule to all whether they be good or bad and as so none are exempted from it as is by several Divines sufficiently proved against the Antinomists and it hath too very good and useful effects upon all whether called or uncalled Saints or Sinners Our Apostle who here doth so much depress the Law in respect of Justification doth elsewhere in other respects speak much of its usefulness Rom. 3.19 Now we know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 7.7 What shall we say then is the Law sin God forbid Nay I had not known sin but by the Law for I had not known lust except the Law had said Thou shalt not covet Gal. 3.19 24. Wherefore then serveth the Law it was added because of transgressions till the Seed should come to whom the Promise was made and it was ordained by Angels in the hand of a Mediator Wherefore the Law was our School-master to bring us unto Christ that we might be justified by faith I must not launch out into this vast Ocean you have variety of * Taytor's Reg. Vitae Burg. Vind. Legis Boltons Bounds c. Baxter in several Treat with divers Others Facessat longè ex animis nostris profana ista Opinio Legem non este regulam Est enim inflexibilis vivendi regula Calvin Treatises upon this Argument namely to prove that the Law is still a Rule and still very useful in those great effects which have been mentioned I refer you to them for further satisfaction This I only touch upon as it lies in my way both that I may prevent dangerous mistakes and also shew you how you are to carry it towards the Law O let it be highly esteemed reverenced honoured by you yea bless God for it for though indeed 't is weak and unprofitable as the Covenant of Works yet as 't is a Rule and as it produces such effects upon the Conscience so 't is of great use and highly beneficial So much for the 2d Vse Thirdly Use 3. Was the Law thus unable to do for the Sinner what was necessary to be done then never look for Righteousness and Life from and by the Law For as to these it cannot do your work unless you could do its work it cannot justifie or save you unless you could perfectly obey and fulfil it O pray expect little from it nay nothing at all in this way you cannot answer its expectations and it cannot answer yours It highly concerns every man in the world to make sure of righteousness and life but where are these to be had only in Christ in the way of believing not in the Law in the way of doing We would fain make the Law stronger than indeed it is and 't is natural to us to look for a righteousness from it because there was our righteousness at first and that suits best with the pride of our hearts Man is not so averse to the Law in point of obedience but he is as apt to rest upon the Law for Heaven and Happiness if he can but do something which the Law requires O this he looks upon as a sufficient Righteousness and as a good Plea for Heaven Especially when Conscience is a little awakened then the poor Creature betakes himself to his doing to his obedience to the Law and this he thinks will do his work till God lets him see his great mistake As 't is * Hos 5.13 said When Ephraim saw his sickness and Judab saw his wound then went Ephraim to the Assyrian and sent to King Jareb yet could he not heal you nor cure you of your wound just so 't is with the convinced Sinner in reference to the Law both as to his practise and also as to his success I would not be mistaken in what I have said or shall further say as if I did design to take off any from Obedience to the Law God forbid all that I aim at is only to take men off from trusting in that obedience and from leaning upon that as their Righteousness We should be doers of the Law for * Rom. 2.13 not the hearers of the Law are just before God but the doers of the Law shall be justified yea we should go as far as ever we can in our endeavours after a Law-righteousness for though that be not sufficient to justifie us before God yet that must make us righteous in his eye * Vide Burg. of Justif 2d p. Serm. 22. p. 215. as to qualitative and inherent righteousness and so we are to understand that Text with many others of the same import * Deut. 6.25 It shall be our righteousness if we observe to do all these commandments before the Lord our God as he hath commanded us But yet when we have gone the furthest the Righteousness which we are to rely upon is only the Gospel Righteousness or the imputed Righteousness of the Lord Jesus if we take up with any thing short of that we are * O nos miseros si vel tantillum nostra salus basi tam infirmá nitatur Beza in 1 Joh. 1.8 miserable and lost for ever As to the Law is it thus weak or rather are you thus weak and yet will you bottom your expectation and confidence there can you fulfil or satisfie it in its demands of perfect personal universal constant Obedience If you cannot then which nothing more certain it can never then do your business nay upon the least failure it will be your enemy to plead against you for the non-performance of its Conditions and so though it cannot as a Friend do you much good yet as an Enemy it can and will do you much hurt What a sad case is the legalist in the Law condemns him because he doth no more obey and the Gospel condemns him because he doth no more believe he 's lost on every hand O this is woful And yet how many precious Souls split themselves upon this rock millions of men look no higher than the Law that is the foundation upon which they build their confidence for Life and Salvation Could we but get into them and be privy to the Grounds of their Hope we should find that 't is not Christ and Faith in him but the Law and some imperfect Obedience thereunto upon which they bottom they deal honestly wrong no body live unblameably make some external Profession perform such duties are thus and thus charitable to the poor c. and hereupon they are confident of their Salvation Now I deny not but that these are very good things I wish there was more of them yet when any rest in them or upon them for Righteousness and Life they set them
the good of Believers there 's Merit So that in the words we have a further account of that full benefit and compleat Salvation which sinners have by the Lord Jesus and so much for their main Scope and the general explication of the matter contain'd in them Four things propounded for the more particular explication of the Words In the more particular opening of them Four things are to be enquired into 1. Of what Law doth Paul here speak 2. What he means by the righteousness of the Law 3. How this righteousness of the Law is said to be fulfilled 4. In what sense is it said to be fulfilled in us What Law doth the Apostle here speak of To the first of these Enquiries I shall answer very briefly 't is the Moral Law which is here chiefly spoken of That which is called the Law of Works Rom 3.27 in contradistinction to the Evangelical Law or the Law of Faith the Law which God at first made with Adam in the state of innocency and afterwards for the matter of it renew'd and copied out again to the people of Israel abridging it in the ten Commandements the Law which call'd for universal perfect constant Obedience and promis'd Life thereupon which was a draught or model and summary of all that duty which God required of man this is that Law which the Apostle here had mainly in his eye 'T is the same with the Law spoken of in the foregoing Verse What the Law could not do in that it was weak c. where I had occasion to speak * See pag. 259 260. something about it to which I refer you 'T is here said that the righteousness of the Law c. now the Law to which righteousness is annexed is commonly the Moral Law see Rom. 10.5 Phil. 3.9 et passim And that 's the Law which Christ in special fulfill'd therefore he having said * Matth. 5.17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil he explains himself Vers 21 27 c. what Law he meant by instancing in some branches of the Moral Law And the Apostle having stiled Christ * Rom. 10â—â— 5. the end of the Law c. shows that he also by this meant the same Law as appears by what he immediately adds For Moses describeth the righteousness which is of the Law that the man which doth those things shall live by them I add further 't is that Law the righteousness whereof is fulfill'd in us that is by imputation now 't is the righteousness of the Moral Law as fulfill'd by Christ which is most eminently imputed to us therefore that Law must here chiefly be understood I deny not but that there are other Laws besides this with which righteousness is coupled as those particular and positive Laws laid upon Christ with respect to the management of his Office when the business of his Baptism was before him he would have it done for saith he thus it becometh us to fulfil all righteousness Matth. 3.15 Yea the Ceremonial Law it self had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that 's the Word Heb. 9.1 and 't is said of Zachary and Elizabeth Luk. 1.6 they were both righteous before God walking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the commandments and ordinances of the Lord * See Dr. Hammond on Rom. 8.4 in Annot. b blameless where some distinguish making the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to refer to the commands of the Moral Law and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the rites and ordinances of the Ceremonial Law Neither do I deny but that other Laws besides the Moral Law were fulfill'd by Christ for he fulfill'd all and that his fulfilling of them also was for our good But yet 't was the Moral Law with which especially righteousness is joyn'd which Christ eminently fulfill'd and which fulfilling is in an higher notion imputed to us therefore I interpret the word Law here as mainly pointing to that and in so doing I have the concurrent suffrages of all the Expositors that I have look'd into one or two only excepted What is the righteousness of the Law 2. What is here meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or righteousness of the Law The Vulgar Ambrose Erasmus Tremelleus c. reade it the justification of the Law as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Rom. 5.16 and the Greek Interpreters pitch upon the sense as to the thing that the righteousness of the Law c. that is say * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. they that the primary end and scope of the Law viz. to justifie for that was the end of the Law as given at first might be fulfilled in us Beza with divers others render it that the right of the Law c. the Law had a right to lay its commands upon the Creature and to exact his obedience thereunto it being God's own Law the declaration of his Will it having his authority stamp'd upon it and it enjoyning nothing but what was righteous just and good it was its right to command and to be obey'd when it did so command And in case it was not so it had a further right viz. to demand satisfaction in the enduring of its penalty for it had (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex condemnandi peccatores rursus exigendi obedientiam perfectam Pareus Jus Legis ut qui peccaverant punirentur quiad vitam intrare volebant servarent mandata Streso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud quod requirit Lex nempe tum plenam Poenae reatibus nostris debitam luitionem ut a condemnatione libeâ—emur tum plenam legis praestationem ut ad aeternam vitam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveniamur ex illâ promissione Hoc fac vives c. Beza See Burg. of Justif part 2. p. 358. a double right one as it did and might require active obedience the other as it did and might require satisfaction by suffering in case of disobedience and these two put together make up its righteousness (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu jus legis nihil aliud est quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnatoria sententia legis quâ maledictionis mortis aeternae supplicio c. Jacob. ad Portum Fid. Orthod Defens c. 34. p. 975. Vid. Pareum in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Some make this to lie in the Laws threatnings or damnatory sentence against Sinners in that curse which it denounces against the transgressors of it Gal. 3.10 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of Rom. 1.32 is God's punishing and avenging justice and that dreadful sentence passed by him that they who do such things are worthy of death so the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the penal or maledictory part of the Law But this is only a part of its righteousness and the secondary part thereof too its preceptive righteousness in its
could not be thereby convinc'd However I thought I could not do less than what I have done possibly thereby weaker Christians may come to some clearer insight into these matters if there too I be disappointed yet I have laid down the grounds of my own peâ—suasion which this Subject made necessary Whether the Answers I have given to the Objections will be satisfactory to others I know not but I. seriously profess as to the main they are so to me I must acknowledge in some of them there are those difficulties which 't is not an easie thing to get over yet upon the whole matter I must say that after the most serious thoughts I as to my self can with more ease and satisfaction answer the Arguments brought against the imputation of the active Obedience than I can those which are brought for it otherwise I had not embrac'd an Opinion which some knowing men oppose with scorn and derision I come to the Application wherein I must be very short From the Truth I am upon we learn 1. in what way or upon what terms a Believer is justified Vse 1 What are they why the fulfilling of the Laws righteousness which though it could not be done by the Believer himself yet by Christ it is done for him In the justifying of Sinners God proceeds upon the perfect righteousness and full demands of the Law and being justified they are righteous according to that * c. justi sumus coram Deo ex illâ etiam absolutissimâ legis formalâ Beza If with our justification from Sin there be joyn'd that active Obedience of Christ which is imputed to us we are just before God according to that perfect form which the Law requireth Engl. Annot. strict and exact righteousness which the Law itself holds forth You reade much of Legal and of Evangelical righteousness of justification by works and by faith there seems to be a contrariety between these two and so there is in some respects but if you consider them materially and fundamentally they are one and the same The righteousness by which we are justified 't is both legal or the righteousness of works and also Evangelical or the righteousness of faith in reference to Christ 't is legal as he exactly fulfilled the Law in reference to us 't is Evangelical that righteousness which was never performed in our own persons being graciously made over to us and accepted for us And so as to our selves we are justified by faith but as to our Head and Surety we are justified by works God deals with us in our own persons upon the terms of the Covenant of grace but he dealt with us in Christ upon the terms of the Covenant of works and indeed in the justification and salvation of a Sinner all these concur The Scripture 't is true sets them in opposition one to the other and makes them incompatible but that is only in reference to the same subject under the same personal consideration The same person as considered in himself and by himself cannot be justified by Works and by Faith too by the Covenant of works and by the Covenant of grace too but let Christ be taken in and so these things are reconcileable As Christ in his person did all which the Law or Covenant of Works required so in him our justification is by the Law of Works c. but as that his righteousness is imputed to us and apply'd by us so our justification is of grace by faith c. That very righteousness which is legal in the Head is Evangelical in the members in respect of the application of it Blessed be God for the sweet harmony and concurrence of both Covenants of Law and Gospel Works and Faith in the Sinners justification and salvation 't is admirably brought about by this great thing which the Text speaks of Christs fulfilling the righteousness of the Law for us 2. Secondly it shews us what great respect and value the great God had for his holy Law and what an high honour he put upon it Which appears from this the Apostle here setting down God's high and glorious ends in the sending of his Son into the world he makes them all to center in the satisfaction and accomplishment of his Law that it might be satisfied in its penalty Christ shall be a Sacrifice as you had it before that it might be satisfied in its commands Christ in his own person shall fulfil the righteousness of it as you have it here Here was by both plenary satisfaction made to the Law which was the very thing which God stood upon and would have done and rather than it should not be done his own Son must come from Heaven and put on flesh and be himself made under the Law he must live an holy life and die a cursed death and all to satisfie the Law And this was a thing so great in God's eye as that he look'd upon the fulfilling and answering of the Laws demands as a valuable compensation for all the abasement and humiliation of his dearest Son Oh let us think honorably of the Law for surely God did so The Apostle had seem'd to speak somewhat diminutively of it before what the Law could not do in that it was weak but here he puts a great deal of glory upon it in making this the end of the Incarnation of the Son of God that the righteousness of the Law might be fulfilled in us God never designed by the sending of Christ to have his Law * Nota per Christum non abolitam esse Legis justitiam non respectu quidem nostri verum impletam eam etiam respectu nostri in nobis Rolloc abolished or abrogated no but rather to have it accomplished and fully satisfied †Matth. 5.17 think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil In Christ's obedience active and passive we have an high demonstration of that singular respect which God bare to his Law Sin was a base thing therefore that shall be condemned but the Law was good therefore that shall be satisfied Secondly Vse 2 from hence by way of Exhortation I would urge a few things upon you As 1. make sure of an interest in the priviledge here spoken of To have the righteousness of the Law fulfilled in us O what a priviledge is this is it yours are you in the number of the us in the Text is Christ's obeying the Law so made over to you as that in God's estimation the righteousness thereof is fulfilled in you Sirs this is a thing that must be done either by you or for you the former being impossible what relief have you from the latter If you cannot plead this fulfilling of the Laws righteousness either by your selves or by your Surety you are lost for ever you are under that * Gal. 5.3 debt to the Law which you will never be able to pay you are
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
as ever you can you should endeavour after perfect obedience though you cannot arrive at it Our Saviours perfect obedience may encourage us in our lamented defects but we must not thereupon stint or limit our selves in our obedience A gracious mans will is alwayes above his power he can do but little but he would do all 'T was an high commendation given to Caleb saith God of him * Numb 14.24 he followed me fully or as 't is in the Hebrew vajemalle achari he fulfilled after me and thus it is with every Caleb one that is after God's own heart as the word signifies hee 's for fulfilling after God The Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness or fulfilling of obedience 2 Cor. 10.6 Epaphras pray'd for the Colossians Chap. 4.12 that they might be compleat in all the will of God and 't is said of Zechary and Elizabeth Luk. 1.6 they were righteous in all the commandments and ordinances of God O that it might be thus with you If streight bodies be put together there is an universal contiguity betwixt them they 'l meet and touch each the other throughout and so where the heart is sincere it will close with every part of God's Law Christians pray rejoyce in Christ's fulfilling the Laws righteousness and rest upon that only but yet in the way of duty and obedience aspire in your selves at the highest fulfilling of the Law which here you are capable of 3. Thirdly the Law-righteousness Christ hath fulfilled for you but the Gospel-righteousness you must perform your selves The Moral Law as 't was strictly and properly the Covenant of works Christ hath satisfied in his doing of what it required but the Evangelical Law requiring Faith and Repentance you your selves must satisfie Christ's obedienee to the former is made yours by imputation but as to the latter there must be your own personal and inherent obedience We reade of Christ's being made under the Law and of his fulfilling the Law but we never reade of his being made under the Gospel or fulfilling the conditions thereof no you must repent your selves believe your selves or else all that Christ hath done upon the account of the Law will not profit you I would not be mistaken in this therefore 1. I do not mean that you are to perform the Gospel conditions in your own strength was it so you might as well do what the Law as what the Gospel requires it being as easie in your own strength to obey the one as the other You your selves are to repent and believe but 't is not of your selves these are the gift of God Nor 2. do I mean that the performing of the Gospel-conditions is left to the lubricity of your Wills so as that it should be uncertain and undetermin'd whether you should perform them or not for upon the Election of God and the purchase of Christ all that do belong to him shall certainly believe and repent Nor 3. do I mean that upon the fulfilling of the Gospâ—â—-Law you should have another formal righteousness before God distinct from that which results from Chaist's obeying the Moral Law which is imputed to you but only that upon your performing of the Gospel-conditions way may be made for the application of Christ's legal obedience to you as the only thing wherein stands your righteousness these are things which might be very much enlarg'd upon but I am now in hast All therefore that I drive at is this Christ fulfilled the Moral Law for you but he never fulfilled the Gospel-Law for you you must repent and believe your selves or else you cannot rely upon the imputation of Christ's Obedience to the Law if you be impenitent and unbelieving both Law and Gospel are unfulfilled and in full force against you 'T will be an insignificant plea at the great day when the Laws righteousness shall plead against you for you to say Lord Christ fulfilled that righteousness true will God say he did so but the Gospel-righteousness was not fulfilled by you therefore what my Son did as to the other is nothing to you 4. One thing more you that are Believers take a further view of the great love of God and Christ and let the sense of it work up your hearts to the highest thankfulness Was God pleas'd to send his own Son in flesh for this very end that he might fulfil the Law and when his Son had so done doth he reckon that obedience to you as if you had done it your selves O incomprehensible infinite amazing love Was Christ willing to submit to this on these terms to take flesh O the transcendent superlative love of Christ He who made the Law to be made under the Law he who was the Lord and Soveraign to be willing to become a Subject he to undertake to do that which you could never have done and without the doing of which you must have eternally perished he to condescend to do what the Law demanded to suffer what the Law threatned what shall we say to this love surely we can never enough adore it or sufficiently bless God for it Saints did you but consider what humiliation this was in the Son of God what a dreadful enemy this Law would have been had not its righteousness been fulfilled into what a blessed state things are now brought it would certainly highly affect you with the love of Christ and engage you to love serve praise him eternally The third Vse is Comfort to the people of God Vse 3 and indeed to such here is not a little matter of rejoycing The righteousness of the Law fulfilled in us great and blessed words Did God imploy such a person in such a way for such an end that end must needs then be attained and if so what shall hurt them for whom it was attained You who believe do often fear that the Laws righteousness is ready to rise up against you you tremble at the thoughts of it when you consider how short you come of it but fear it not for in Christ 't is exactly perfectly fulfilled and that for you too in your stead that 't is as well as if you had obey'd it fully in your own persons is not here ground of Comfort You eye the imperfection of your own obedience and you do well but pray eye too the perfect obedience of the Lord Jesus which is yours by imputation There is now no condemnation to them who are in Christ why now no condemnation because now Christ hath fulfilled the Laws righteousness for such and thereupon who or what shall condemn them You are troubled because of the Law of Sin but that the Spirit hath freed you from you are troubled because of the Law of God inasmuch as you come so much short of its righteousness but that by Christ is fulfilled for you You desire a righteousness such an one as will bear you out before God here 't is for you Christ's own righteousness is yours O you may say
Gospel as well as under the Law Page 13 'T is not only No Condemnation to Believers but positive Salvation Page 16 Of the dreadfulness of Condemnation Page 25 How it may be avoided Page 32 Persons exempted from it are to be thankful and chearful Page 37 c. What the Condemning of Sin is Page 460 There may be troubles in the Conscience after Sin and yet Sin may reign Page 212 The Contrariety of the two Walkings Page 95 The Corrupt Nature set forth by Flesh Vide Flesh The Covenant of Redemption touched upon Page 298 Of the New Creature Page 65 Of the crucifying the Flesh Page 66 D. The Law of Death opened Page 152 249 Sin and Death go together especially when 't is the Law of Sin Page 250 How the Regenerate are freed from the Law of Death Page 253 c. Comfort from hence to such against the Fear of Death Page 257 In temptations to Sin 't is good to consider that 't is Sin and Death Page 254 Comfort to Believers as to Death from their Vnion with Christ Page 81 Christ's Death a strong Dissuasive from walking after the Flesh Page 128 The main Ends of Christ's Death made good against the Socinians Page 518 c. Man had not died if he had not sinned Page 250 Of the Saints Dignity from their Vnion with Christ Page 96 Of the Dominion of Sin See the Law of Sin E. The converting Spirit works efficaciously and irresistibly Page 234 Of the spiritualness of a mans Ends. Page 111 Expiation of sin by Christ's Sacrifice Page 449 That finished on Earth not done in Heaven Page 505 The Nature of this Expiation Page 510 The Extent of it Page 511 Vide Sacrifice F. God the Father's Love to be admired in his sending of Christ Page 303 Saints are to think well of God the Father as well as of God the Son Page 305 Faith the Bond in the Mystical Vnion Page 49 Faith to be repeated in fresh applications to Christ Page 553 There are but few in Christ Page 118 Flesh is in the Best Page 91 All particular Sins comprehended in Flesh Page 97 Of being in the Flesh and walking after the Flesh ibid. Flesh taken for corrupt Nature Page 99 Why that is set forth by Flesh Page 100 Flesh considered more Generally Page 99 Particularly Page 101 The Philosophical notion of Flesh and Spirit Page 105 What it is to walk after the Flesh Vide Walking What the Flesh is by which the Law is made weak Page 263 Of Christ's being sent in Flesh that opened Page 375 He did not bring his Flesh from Heaven Page 376 Of the verity of his Flesh against the antient Hereticks Page 377 379 380 That proved ibid. How he was sent in the likeness of sinful Flesh Page 406 c. And but in the likeness of sinful Flesh Page 410 c. Of the excellency of Christ's Flesh Page 417 He as sent in Flesh is to be believed on Page 424 Of Freedom from the Law of Sin Vide the Law of Sin Freedom from its Guilt and from its Power Page 150 Of Christ's Fulfilling the Law Vide Law G. The eternal Generation of Christ the Son of God proved Page 324 c. The difference between that and common Generation Page 356 Its mysteriousness Page 354 Of the excellency of the Gospel and Christian Religion Page 415 The Priviledges of Believers under the Gospel above those under the Law Page 450 Grace set forth by Spirit and the Reasons why 't is so Page 104 c. There should be in Saints a Growth in Spiritualness Page 137 Of the Spirits being a Guide Page 108 Whether Christ took our very Guilt upon him Affirmed Page 490 H. Heaven made credible upon Christ's Incarnation Page 447 Holiness press'd from Vnion with Christ Page 75 From being made free from the Law of Sin Page 225 From the Incarnation of Christ Page 437 The Holiness and sinlesness of Christ's Humane Nature Page 411 The necessity thereof Page 414 The difference of the Humane Nature as in Christ and as in us Page 386 Of the advancement of the Humane Nature by Christ's assuming it Page 451 Christ to be highly Honoured 'T is shewn wherein Page 363 Humiliation the way to Consolation Page 5 6 Saints to be humbled that they were so long under the Law of sin and that sin still hath such a power in them Page 217 c. As also that there should be that Flesh in them by which God 's own Law is made weak Page 271 Humility press'd from Christ's taking our Nature Page 437 Of the HypostaticalVnion Vide Vnion I. About the Idem and the Tantundem With respect to Christ's Sufferings Page 489 To his Active Obedience Page 608 c. Of the Imputation of Christ's Active Obedience Vide Obedience How the imputation thereof is to be stated Vide ibid. The Incarnation of Christ largely discoursed of Page 372 c. His Mission and his Incarnation two distinct things Page 376 The Latter not impossible not incredible Page 386 The Grounds laid down why Christ was Incarnate Page 387 c. Prophesies and Types of it ibid. Seven Propositions insisted upon for the explication of it Page 393 c. What benefit had they by Christ who lived before his Incarnation Page 397 Why he was Incarnate just at that time when he was incarnate Page 398 A firm Assent is to be given to the Verity of Christ's Incarnation as also a firm Adherence to him as incarnate Page 420 c. Many other Duties urged from this Incarnation Page 426 c. As also the Comfort of it to Believers is set forth in several Particulars Page 441 c. Whether if Man had not sinned Christ had been incarnate Neg. Page 406 Of Inclinations Good or Evil and their difference in the Godly and Others Page 110 The severity of God's Justice in Christ's being a Sacrifice Page 543 The Law unable to Justifie Page 266 Whether there be two distinct integral parts of Justification Page 602 In the Justifying of Sinners God proceeds upon the fulfilling of the Laws righteousness Page 610 As to Christ we are justified by Works as to our selves by Faith Page 610 L. Law of Sin what it is Page 151 What the Law of the Spirit is Page 159 All Vnregenerate persons under the Law of Sin Page 169 c. How Sin is a Law opened in the proper improper notion of a Law Page 172 c. Wherein Sin acts as a Law Page 177 How it may be known when it is the Law of sin That particularly opened Page 179 c. All the Regenerate are freed from the Law of Sin Page 154 203 c. They are freed from Sin only as 't is a Law Page 149 203 206 Their freedom from the Law of Sin proved from Scripture and Argument Page 207 c. How fâ—r men may go and yet not be freed from the Law of Sin Page 210 A serious Exhortation to all to get free from it
wickedness O let such take heed lest God hear them in a dreadful manner I hope I speak to none of these you I trust have a dread of God and of the things of eternity upon your spirits let exempt on from Condemnation be the matter of your prayer and do but joyn the right manner with the right matter and this will secure your Souls forever God never yet condemned a praying man he that fears and prays shall never feel what he fears and prays against Fifthly 5 Dir. Make sure of Faith I mean true saving justifying Faith where that is yea but the least dram of it there shall be no Condemnation It secures from this both as 't is the Grace which unites to Christ and also as 't is the great condition of the Gospel upon which it promises life and salvation Unbelief is the damning Sin and Faith is the saving Grace If thou be'st a sincere Believer 't is not only thou shalt not be condemned but thou shalt most certainly be saved both are sure from the frequent often repeated declarations attestations promises of the word the whole Gospel-revelation centers in this God is as gracious to acquit justifie save the Believer as he is righteous to charge punish condemn the Unbeliever He * Gratia Dei speranda est acceptanda ad normam propositum miserentis Dei reque enim convenit or quiâ—condemnationis reusest formulas Gratiae praescribat ei à quo justè potest condemnari sed requiritur ut praescriptum Gratiae ab allo accipiat grato animo amplectatur Muscul in praefat ad Ep. ad Rom. may set down what condition or conditions he pleases in order to the giving out of his grace which when they are performed he is engaged to make good what he promises upon them O therefore get faith for this is the grand Gospel-condition if you believe not the Gospel it self cannot save you if you believe the Law it self cannot condemn you I do not enlarge upon these things 6 Dir. because that Direction which is proper to the Text is this As you desire No-condemnation get into Christ so as to be in Christ Jesus For they and they only are the persons who are out of the danger of Condemnation The Priviledge and the Subject are of the same extent and latitude just so many as are in Christ are safe and no more If thou beest one of these do not fear if otherwise do not flatter thy self with false presumptuous and ungrounded hopes All that were not in the Ark perished in the common Deluge all out of Christ are lost When 't is a Christ 't is no Condemnation when 't is no Christ 't is nothing but Condemnation When the guilty pursued Malefactor had got into the City of Refuge then he was secure O thou poor awakened Sinner fly to Christ 't is for the life of thy precious Soul and get into Christ the alone City of Refuge for the poor guilty Creature then Guilt many pursue thee but it shall never hurt thee And here I would admonish all to take up with nothing short of Vnion with Christ You are members of the Church but are you members of Christ you are joyned to the Church upon Baptism but are you joyned to Christ by a true and lively faith here lies your security from Condemnation The first Adam hath brought Guilt upon us and consequently Death how we being united to him So the second Adam frees us from this and makes over righteousness to us how in the same way and upon the same ground viz we being united to him without this all that Christ is hath done or suffered will avail us nothing But I shall more fully insist upon this in that which will follow VSE 3. Believers are to admire God for exemption from Condemnation Thirdly I would speak to those who are in Christ to excite them to be very thankful and highly to admire the Grace of God What No condemnation not one condemnation O the riches the heighths bredths depths lengths of the love of God! How should such be even astonished because of this inexpressible mercy They who deserve millions of condemnations that yet there is not one condemnation belonging to them they that have in them matter enough to condemn them over and over that yet they shall never be condemned how should God be admired by those to whom this blessedness belongs Such as are not in this state how should they be filled with self-awakening thoughts such as are in this state how should they be filled with God-admiring thoughts O you that are in Christ what will you think of this happiness when you shall see it accomplished the truth is as Sinners will never know nor ever be suitably affected with their misery till they feel it in Hell so the Saints will never know or be suitably affected with their happiness till that day shall come wherein they shall be put into the possession of it in Heaven When God shall pick and single you out of the common crowd and shall say I here acquit you before all the world from all your guilt I here pronounce you to be righteous persons and I will by no means pass a condemnatory sentence upon you though I know what I might have done to you and what I will do to others I say when it shall come to this how will your Souls be drawn out and if you had a thousand more Souls how would they all be drawn out in the adoring and magnifying of the Grace of God! But something should be done now whilst you are here though but in the hopes and expectation of this felicity Where there is no condemnation there should be much thankfulness How doth the Traitor admire the grace and clemency of his Prince who sends him a pardon when he expected his tryal and sentence to dye And as you must be thankful to God the Father so in special to Jesus Christ 't is he * 1 Thes 1.10 who hath saved you from wrath to come 't is he who was willing to be condemned himself that he might free you from condemnation judgment passed upon him * Is 53.8 he was taken from prison and from judgment that it might not pass upon you he was * Gal. 3.13 made a curse that he might deliver you from the curse when Adam had entail'd guilt and wrath upon you Christ came and cut off this sad entail and procur'd justification for you * Rom. 5.18 As by the offence of one judgment came upon all to condemnation even so by the righteousness of one the free gift came upon all to justification of life 'T is upon Vnion with him that there is no condemnation to you O let your whole Soul go out in thankfulness to Christ He as your Surety paid your debt else you had been arrested and thrown into prison forever in him there was nothing to deserve condemnation and yet he
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
to God daily for help against it well God will not lay particular failings thus circumstantiated to your charge The Damsel under the Law that was ravished if she cry'd out for help and did not consent to the fact was to be acquitted Deut. 22.25 so you do to God under the assaults of the Flesh and so God will do to you True sin is sin though it hath not full and deliberate consent but God is so gracious that where that is not he will not impute it I have also told you that you must distinguish betwixt (c) Non dicitur vivere secâ—ndum Carnem qui Spiritum ducem sequitur etiamsi aliquando extra viam vestigium ponat Justin lapses into sin and walking in sin thou sometimes fallest by the Flesh but yet thou doest not walk after the Flesh where the fleshly act especially if it be gross is not repeated where the Soul resists it where there is a rising again by repentance deep humiliation for for what is past and all diligent circumspection and stedfast resolation in God's strength for the time to come there 't is but a lapse and not a walking This I hope is your case and if so then what you alledge against your selves will not amount to make you walkers after the Flesh And as to the positive part the walking after the Spirit though you come short as to degrees and are not so rais'd in the spiritual life as you ought yet in such a measure which God accepts you do live it The Spirit is your Principle your Guide spiritual objects have your affections the Heart inclines and bends chiefly to that which is good your great end is to enjoy and glorifie God O be of good comfort this is walking after the Spirit You are imperfect in it yet sincere you aim at more than what you can as yet arrive at God accepts of you and will deal with you as persons really ingrafted into Christ your holy walking discovers your Vnion and your Vnion secures your Non-condemnation What have you to do but to beg of God that he will yet guide you and more and more fix and stablish you in this your spiritual walking He that knows the goodness of your Way knows also the weakness of your Graces O pray much for strengthening Grace that you may stedfastly continue in your holy course to the end Psal 17.5 Hold up my goings in thy paths that my footsteps slip not Psal 119.117 Hold thou me up and I shall be safe and I will have respect unto thy statutes continually So much for the Application of this Point Two things should therein have been further spoken to but now must be omitted namely 1. To vindicate the true Notion of the Spiritual Life against all the false MONASTICK glosses and interpretations which Some do put upon it 2. To answer those usual and common Objections which too many do raise against it But the due handling of these two Heads would take me up some considerable time and they will in the following Verses again offer themselves and I fear I have already been too long upon this Verse therefore at present I shall not meddle with them I have done with the First Verse There is therefore now no Condemnation to them which are in Christ Jesus who walk not after the Flesh but after the Spirit ROM 8.2 For the Law of the Spirit of life in Christ Jesus hath made me free from the Law of sin and death CHAP. IV. Of the Sinners being made free by the power of the Spirit from the power of Sin and Death Of the Connexion of this Verse with the Former Some bring in the Words by way of Prolepsis The proper import of the Particle For cleared and made good against the Papists In the Words something imply'd something express'd All reduc'd to three Heads A gracious Deliverance the Subject the Author of that deliverance What Sin is here mainly intended How far the being made free from it doth reach Whether it points to the Guilt or Power of Sin What is meant by the Law of Sin Of deliverance from the Law of Sin and Death Paul instances in himself as the Subject of it How that is to be taken Why he speaks in the Singular Number The Law of the Spirit c. opened A Fourfold Exposition of the Words What that is which is in Christ Jesus is it the Life or the Spirit or the Law of the Spirit In the close one Truth briefly handled That the Holy Spirit is the Spirit of Life How or in what respects he is so Some short Application made thereof The Connexion of this Verse with the Former THe Apostle having in the former Verse more succinctly laid down that great Truth upon which he designed to build his following discourse he here in this Verse falls upon the amplifying and enlarging of himself about it and all that he says from this Verse to the Seventeenth is but by way of amplification upon what he had more concisely said in the First 'T is obvious at the first view that this Verse doth not onely immediately follow but that in its Matter it is link'd and imbodied with the Former the particle For plainly shows that 't is brought in to prove or to explain something there asserred For the Law of the Spirit c. Now the Apostle having there 1. propounded the happy state of persons in Christ and 2. having describ'd and characteriz'd those persons a Question here doth arise Which of these Two doth he in this Verse design to prove or open I say to prove or open for the Words may come in by way of illustration as well as by way of proof or argumentation For answer to which I see nothing of reason why * Hinc utrumque depender quod Versu praecedenti statuit Prius c. Lud. de Dieâ— both may not be taken in the Words will bear a fair reference both to the One and to the Other too 1. First as to the Priviledge He had said there is no condemnation to them who are in Christ Jesus now this being the great prop or pillar of the Believers faith and hope he will therefore fasten it sure he is not satisfied barely to affirm it but hee 'l confirm and make it good and also show how 't is brought about For the Proof of it he first brings this Argument They who are freed from the Law of Sin and Death to them there is no condemnation But such who are in Christ are thus freed from the Law of Sin and Death Ergo c. All the difficulty lying in the Minor Proposition he shewes how this freedom from the Law of Sin and Death is effected and as to that he saith 't is by the Law of the Spirit of Life Which being done in this method in and for Believers they are in no danger of condemnation For the explication of it if you take the Words in that notion the Apostle
this Law of the Spirit had taken hold of him he was under the Law of Sin before the mighty power of the regenerating Spirit did effectually work in him to convert and sanctifie him Sin had its full power and dominion over him He gives a sad account of this Eph. 2.3 Among whom also we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh c. And Tit. 3.3 For we our selves also were sometimes foolish disobedient c. 'T is true even after Conversion you have him complaining of the Law of Sin Rom. 7.21 I find a law that when I would do good evil is present with me c. but there was a great difference between that Law of Sin which he was under before conversion and that which he was under after conversion as you shall hereafter understand And thus it is with all men in the world before regenerating Grace in the natural and unconverted state all are under the Law of Sin Every man is born a subject and vassal to Sin and is as he comes into the world under the power tyranny and domination of a cursed Nature Sin is that truly Vniversal Monarch which hath all men before they be converted under its Empire and Soveraignty let them be High or Low Bond or Free in other respects till they be renewed and rescued by the Law of the Spirit of Life they are all under Sin 's command and regency For the proof of this in the General I shall onely refer you to Rom. 6. from the 12. to the end where you have the Law of Sin and the Sinners bondage under its dominion set forth in great variety of Expressions I will not recite any of them 't is best to take them together as they lie in the whole discourse of the Apostle For the better handling of the Truth before us I will 1. Open this Law of Sin and show what is included in it and why that is set forth by this Metaphor Then 2. prove that Men whilst unregenerate are under this Law of Sin How Sin is a Law what this imports Yet since without any prejudice or disadvantage to the Matter contained in each of these Heads they may be spoken to conjunctly as well as apart and because too the putting of them together will somewhat shorten the work therefore that shall be my Method The word Law as a * Dr. O of the Power c. of Indwelling Sin ch 1. 2. Worthy Person hath observed to my hand is taken either properly or improperly Properly so it is the Edict or Sanction of a person or persons in Authority wherein he or they do order and enjoyn something to be done backing his or their Commands with promises of rewards as also their Prohibitions with threatnings of punnishment this is the nature of a Law in the strict and proper notion of it Now if you insist upon this its exact consideration and take in all in this Description so Sin cannot be said to be a Law or to impose a Law upon the Creature the reason is obvious because it hath no Right of Dominion or rightful Authority which is essentially requisite to the Law-maker and to the validity and obligation of the Law The power of Sin is but usurp'd it hath dominion de facto but not de jure God never gave the corrupt Nature in Man any Authority to be or to make a Law which should bind his Creatures He himself hath made excellent Laws which are unquestionably and universally obligatory and he hath set up Magistrates his Vicegerents to whom he hath delegated a power of making Laws which shall in a lower degree be obligatory also but now for Sin what hath that to do with this Law-making or Law-obliging Authority So that this Consideration of a Law doth not at all suit with it yet there is something in the Description that will suit with it well enough insomuch that it may be truly called the Law of Sin Sin is a Law as it commands the Sinner For 1. A Law is a commanding thing It lays its imperative injunctions upon men and expects their Obedience it doth not barely notifie or represent to Men what they are to do or not to do nor only advise and persuade them to do so and so but it commands Authoritatively It carries dominion in it Rom. 7.1 Know ye not the law hath dominion over a man as long as he liveth this is wrap'd up in the very nature of it and is inseparable from it Now in this respect Sin is a Law it commands the Sinner to act so and so lays its precepts upon him in a very imperious manner assumes a strange kind of Authority over him though justly it hath none therefore you read of the reigning of Sin of obeying Sin of the dominion of Sin Rom. 6.12 14. this is the nature of a Law in general in reference to which Sin hath this appellation of a Law In this respect such as are in the Natural State may too justly be said to be under the Law of Sin for it hath the Command over them and doth from time to time lay its Commands upon them the Subject is not more under the Law of his Soveraign nor the Servant of his Master than the Sinner is under the Laws of Sin it commands very proudly and he as tamely obeys O there 's the Law of Sin There are indeed two things in a Law 't is a commanding and 't is a condemning thing it first commands men to order their actings according to what it prescribes and if they do not so do in case of disobedience then they are by it try'd and condemn'd Unregenerate persons are in both of these respects under the Law of Sin 1. Sin hath a commanding power in them O that is upon the throne in their Hearts it rules them and with a strange kind of Soveraignty orders them to do what it pleases it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lords it over them as the words are Rom. 6.12 14 And as there is this domination on Sins part so there is subjection on the Sinners part no sooner doth it command but 't is presently obey'd it doth but speak the word and 't is done if it will have such a Lust gratified the Sinner readily yields to it As the Centurion speaks of his Soldiers Matth. 8.9 I am a man under authority having Soldiers under me and I say to this man go and he goeth come and he cometh do this and he doth it just such a power or soveraignty hath Sin in and over graceless persons they are at its beck according to its commanding propensions they order and steer their Course may they not therefore be said to be under the Law of Sin Then 2. for the Other property of a Law as 't is a condemning thing that belongs to Sin too ô 't is not
and entirely acted by it as a principle 't is no better than thus and worser it cannot be with unregenerate persons Let this general Answer to the First Question be sufficient 2 Quest Of the difference betwixt the Law of Sin as 't is in the Regenerate and as 't is in the Vnregenerate A Second is this How may it be known when persons are under the Law of Sin or How may we distinguish betwixt the Law of Sin as 't is in the Vnregenerate and as 't is in the Regenerate For even the Latter find too much of this Law in them Paul here saith he was freed from it and yet in the foregoing Chap. he sadly laments it as you have often heard renewed and sanctified Souls do by sad experience feel the corrupt Nature strongly urging and pressing them to what is evil and as strongly opposing and hindring them in what is good yea in both often prevailing may not they therefore as well as Others be said to be under the Law of sin if not where lies the difference or what is it that doth indeed denominate a man to be under that Law This being a Question of great importance I shall be larger in the answering of it than I was of the Former Answ yet not so large as the Nature of the Subject would admit of nor as Some of our own Divines are who write upon it I shall reduce all to Three Heads 1. First where the whole bent and tendency of the heart is towards sin that the propensions of the Soul thereto are entire and unmixt there 't is the Law of sin and that Law of sin which is proper to the Vnregenerate this speaks Sin to be upon the throne indeed that its power and dominion is habitual plenary and absolute A Child of God may have very strong corruptions in him and they sometimes too may break forth into external acts the sinful Nature may vehemently incline him to what is evil and sometimes prevail too yet the bent of his heart is for God against Sin and the stream doth not run wholly one way he hath propensions unto good as well as unto evil whereupon he is not under the Law of sin But take an unsanctified person 't is otherwise with him his heart is in sin and set for sin that 's the thing to which it altogether bends inclines and works there is not a stronger bent in heavy bodies to descend or in light things to ascend than there is in such an one to sin against God and further he 's not divided in what is evil he 's all of a piece the sinful Nature in him is entire and doth all now where 't is thus certainly there 't is the Law of sin Paul in his saddest complaints of this Law as in himself yet says It is no more I that do it but sin that dwelleth in me 't was not he that did it because the bent of his heart was against it and he says With the mind I my self serve the law of God the habitual tendency and inclination of his Soul was towards Good and as he was himself it was thus with him for he puts I my self onely to the serving of the law of God not to that of the law of sin So that though the Law of sin was in him yet he was not under it strictly as the Law of sin Sin had too great a strength in him but it had not the sole and full command of him 2. Secondly when all the several Faculties of the Soul are altogether on Sin 's side and wholly take its part then 't is the Law of sin and that which is proper to the Vnregenerate if this Head be not distinct from the Former yet it may be useful as a more particular explication of it In such persons Vnderstanding Will Affections all are engag'd on Sins side and therein lies its power and dominion over them the Vnderstanding assents the Will consents the Affections answerably are drawn out ô here is the Law of Sin or Sin regnant The Vnderstanding gives in its final and positive dictate that Sin is good represents it as eligible to the Will the Will upon this closes with it embraces it cleaves to it the Affections desire joy delight c. run out upon it where 't is thus the case is determin'd But this must be taken with a threefold Proviso 1. That the assent of the Vnderstanding be deliberate for even a Child of God upon a sudden surprisal pro hic nunc may judge better of sin than it deserves 2. That the consent of the Will be plenary and full for there may be in gracious persons sometimes a broken half-consent to what is evil 3. That both Assent and Consent be understood of a Course in Sin for as to particular Acts no question but one who is regenerate under the power of a temptation may do both of these This threefold Proviso being taken in the thing is clear whosoever shall be so far besotted as upon deliberation to judge a sinful course to be the best course and thereupon shall choose imbrace fall in with and continue in it yea shall delight and please himself in it unquestionably in this man 't is the Law of Sin Sin never gets thus high where Grace is For the proof of which we must recur to our great instance Paul after his Conversion found Sin to be too powerful in him which was his great burden yet notwithstanding the fixed acts of the several Faculties of his Soul were for God against Sin As for example in his Vnderstanding he assented to the goodness of the Law of God but not to the goodness of the Law of Sin Rom. 7.12 wherefore the Law is holy c. in his Will he also consented to this V. 16. If then I do that which I would not I consent unto the Law that it is good and for his Affections he saith I delight in the Law of God after the inward man now these being as I said the fixed acts of the several Faculties in Paul in him it was not the Law of Sin And thus for the main it is with every gracious Soul but for Others in whom Sin hath all all the Faculties Vnderstanding Will Affections in their proper acts being entirely for it 't is evident that they are under the Law of Sin Of all the Faculties the Will doth most discover the power of Sin for there its Dominion and Soveraignty is chiefly seated and acted ô when it once gains that then it ascends the throne indeed that 's the time as it were of its inauguration when 't is invested in all its Regalities It comes to the Sinner and says art thou willing that I should rule thee yes saith he with all my heart I like thy Commands and Government I am thine I submit to thee to be at thy dispose I here swear Fealty and Allegiance to thee c. Dreadful language ô that ever it
should be uttered by the heart of man Sinner do'st thou know what thou saist pray thee make a little pause be persuaded to consider what thou do'st is this spoken in good or rather in bad earnest do'st thou resolve upon it wilt thou stick to it ô then thou art a meer vassal thou putt'st thy self under the reign of the worst Tyrant in all the world from this day forward thou must carry chains and fetters about thee from this act of thine Sins reign commences therefore if it be not yet done let it never be done if it be done let it be rescinded speedily but I forget my self The lowest act of the Will in order to the constituting of this Law of Sin is Election or Choice there 's Good and Evil Holiness and Sin set before the Soul and it chooses the evil before the good this is a sad evidence of Sins power Isa 65.12 but did evil before mine eyes and did choose that wherein I delighted not Isa 66.3 4 c. they have chosen their own ways and their Soul delighteth in their abominations c. But though I say that this is the lowest act of the Will in Sins being a Law yet even this is enough to put a person under that Law The godly man chooses the way of Holiness Psal 119.30 I have chosen the way of truth the Sinner chooses the way of Sin this he prefers before the Other Now should there be nothing more than this choice supposing it to be deliberate full and peremptory that would be enough to evince Sins dominion for wherever it hath the preference it hath the power But there are higher acts of the Will than this which do more highly constitute and more fully demonstrate the Law of Sin and which are to be found onely in the Vnregenerate As namely when the Will doth not meerly choose embrace prefer Sin before Holiness but 't is pertinaciously set for Sin its full purpose and resolution is for Sin against Holiness the Sinner says he hath sinn'd and so he will do still he 's fixed and obstinate in his wickedness instead of cleaving to the Lord with full purpose of heart as Barnabas exhorted the Christians at Antioch to do Acts 11.23 he cleaves to Sin with full purpose of heart Jer. 2.25 I have loved strangers and after them I will go Jer. 8.5 They hold fast deceipt they refuse to return Jer. 44.16 As for the word that thou hast spoken to us in the name of the Lord we will not hearken to thee but we will certainly do whatsoever goeth out of our own mouth c. Now wherever it comes to this that Sin is thus enthron'd in the Will there most certainly 't is the Law of Sin But I must yet go one step further there is one act of the Will higher than this too viz when the heart is wholly set for Sin and is not onely resolvedly but also impetuously carried out after it Eccles 8.11 Because sentence against an evil work is not executed speedily therefore the heart of the sons of men is fully set in them to do evil Jer. 50 38. They are mad upon their idols Eph. 4.19 Who being past feeling have given themselves ever unto lasciviousness to work all uncleanness with greediness Jer. 8.6 Every one turned to his course as the horse rusheth into the battel Here the power of Sin rises high indeed when the Will doth not barely consent to it but 't is eager and fierce for it ô this speaks not onely its own great wickedness and most woful depravation but also the Sinners full subjection to Sin this is the Law of Sin with a witness where 't is thus it may easily be known who bears Rule in the Soul Sin never arrives at this heighth of power in the Regenerate this is altogether inconsistent with Grace upon Conversion the Will is sanctified and the sanctified Will can never carry it thus towards Sin You see what that is in the interiour faculties of the Soul which doth constitute and evidence the Law of Sin in unregenerate persons I might instance also in the exteriour parts of the Body for though Sins power doth mainly reside and put forth it self in the Former yet it reaches to these also therefore the Apostle brings them in upon this account Rom. 6.12 Let not sin reign in your mortal bodies c. 13. neither yield you your members instruments of unrighteousness unto sin c. 19. As ye have yielded your members servants to uncleanness c. When the Body is prostituted to Sins drudgery the several parts thereof imploy'd in its service as the Eyes to let in external Objects for the exciting and feeding of Lust within the Feet to run on Sins errands the Tongue to utter vanity and frothiness c this is a great demonstration of a mans being under the Law of Sin 'T is true it chiefly reigns in the Heart there 's its imperial Seat or the Pallace where it hath its imperial residence that 's the inward Citadel where its main strength doth lie but yet from thence it issues out its Laws and Edicts to the Body also and that is its out ward Fort or Territory where it hath a great strength and command also Indeed the Law of Sin is best discerned as to Others by its venting of it self in and through the Body for so long as Sin keeps in its power within the interiour Faculties of the Soul 't is known onely to the Sinner himself but when that once breaks out in Sins committed in and by the body as intemperance drunkenness uncleanness c. then it becomes discernible to all to whom such Sins shall be known And though 't is certain that Sin may have its full dominion in the heart without the external eruptions of it in the Life in gross and corporeal acts yet where they are added they infallibly discover that Sin lords and domineers O therefore how evident is it that all who abuse and defile their bodies who use them as instruments for Sin and wear them out in its service are most perfectly under the Law of Sin But 't is not thus with any who are truely sanctified Sin hath not the command of their Bodies they * Rom. 6.19 yield up their members servants to righteousness unto holiness they look upon their Bodies as the * 1 Cor. 6.19 Temples of the Holy Ghost and accordingly they keep them holy they know they are themselves * 1 Cor. 6.20 bought with a price and that their Souls and Bodies are both Gods and therefore both to be imploy'd in the glorifying of God they scorn to let their Bodies be drudges to Sin and Satan and in this respect they are not under the Law of Sin 3. Thirdly the Law of Sin and its different workings in the people of God and Others may be opened by the modification of the act of Sin As 1. Where Sin is committed industriously and designedly there 't is the
Law of Sin and that which is peculiar to the graceless Some there are who set themselves to sin 't is the thing they aim at which they deliberate contrive muse how to bring about their serious thoughts from time to time are at work in order to it like to that person whom David describes Psal 36.4 He deviseth mischief on his bed he setteth himself in a way that is not good like to the wickedness of men before the Deluge Gen. 6.5 c. Every imagination of the thoughts of his heart was onely evil continually 't is meant not onely of imaginations which had Sin in them materially and subjectively but also of those which were for Sin and in order to Sin intentionally and finally The Apostle sets it forth by making provision for the flesh Rom. 13.14 when the Sinner hath his forecasts and projects for Sin Now * When the Flesh hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 providenâ—ial projecting and forecasting ability at command and at her service it is certain her supremacy is in the full Mr. Rich. Bifeild The Gospels glory c. p. 235. where 't is thus unquestionably 't is the Law of Sin this doth most certainly discover the absolute unbroken full power and dominion of Sin Joh. 8.34 Whoever commits Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who makes it or frames it as an Artist doth a thing which is proper to his trade or art who sins de industriâ datâ operâ what of him why he is the servant of sin that is he is fully under its Command and is a perfect slave and vassal to it 'T is never thus with regenerate persons this * Deut. 32.5 spot is not the spot of Gods Children 1 Joh. 3.9 Whosoever is born of God doth not commit Sin he doth not frame sin or contrive how to sin in the sense named but now It cannot be denied but that even a Child of God may sin after deliberation nay as to some particular sinful act he may deliberate in order to the doing of it there was a great deal of deliberation in Davids killing Vriah 't was a plotted contrived sin that which was brought about by many deliberate thoughts ô but in such an One this is very rare and seldome 't is but in this or that particular act 't is not a thing that he holds on in God forbid it should be so And therefore though this be a great aggravation of sin when it is committed deliberately and a sad evidence that it hath too much power and strength in the heart yet every deliberate sin is not enough to prove a man to be under the Law of sin when the designing and contriving is customary and that too as to a Course in sin ô then 't is the Law of sin 2. When the Temptation easily prevails and there is little or no resistance and opposition made to sin then 't is the Law of sin and that which is proper to the unregenerate If the Town be surrendred and yields upon the first Summons 't is a sign the Assailers are very strong and the Defendants very weak if the tinder takes fire upon the first little spark that falls into it surely 't is very dry so here when Satan doth no sooner lay the temptation before the Sinner but he immediately closes with it and falls before it and yields to it this argues that Sin and Satan have a full power in and over him But I lay the main stress of this Head upon little or no resistance to the motions suggestions commands of sin Possibly it no sooner commands but the Sinner readily obeys if he chance to make some some opposition 't is as bad as none at all 't is not lively vigorous resolute but cold dull faint and languid ô this is a sad demonstration of Sins heighth and regency in the Soul The bare Commands of Sin as hath been said do not make it to be a Law but when there is a ready willing subjection to those Commands then 't is a Law Rom. 6.16 Know ye not that to whom ye yield your selves to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousness 'T is a brand upon Ephraim that he was * Hos 5.11 willingly walked after the Commandment may not this be charged upon men before renovation with respect to the Commands of Sin We read of Satan that he takes some captive at his will 2 Tim. 6.26 and truly so it is with the sinful Nature too it doth with the unregenerate what it will it commands governs orders them even as it will it meets with little or no resistance upon all occasions it doth but speak the word and the thing is done The true Convert stands upon his guard fights it out to the last hee 'l dye rather than yield Sin doth not so easily do his work in him he may sometimes â—e a Captive to it as being overborn with its strength but he will not be a Subject to it so as to give willing obedience to it which shows that he is not under the Law of Sin When 't is willingness in the way of duty then 't is the day of * Psal 110.3 God's power when 't is willingness in the way of sin then 't is the day of Sins power There may be some resistance made to Sin and yet its dominion may be high but when 't is no resistance then its dominion is high indeed A Sinner sometimes from the stirrings of Conscience may make a little opposition but Sin having his Will in its entire consent that opposition soon goes off and so Sins Sover aignty is as absolute as ever it was 3. When Sin carries it in spight of all opposition then 't is the Law of Sin and that power of Sin which only suits with the unregenerate state when 't is committed with little opposition ab intra and in spight of all opposition ab extra I assure you then it hath a great power Many there are who are so much under the strength and dominion of the hellish Nature that nothing shall hinder them from what is evil As the sincere Christian set never so many hinderances and discouragements before him yet being under the Law of the Spirit he will be and do good so è contrà the man that is destitute of Grace set what hinderances or discouragements you will before him yet being under the Law of Sin he will be and do evil Let the threatnings of the Law of God stand in his way like the Angel with a drawn sword in his hand yet hee 'l sin let the Scepter of the Gospel be held out to him yet hee 'l sin set the Love Grace Mercy of God before him yet hee 'l sin set the Wrath Justice Severity of God before him yet hee 'l sin set the Death Sufferings Agonies Wounds Blood of the Lord Jesus before him yet hee 'l sin let Conscience smite him let Word
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
Gen. 25.23 I mean the corrupt nature must be an underling to that which is sanctified if Hagar will be content to live in the house in a state of inferiority well and good that for a time must be submitted to but if she will be presuming to vie with her Mistress for authority and rule and nothing will serve her below that she must then be made to know her self the application is obvious To make the thing unquestionable pray consider what that in special is which is done by God at the converting of a Soul 't is this very thing the dethroning of Sin and Satan and the inthroning of Christ and Grace where God converts he doth in effect say Sin thou must now come down and Christ and Grace shall now ascend the throne When ever the Sinner is regenerated in the first moment of that state Sin is divested of its usurped power and regency and the Kingdom of Christ in and by Grace is set up in him now Christ's kingdom and Sins kingdom are incompatible where he reigns it shall not for he is impatiens consortis but especially he will not have such a base thing as Sin to share with him in the government of the Soul Where Christ comes and takes possession he always abolishes the Law of Sin and instead of that sets up another Law for new Lords will have new Laws and different Lords different Laws Therefore in the work of Conversion God promises to write his Law in the heart Jer. 31.33 But this shall be the Covenant that I will make with the house of Israel I will put my law in their inward parts and write it in their hearts now upon the doing of that the Law of Sin is defac'd antiquated and canoell'd for since contrary Laws cannot be together in their full force the former must be abolish'd upon the introduction of the latter Once more in the Text you have the Law of the Spirit of Life brought in in opposition to and in order to the abolition of the Law of Sin which being considered it affords a very weighty argument for the proof of the Truth in hand The Law of the Spirit is the mighty power of the Spirit put forth in the regenerate Soul for the rescuing of it from the power of Sin and the bringing of it under the Rule and Scepter of the Lord Christ now shall this Spirit put forth such a mighty power for this very end and yet Sin continue as high in its Soveraignty as before what advantage then would the Believer have by the Law of the Spirit if the Law of Sin should yet be kept up in him Certainly when this great Spirit shall vouchsafe to exert his great power there must be some great effect produced by it and what can that be but the delivering of the poor Captive-Sinner from Sins bondage the destroying of Satans kingdom and the setting up of Christs sweet and gracious Government in the Soul but I spend time in the proving of that which indeed needs not much proof In the application of the Doctrine which I judge will be more useful and necessary I might here take occasion to confute those who misunderstanding this passage being made free from the Law of Sin do from thence infer and argue for the Saints perfection in this Life But having given you all that this freedom contains in it which comes exceeding short of perfection I think I need not I 'm sure I will not speak any thing further for the obviating and refuting of that proud Opinion He that here saith he was made free from the Law of Sin elsewhere saith also * Phil. 3.12 he had not already attained nor was already perfect c. and surely he went as far nay much further than any of our modern Perfectionists God make us sensible of imperfection in this State and ever to be pressing after and waiting for that perfection which only belongs to the future state I might also from hence infer the happiness of such who are truly regenerate and the preciousness excellency advantage of regenerating grace ô how happy are they who are delivered from Sins yoke and how precious is that grace which instates the Soul in such liberty VSE 1. How we may know whether we be made free from the Law of Sin But passing by these things I will in the first place desire you to make diligent search whether you be thus freed from the Law of Sin O Sirs how is it with you what can you say of your selves about this You heard in the former Point that all in the Natural State are under this Law Adam hath entail'd this bondage upon all his posterity had he not flan we had come into the world with the Law of God written in our hearts but now we are born with the Law of Sin written in them are we therefore brought out of the state of Nature In this Point you have heard that they who are Regenerate are made free from it so that if you be not such you are concluded to be yet under the Law of Sin these two do mutually prove each the other if it be the state of unregeneracy 't is the Law of Sin and if it be the Law of Sin 't is the state of unregeneracy Well! it highly concerns you to be most seriously inquisitive about this 'pray therefore bring it down to your selves one by one and ask how is it with me am I under the Law of Sin or am I made free from it some Law or other I must be under for every man in the world is so therefore what is the Law which hath the authority over me is it the Law of Christ the Law of Grace or is it the Law of Sin hath not the sinful Nature in me the dominion of a Law and the efficacy of a Principle is not all that which makes up the Law of Sin to be found in me To help you in this Enquiry I need not say much more than what I have already said do but look back to the explication of Sins being a Law as also to the Answer of that Question How this may be known and there 's enough to direct you in examination and passing judgment upon your selves Yet however a little further to help you herein and also to quicken you to the more serious searching into it let me tell you there are very great and dangerous mistakes in this matter ô how far may Sinners go and how well may they think of themselves and yet for all that be under the Law of Sin men catch at false evidences and lay that stress upon them which they will not bear Let me instance in a few particulars to show how far persons may go and yet not be made free from the Law of Sin or to set forth the weakness of some grounds which men build upon for this How far men may go and yet be under the Law of Sin 1. They
as a free Denizon of it who doth so little know how to value such a priviledge Go thy way therefore and be a slave again since thou knowest not how to carry it as becomes one that is free Now I say if God should deal thus with any of you would it not be sad true he will never wholly reverse what he hath done in you and for you but thus far he may go he may let corruption at some times and in some acts prevail over you and he may wholly deprive you of the sense and comfort of your spiritual liberty and would not these be bad enough To walk suitably to it Let me under this Head press another thing upon you viz. to walk suitably to this your freedom wherein doth that consist why in this in being holy and very holy If you so be this will suit with the deliverance from the Law of Sin which you have upon regeneration and which you must therefore be because 't is one great end of God in doing that for you Luk. 1.74 75. That we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life 'T is observable how God ushers in the Ten Commandements with his delivering the people of Israel out of the Egyptian bondage thereby to lay the greater obligation upon them to obey and keep those Commandements Exod. 20.2 I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage then the several Commandements follow And as to that particular Command of keeping the Sabbath you find God enforcing of it with this Argument only Deut. 5.15 Remember that thou wast a servant in the land of Egypt c. O how holy how obedient should they be whom God hath brought out of the state of spiritual bondage the obligation rising higher from this deliverance than from the former Christians you should be very holy partly from a principle of gratitude partly because now the life of holiness is made more easie and facil if you be not so now the power of Sin is broken in you it must be from your sloth or something worse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oec Some observe upon the latter-Clause of the preceding Verse who walk not after the flesh c. that now under the Gospel 't is much more easie to live the heavenly life than it was formerly under the Law so that say they if men do not live that Life it must be charg'd meerly upon their own negligence so here I say persons being delivered from the Reign of Sin to them now 't is much more possible nay easie to be holy in their walkings than sometimes it was and therefore if they do not so walk 't is meerly from their idleness and sinful neglects Sirs now the holy Life is made practicable to you what an engagement doth this lay upon you to live it The Apostle here according to that Connexion of the Words which some pitch upon brings in freedom from the Law of Sin as the ground of not walking c. therefore they who are in Christ do not follow the sinful and carnal but the holy and spiritual course because they are freed from Sins power I 'm sure as to the thing 't is the duty of such so to walk upon this account Let me add a third Consideration regenerate persons upon this must be very holy that there may be some proportion 'twixt Nature as renewed in the way of Holiness and Nature as depraved in the way of Sin 'pray observe it so long as depraved Nature was upon the throne you were very sinful therefore now when renewed Nature is upon the throne you should be very holy I do not from hence plead for an equality that I very well know is not possible and the reason is because corrupt nature before Conversion was entire not broken or weakened by any contrary habit or principle but 't is not so with the renewed Nature after Conversion for that hath Sin mingled with it striving against it making opposition to it therefore men cannot be so entirely good after grace as they were entirely evil before grace yet I may and I do plead from hence for some proportion whilst Sin ruled you you were very sinful therefore now Christ and Grace rule you you should be very holy So the Apostle argues Rom. 6.19 20. As you have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness For when ye were servants to sin ye were free from righteousness therefore which though it be not express'd yet 't is imply'd proportionably now when you are the servants of righteousness you should be free from sin Upon this threefold Consideration such as are made free from the Law of Sin should be holy Against Sins actual and partial dominion Now that I may be somewhat more particular about this Sin being that which is opposite to Holiness and much of the nature of holiness lying in refraining from sin and also the dominion of any particular sin very ill agreeing with deliverance from the Law thereof therefore in both of these respects I would caution all regenerate persons against it but 't is the latter only that I shall speak a few words unto Where I would be very earnest with you who have passed under the regenerating work of the Spirit to take heed even of the actual and partial dominion of Sin and there is great need of this admonition for though upon regeneration you are secur'd from its Habitual and Vniversal dominion yet as to some particular Sin and some particular evil acts it may have that which looks too much like dominion though strictly and properly it be not so Here therefore I desire you to be very careful that you do not suffer any one sin to reign in you for how would this consist with your being made free from the Law of Sin since as hath been said the power of any one sin and subjection thereunto if it be full and free plenary and voluntary doth as certainly prove its dominion as the power of many nay of all ô take heed that this and that sin do not rule or be too high in you 'T was Davids prayer Psal 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression he goes further and takes in all Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me Saints are not so freed from the Law of Sin by the Spirit but that there is need of daily prayer and that there be all endeavours and care on their part against it and their care must reach even to this that not any single iniquity may have dominion over them
is fond of his vassalage and loves Sins government better than Christs ô the Commands of it suit better with him than the Commands of an holy God so that upon the whole matter he is peremptorily resolved to adhere to it against whatever shall oppose it 5. Sins strength is not only very great in it self but it hath also those additional advantages which render it as to any finite power invincible therefore 't is set forth by the strong man and by the strong man armed too Luk. 11.21 't is ingarrison'd in the heart which of all places is the most inaccessible it hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong holds in which 't is fortified 2 Cor. 10.4 6. Sin is very resolute for and in the maintaining of what it hath it hath a power and 't will keep it 't will fight it out to the last and dye rather than yield all the persuasives in the world signifie nothing to it if the Spirit of God will gain the Soul he must gain it as Souldiers do strong Towns which refuse to surrender unciatim to borrow the Comedians word inch by inch 7. Sin and the Sinner are under a * Isa 28.15 Covenant they have engaged as it were to live and dye together now to dissolve and break this engagement is no easie matter 8. Satan sets in with it and upon all occasions gives it all the help he can as Allies and Confederates use to do he says to Sin what Joab once did to Abisha 2 Sam. 10.11 If the Syrians be too strong for me then thou shalt help me but if the Children of Ammon be too strong for thee then I will come and help thee if he can hinder it Sins kingdom shall never be demolish'd no not in any one Soul Now put all these things together and it will appear that the power of the Spirit is highly necessary to deliver from the power of Sin yea that nothing below the Almighty strength of this Almighty Spirit can free a Soul from its dominion who but he who is God could subdue and conquer such an enemy as this is Of the sufficiency of the Spirits power to make free from the Law of Sin 2. Secondly there 's the sufficiency of the Spirits power as he is every way able to produce the effect we are speaking of 'T is indeed a great thing to break the yoke of Sin to pull the Crown off from its head to conquer it notwithstanding all the things which have been alledged yet as great a thing as it is this great Spirit is able to do it if he once engage in the work 't is enough the power of an Almighty God must needs be above the power of what is but finite and limited as was said but now As Christ is able to save * Heb. 7.25 to the utmost from Sins guilt so the Spirit also is able to save to the utmost from Sins power let it be never so high and lofty if this Spirit take it in hand I 'le warrant you it shall be brought down God once said to Paul My grace is sufficient for thee 2 Cor. 12.9 't is meant chiefly of strengthening and supporting grace now as that grace is sufficient to bear up under the heaviest afflictions so this sanctifying sin-subduing sin-mortifying grace is sufficient to bring down the strongest corruptions All things considered we may stand and wonder at the rescuing of a Soul out of Sins thraldome ô the bringing of Sin under that but just now was so high is a strange and wonderful thing but if we consider the strength of that person who is employed about it the wonder is at an end as 't was said upon another account Zech. 8.6 If it be marvellous in the eyes of the remnant of this people in these days should it also be marvellous in mine eyes saith the Lord of Hosts Jer. 32.27 Behold I am the Lord the God of all flesh is there any thing too hard for me this is applicable to the Spirit in the personal consideration of God We alas must cry out as David once of the Sons of Zeruiah Sin is too hard for us we cannot get it down but 't is not too hard for God and his Spirit Though it hath its strong holds he takes them or batters them all down with ease it captivates the Sinner but the Spirit captivates it 2 Cor 10.4 5. The weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds Casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ ô the boundless infinite power of the Spirit nothing no not Sin it self even when 't is at the highest can stand before him that which all the Creatures in heaven and in earth cannot do that he can do omnipotentissimâ facilitate as * Epist 107. ad Vitalem Austine phrases it Who is sufficient for these things why he and none but he who hath illimited and infinite power Of the efficacious workings of the Spirit in this Effect 3. Thirdly There 's the efficacy of the Spirits power or the effectual working of the Spirit in the freeing of a person from the Law of Sin When this great Agent comes to bring about this freedom how doth he act Answ efficaciously and irresistibly I mean he puts forth such a power as that the work is certainly done He doth not onely in a Moral way advise counsel * Vid. Twiss Vind. Grat. l. 1. par 2. sect 16. p. 160. c. Digress 6. p. 163 c. With many others who every where write upon this Argument persuade the Sinner to cast off Sins bondage but he in order thereunto puts forth an insuperable and irresistible strength upon him and so goes thorough with the work he conquers all opposition both from without and from within so as that it shall not be victorious and in spite of all makes the Soul free he works herein omnipotentèr indeclinabilitèr insuperabilitèr as that great Champion of Effectual Grace expresses it Further when he comes about this or any other saving act he doth not leave the Sinners Will in suspense pendulous in aequilibrio hanging like a pair of Scales even and not going down on either side but in a way congruous to its liberty he overcomes and determins it for God against Sin so as that it shall neither hesitate nor make any successful * Deo volenti salvum facere nul um humanum resistit arbitrium Aug. de Corrept Grat. c. 14. Vide Jansen August t. 3. l. 2 c. 2◠Habertus de Grat. l. 2. c. 16. Vid. etiam celeberrimum Doct. Ward de Grat disct p. 24 c. resistance to his Grace I am be ore I was well aware of it fallen upon a nice and much controverted Point viz. the efficacy of Divine Grace in its special operations a thing
strongly defended of old by Austine against the Pelagians and of late by the Dominicans and Jansenists against the Jesuits and I could wish the Controversie had lodged there but there are other persons and parties concerned in it Well! I am thus fal'n upon it but I 'le presently get off from it for it being a point only incidental in my passage I am not bound to stay upon it In short therefore this I assert that Gratia liberatrix est Gratia efficax Soul-freeing Grace is effectual Grace where-ever and whenever the Spirit undertakes to deliver any man out of Sins power he doth it effectually he then puts forth such a mighty power as that he infallibly doth effect what he designed which is all that * Non aliam irresistibilitatem propugnant nostri quam realem efficacem operationem cujus vi effectum certò vel infallibilitèr existit Ames Coron Art 4. c. 3. Dicimus Gratiam efficacem quae operatur velle perficere adeo potenter in opere conversionis quovis opere salutari voluntatem movere ut certò caûsalitèr tollat non resistibilitatèm aut connatam aut adnatam aut etiam omnem actualem resistentiam sed actualem resistentiam vincentem adeo ut gratia semper eliciat consensum acceptationem ac proinde eo momento impossibile sit quod voluntas non annuat aut de facto resistat D. Ward Conc. de Grat. discrim p. 31 32. Divines mean by that so much disliked word irresistibly As the power of Nature take it at its best cannot much further this freedome so the power of Nature take it at its worst as to the final issue shall not be able to hinder it The Scriptures which hold forth the efficacy of saving grace in general are applicable to that particular branch of it which I am upon Cant. 1.4 Draw thou me we will run after thee Joh. 6.45 Every man that hath heard and learn'd of the Father comes to me Jer. 31.18 Turn thou me and I shall be turned Ezek. 36.27 I will put my Spirit within you and cause you to walk in my statutes and ye shall keep my judgments and do them there 's much in each of these Texts to prove what is before me might I but stay upon them 'T is in the acts of Grace as 't is in the acts of Providence in which sometimes the stream runs with such a mighty force that there 's no resisting of it Isa 43.13 I will work and who shall let it and so I say 't is in the acts of Grace it works with such a power that none can let it Our Apostle himself here before Conversion was as much under the Law of Sin as ordinarily any are and yet as soon as the renewing acts of this Spirit took hold of him he yielded presently and made no prevailing opposition * Acts 9.5 6. indeed at first he was at his Who art thou Lord but 't was not long before he threw himself down at the feet of Christ saying Lord what wilt thou have me to do So much for the threefold consideration of the power of the Spirit with respect to the effect here mentioned making free from the Law of Sin The Ways and Methods of the Spirit in making free from the Law of Sin The Second thing propounded was to show In what Ways or Methods the Holy Spirit doth exert his power in the making a person free from the Law of Sin For the explaining of which we must distinguish of his Workings they are either those which are at the first Conversion by which Sins habitual dominion is destroyed or those which follow after Conversion and continue the whole life by which Sins actual dominion is prevented and kept down by the first he makes free by the second he keeps free from the Law of Sin With respect to each of these workings the Spirit hath his different Ways and Methods which therefore must be distinctly spoken unto 1. As to the first in the general he puts forth his power in and by the doing of the main work viz. the Converting of the Soul He comes and (a) Acts 26.18 turns it from Sin to God brings about the (b) 2 Cor. 5.17 new Creature in it (c) Gal. 4 19. forms Christ therein (d) Col. 1.13 translates it out of one state into another and herein you have the Law or mighty power of the Spirit exerted I say the mighty power of the Spirit for this is a work which calls for such power without which it would never be done ô 't is no easie thing to convert a Sinner indeed there 's nothing more difficult than that is Though all things are alike easie to an Almighty Agent as God and his Spirit are yet as things are considered in themselves and as we conceive of them so some are more easie or hard than others are as here 't is easier to create a World than to convert a Soul the new Creation is more difficult than the old for in the latter there was nothing to oppose or make resistance but in the former there 's Sin Satan a wicked heart within a cursed World without all uniting and combining in all their strength to oppose to their utmost the work of Conversion there the matter was indispos'd and unfit to be cast into such a form and that was all but here 't is not onely unfitness but renitency reluctancy the highest opposition that is imaginable it being so it follows that that must be a mighty power by which the work is done notwithstanding all this resistance The Spirit therefore puts forth such a power whereby he makes * Zech. 4.9 mountains to become plains cuts his way through the very rock conquers all that vast hoast which is mustered up against him in spite of all opposition converts the Sinner here 's the Law of the Spirit Now upon and by this he frees from the Law of Sin for upon Conversion Sin is as much depos'd and pull'd off from the throne as * 2 Kings 11. Athaliah once was then its Reign expires from that time forward it must not any more lord it as before it did but this hath been already spoken to Observe it 't is the Law of the Spirit of Life which frees from the Law of Sin 't is not absolute or meer power that doth it but 't is power as regenerating as changing the heart as implanting the divine Nature by which Sin is brought under How he exerts his power upon the Vnderstanding But more particularly in freeing from the Law of Sin this is the way of the Spirit 1. He effectually works upon the Vnderstanding that being the leading faculty and there being in it several things by which in special Sins dominion is kept up and he working upon reasonable Creatures in that way which best agrees with them as such therefore there the Spirit of God begins and first exerts his power upon that
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
Mihi placet ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nominativus positus sit absolutè loco Genitivi ut sensus sit cum enim effet impossibile c. Erasm Fateri necesse est Panli orationem mutilam esse imperfectam nifi dicamus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 positum esse absolute loco secundi Casus quo Graeci eo firmè modo utuntur quo Latini Casu auferendi c. Justin Some would read it absolutely and change the Nominative Case into the Genitive the Greeks using that Case as the Latines do the Ablative in that form of expression thus for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law being unable in that it was weak through the flesh God sent c. Some take it in the Accusative Case and put in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impossible part of the Law God performed or made good by the sending of Christ Some change the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putting in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what was the impossible of the Law or to the Law that God supplied by the sending of his Son this comes neerest to our Translation * Impossible legis i. e. impossibilitas implendae legis ex eo procedebat quoniam Lex infirma erat per Carnem Tolet. Some make the impossibile Legis to be taken Substantivè for impossibilitas implendae Legis which impossibility of fulfilling the Law proceeded from hence because the Law was weak through the flesh ‖ So Camerarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Articâ constructione usitatà accipi commodè potest pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Propter impotentiam Legis eò quod per camem erat infirmata Pare Some tell us the Words are an Atticism and they make a double Atticism in them 't is first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and then 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the sense of them runs thus For the impotency and inability or because of the impotency and inability of the Law therefore God sent his Son The * Quùm impotens esset Lex propter infirmitatem carnis c. V. Syr. Ob defectum virium legis quo laborabat in carne c V. Arab. Et cum impotentes cramus ad praestandum mandata legis c. V. Ethiop Ancient Versions bring it in with a Since or Because Since there was an utter impossibility or inability in the Law to justifie or recover lost man therefore God pitch'd upon another way viz. the Incarnation Obedience Satisfaction of his own Son I thought it not amiss to put down these several Explications and Readings of the Words for the satisfaction of more inquisitive persons concerning the Expression it self and the Coherence of the Matter but as to the plain Sense that our Translators as I said before give us very well For what the Law could not do or because of the Laws inability to do in that it was weak through the flesh therefore God sent his Son c. The Sum of the Words in Two Proposi ions I pass from the Letter of the Words to the Matter contain'd in them and that may be sum'd up in these Two Propositions 1. There was something to be done by and for the Sinner 1. Prop. which the Law could not do it was under an impossibility of doing it 2. Therefore the Law could not thus do 2. Prop because it was weak through the flesh For the better understanding of which Propositions 4 Questions answered it will be necessary to resolve these Four Questions 1. Of what Law doth the Apostle here speak 2. What was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which the Law could not do 3. How is the Law said to be weak 4. What is meant by the Flesh from which the Laws weakness proceeds First Of what Law doth the Apostle here speak 1. Quest What Law is here meant when he saith What the Law could not do I answer Of Gods own Law and that too in its strict and proper acceptation Answ For the Word Law is taken sometimes in an improper allusive Metaphorical notion as in the Verse foregoing where you read of the Law of the Spirit and of the Law of Sin which is nothing but the power and commanding efficacy of the Spirit and of Sin But here in this Verse 't is to be taken in the strict and proper notion of a Law viz. as it notes that declaration or revelation which God the great Law-giver hath made of his Will therein binding and obliging the reasonable creature to duty I know Some understand the Law here of that * Lex mentis quae impleri non poterat propter carnem peccati Tolet. Crediderim ego non hic legem Mosis sed legem illam mentis accipiendam esse Justin Potest de lege mentis intelligi quam supra dixit velle facere bonum sed per infirmitatem fragilitatem carnis implere non posse Orig. Law of the Mind spoken of Chap. 7.23 which lies in strong propensions efficacious and commanding impulsions to what is holy and good springing from the Sanctifi'd nature in regenerate persons But I conceive this interpretation is not so genuine nor so well suiting with the Apostles Scope in the words where he is treating not of the Law which is in some persons but of the Law which is imposed upon all of that Law the righteousness of which was to be fulfilled as it follows Vers 4. and therefore it must be understood of Gods own Law that being it which Christ was to fulfil and satisfie and not any other Law Since then the Words point to the Law of God we must bring the Question into a narrower compass and enquire What Law of God is here spoken of For answer to which that I may as much as I can avoid unnecessary excursions I shall only say this That 't is either that Primitive Law which God impos'd upon Adam and in him upon all mankind upon the keeping of which he promised Life upon the breaking of which he threatned death it being the Summary of the Covenant of Works Or else 't is that Law which God gave the people of Israel from Mount Sinai namely the Decalogue or Moral Law Which Law was but a new draught of the Law first made with Adam for that being by his Fall much defac'd nay almost quite obliterated as it was written in his heart it pleas'd the Lord to copy it out again and to write it afresh in Tables of Stone in fair and legible Characters And this too was a Scheme or Transcript and Summary of the Covenant of Works first made with Adam though it was not given to the people of Israel purely and absolutely as the Covenant of Works for in reference to its end and design there was much
in it of the Covenant of Grace For Matter and Substance they were both but one and the same Law the Terms and Conditions of both were the same * Rom. 10.5 Do and Live but there were certain appendixes of Grace to the Moral Law which were not in that made with Adam in the state of innocency as is fully made out by several * Camero de tripl Foedere Coceius de Foedere Bulkely on the Covenant p. 57. Writers upon the Covenant so that it was a mixt thing there being something in it of the Covenant of Works and something also of the Covenant of Grace Now the Law considered as first given to Adam and then as renewed to the people of Israel so far as in both it was the Covenant of Works is the Law here spoken of as being concluded under an impossibility of doing what was requisite to be done 'T was not the Ceremonial Law which the Apostle here had in his eye but the * Legem dicit non praecepta Sacrificicrum et caetera quae erant umbra usque ad tempus Christi data sed illam quam c. Hieron Quare nihil est quod quisquam cavilletur illud quod Paulus ait Impossibile fuisse Legi non ad Moralem sed ad Ceremonias referri P. Martyr Moral Law it self which if it was necessary might be evinc'd by several Considerations but this one is enough he speaks of that Law the righteousness of which was to be fulfilled in Believers For Law in the 3 verse must be expounded by Law in the 4 verse now 't is the righteousness of the Moral Law which is fulfilled in us Ergo. 'T is very true Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial and sometimes to the Moral Law and it would be of great use to us to understand his Epistles if we could exactly hit upon the true notion of that Law of which he occasionally speaks but undoubtedly here 't was the Moral Law as the Covenant of Works of which he affirmeth that it could not do c. Let this suffice for answer to the First Question The Second is 2d Quest What is the thing which the Law could not do What doth this impossible of the Law refer to or what is the thing in Special which the Law could not do To this 't is answered several wayes You read vers 1. of exemption from condemnation now this the Law could not do the Law in separation from Christ and especially in opposition to Christ can condemn millions but it cannot save one person from condemnation thus * c. nempe condemnationem ab homine auferre Piscat Some do open it You read vers 2. of being made free from the Law of sin and death herein too was the Law impotent it might lay some restraints upon sin but it could never bring down the power of Sin †Aptissimus mihi sensus videtur ut illa verba non modo sequentia sed multo magis praecedentia respiciant c. ut in carnis contumaciam domandam vires non haberet Contz Some apply it to this There is the blessed empire or regency of the Spirit over the Flesh as also the full and perfect obeying of the Laws commands neither of these could the Law effect so ‖ Duo quantum ad propositum spectar subordinata sunt quae Lex nequit efficere Alterum est Dominium Spiritus super carnem alterum hinc consequens est perfecta praeceptorum Legis executio Cajet Cajetaine opens it There is the amendment and reformation of the life and manners this the Law could not do this explication †Dr. Hammond Some six upon The Text speaks of the condemning of sin this the Law could not do it can condemn the Sinner but it cannot in a way of expiation condemn sin it self So * Quae erat impossibilitas Legis nempe id facere quod Deus deinde fecit in Carne Filii sui condemnare peccatum Lud. De Dieu De Dieu paraphraseth upon it ‖ Quid est illud quod legi erat praestitu impossibile Abolere peccatum reddere justos liberare à jure peccati mortis dare ut justitia quam docebat exigebat in nobis impleretur Muscul Musculus puts many things together What is it saith he that was impossible to the Law he answers to abolish sin to make righteous to free from the Law of Sin and Death to give that the righteousness which it taught and exacted should be fulfilled in us All these several explications are very true but further there 's the reconciling of God and the Sinner the atoning and propitiating of an incensed God the satisfying of infinite justice the paying of vast debts contracted the justifying of the guilty the giving of a right and title to Heaven with many other such-like great things Now the Law was under an impossibility of doing or effecting any of these insomuch that God must send his Son or no * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Significat Legem fuisse imbecillem invalidam ad justificandom hominem Peter Disp 3. in c. 8. ad Rom. justification no reconciliation no atonement no satisfaction no paiment no pardon no righteousness no salvation which will be by and by particularly made out in the two most eminent branches of the Laws impotency I must mind you that I am in all this speaking of the Moral Law The inability of the Ceremonial Law abstracted from Christ who was the pith and marrow and who put energy and efficacy into all the types rites shadows of that Law I say its inability to do any thing further than to point or direct and lead to Christ is easily granted 'T is the very thing which the Apostle largely insists upon the proof of in his excellent Epistle to the Hebrews Chap. 7.18 19. For there is verily a disannulling of the Commandment going before for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 9.9 Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience So Heb. 10.1 For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continualy make the commers thereunto perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 's a total negation of the power of the Ceremonial Law And that Law had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for the Apostle adds vers 4. it is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blood of Bulls and Goats should take away sins thus it was with that Law of which 't is very clear Paul speaks in these places And it was
that the Apostle did very deservedly thus speak of the Law what the Law could not do c. So much for the opening of the matter held forth in these Words let me close this Head with some Application Use 1. To humble us in the sense of our Flesh by which the Law is weakened First Here 's matter of deep humiliation to us How should we lament that sinful Nature that Flesh which is in all of us we all come into the world under a sad and woful depravation of nature Well! suppose we do what of this O this should bitterly be bewailed by us because by reason of this the Law is weak that it cannot do that for us which otherwise it could and would have done As we were created at the first before our Nature was corrupted we were strong to the Law and the Law strong to us we could fulfil its highest demands and it could fulfil our highest desires we were able to keep it and it was able to save us its perfect righteousness was not above us and we had been righteous in that righteousness But now 't is far otherwise Sin hath got into us our Natures are now depraved and vitiated insomuch that even from this Law it self we can look for nothing 't is upon our degeneracy weak'ned to us to all intents and purposes and is not this sad O that there should be such Natures in us as even to debilitate and weaken Gods own blessed Law And would to God the sad effects of the Flesh in us staid here but it goes further it doth not only bring a weakness upon the Law but upon the Gospel too The Gospel it self the new and remedial Law though it be the * Rom. 1.16 power of God yet it would be altogether ineffectual to our justification and salvation if God did not accompany it with a mighty power It tenders and holds forth that in Christ which is every way sufficient for these great things yet we should be never the better for it this too could not do if God in spight of all opposition from our cursed Natures did not over-powre us to believe to close with Christ to accept of restoring Grace in the way of the Gospel Truly if God should leave us to our selves and should not rescue us from the power of Natural corruption neither Law nor Gospel could do our work notwithstanding both we should perish for ever Should not this be greatly bewailed and lamented by us that Sin should be sor rooted in our Nature and have such a strength in us as that it should be too hard both for Law and Gospel and bring both under an inability to do us good And is it so I might then from hence infer that certainly in the fal'n Creature the power of Nature is very low nay that with respect to the keeping and fulfilling of the Law 't is quite lost Pelagius of old with whom Some in latter ages do almost concur only they put a better varnish upon their Opinions held that though Nature by the Fall is somewhat weakened and impair'd in its strength yet still it can do great things yea especially with some ordinary assistance it may enable a man to fulfil the Law of God Now against this the * Quid hic dicent Naturalium virium praedicatores ac doctores Reddant rationem quare per camem infirma fuerit Lex Dei ita ut necessuas humanae salutis opus habuerit missione Christi c. Si virtus judicium rationis tam potens est ut quae bona praecipiuntur agnoscat approbet praestare valeat quomodo in illis non potuit qui sub paedagogio Legis fuerunt c. Muscul Paulus ait Legem sine Christo infirmam esse isti aiunt nos priusquam sunus participes Christi posse bene operari obtemperare Legi Dei P. Martyâ— Argument in the Text is considerable is the Law weak and yet is the Sinner strong is that under an impossibility and yet is this and that possible to the creature The Flesh is but extraneous to the Law and yet by reason of that it cannot do but 't is inherent in the Sinner and yet he can do what more absurd Especially it being considered that the Laws weakness is not attributed to it in respect of it self but only in respect of us so that if we now could perfectly obey perform keep the Law its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would then cease and if so why was Christ sent but no more of this Secondly Use 2. To vindicate the honour of the Law and to obviate bad Inferences c. 'T is necessary that I should vindicate the honour of the Law and obviate those mistakes and bad inferences which some possibly may run upon from what hath been spoken Three things therefore let me say to you 1 Notwithstanding this weakness of the Law yet keep up high thoughts of it and give it that honour and reverence which is due to it 'T is weak indeed but yet remember whose Law it is as also what an excellent Law it is in it self 't is a perfect draught or model and delineation of Original righteousness 't is the measure standard test of that purity and perfection which man would have had in the state of innocency yea 't is the copy transcript exemplar of Gods own holiness for God framed and modelled this Law according to his own purity and sanctity And let us be what we will still the Law in it self is all this and the same that ever it was though we be not so And therefore we should adore and reverence and magnifie it though now to us accidentally it be thus weak But doth not this weakness reflect disparagement and dishonour upon the Law Answ No not in the least Two things will sufficiently vindicate it as to any such reflections 1. The Apostle only says of it that 't was weak he chargeth nothing upon it but only weakness He doth not say that 't was any way impure or unholy or unrighteous he affirms the contrary * Rom. 7.12 The Law is holy and just and good only he saith 't was weak This the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Oecum Theophyl to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodor. Greek Expositors take notice of and from it apologize for the Law 2. 'T is weak but how comes it to be so why * Ne legem incusare videatur culpam rejicit in carnem i. e. concupiscentiam quae fomes est peccati Estius Vide quanta arte Legem simul extollit deprimit excusat deprimit cum dicit quod non potuit peccatum damnare excusat cum dicit hoc non accidisse ejus vitio sed camis potius extollit quà m maximè cum coâ—cludit Christum advenisse ut Legi contra carnem subsidium ferret Mussus Transfert
have been some ground of fear that he would not have been able to have gone throught such a work but when Christ is pitch'd upon all ground of fear is removed to be sure he can and will finish what he engages in And 't is evident that he perfected what he came about from the Father's re-admitting him into Heaven had there been any thing left undone by him would the Father have given him such a reception as he did Believers do not fear all is * Joh. 17.4 finished Christ gave not over till he brought it * Joh. 19.30 to that You do your work by halfes very weakly and imperfectly but Christ did his compleatly yea though the Law it self through your flesh was weak yet Christ in your flesh was strong he did that throughly which the Law was altogether unable to do 4. Did God send Christ know to your Comfort he hath not yet done As to his own Satisfaction he hath no more to do but as to Your Glory and Happiness he will yet do more He sent Christ once into the Flesh and he will send him again in the Flesh not to suffer and die again no Christ †Rom. 6.9 being dead dies no more there 's now no further need of any suffering and dying but to appear * c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athan. de Incar Verbi p. 110. like Himself in Glory and then to take you up into Glory Once already he came down from Heaven to Earth from thence hee 'l come again for what end why to carry you up from Earth to Heaven Heb. 9.28 Christ was once offered to bear the sins of many that 's past and unto them that look for him shall he appear the second time without sin unto Salvation this is yet to come O long for it and rejoyce in it His First-Sending was to make the Purchase his Second shall be to put you into Possession which shall be done as certainly as the former is done and then there will be nothing further to be done 5. Wherefore did God send Christ for most gracious ends and purposes 1 Tim. 1.15 Christ Jesus came into the World to save Sinners c. 1 Joh. 4.9 10. In this was manifested the love of God towards us because that God sent his only begotten Son into the world that we might live through him herein is Love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Joh. 3.17 For God sent not his Son into the world to condemn the world but that the world through him might be saved Now were these God's Ends and shall they not be accomplished may not Faith fetch strong encouragement from these for in order to the strengthning of Faith we are to look to God's Works and their great Ends as well as to his Word and Promise 6. Did God send Christ set this against All. Against the weakness of the Law that which the Law could not do Christ did that which was too hard for it was not too hard for him the Text tells you he was sent on purpose to make up what was defective in the Law Set it also against the guilt of Sin upon Christ's Sending presently you read of the condemning of sin God sent his own Son c. and for sin condemned sin in the flesh Sin was to be destroy'd and the Wise God took a fit course imploy'd a fit messenger for that end as the Scape-Goat with the Sin of the people was to be sent away by the hand of a fit man into the Wilderness Lev. 16.21 Several Other things might be instanced in whatever it is which troubles the dejected Christian let him therein study a God sending a Son sent and there he may find very proper and considerable satisfaction in every Case 7. God sent Christ for whom for you who see your lost and undone condition Matth. 15.24 I am not sent but unto the lost Sheep of the house of Israel so his Commission was straitned at first but afterwards it was enlarged to the lost sheep of the Gentiles also Luke 19.10 The Son of man is come to seek and to save that which was lost Matt. 9.13 I am not come to call the righteous but sinners to repentance Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save Sinners of whom I am chief 8. He that sent Christ was also pleased to lay a special Trust and Charge upon him to secure all the Elect and to look to it that not One of those should perish Here 's a Truth which is like the full Honey-comb you cannot touch it but Honey and sweetness drops from it And I the rather here take notice of it because I find our Saviour himself when he is speaking of his Sending to make mention of it or when he mentions it to take in also his sending as Joh. 6.39 40. This is the Father's Will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the Will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day O when the Father sent Christ he made this known to him as his Will and Pleasure that he should take special care of all his Elect and see that not one of them should be lost And this Christ submitted to as a part of his Surety-ship and ever since he hath with all faithfulness observed this his Father's Will and made good his Trust in the securing of every sincere Christian And for your Comfort know that this Trust doth as much lie upon Christ's hands now as ever it did that even as to your individual Persons if you be true Believers it is the Father's Will to Christ that he should not lose one of you or let one of you perish A child of God perish O by no means that neither Father nor Son will permit Rather than that should befal any of the Elect God would send his Son again to do and suffer all over again if such a thing was to be imagined Here then Believers is matter of strong Consolation for you viz. as to your Spiritual and Eternal State you are safe Christ is under a special obligation to secure you For the Father did not only send him in order to the bringing of you into a good estate but he did also then entrust him with the keeping of you in that estate when he should have brought you into it and what can be spoken higher for your support and comfort But I must leave these things with you O that you would often think of them especially in Soul-distresses and be ever drawing from them till your Hearts be even brim-full of Heavenly Consolation A Third Vse offers it self
which might be as useful in order to Information as the two Former were in order to Exhortation and Consolation Something hath been spoke for the opening of the Nature and Grounds of Christ's being sent but as to the determination or close application of that to his Person wherein we have to do with Jews and Infidels little hath been spoken I mean in that way and method which is proper to those Opposers of Christ and Christianity Here therefore I should lay down and make good these two Propositions 1. That that Jesus in whom we Christians believe even He who was born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried and rose again c. I say this Jesus was the very Person whom God sent and consequently that he was the Shiloh or Messias prophesied of 2. That this Jesus was so sent by God to be the true and only Messiah as that besides and after him no other Person is to be expected in that nature or quality to be sent by God Now though these be two as weighty and as Fundamental Truths to us Christians as Christians as any whatsoever and though I could not hope to reach the great Enemies of the Gospel so as to fasten any conviction upon them yet probably I might in the pursuing of this Argument reach some weak Christians so as to confirm stablish them in the belief of these great Truths yet I shall not at present engage in the discussing of these two Propositions First because in so great Points 't is better to say nothing then not to speak fully and throughly to them which if I could other Discouragements being removed hope to do yet here in this place without making the Work in hand too vast and big to be sure I could not Secondly because however pertinent this Undertaking might be to some other Texts to that which I am upon it would not be so pertinent where the Apostles drift and design is not so much in opposition to Jews and Infidels to assert that Christ was the very Person sent of God as to assign for the Comfort of Believers the Way and Course which God took to bring about their Salvation when upon the terms of the Law it was impossible namely he sent his own Son c The Text therefore not tying me to it I may wave it I shall have work enough to go over what the proper and immediate Sense of the Contents of this Chapter will lead me to and therefore I may well cut off what is of a more remote and forraign Consideration So that this shall suffice for the First Observation Christ was sent and sent by God the Father ROM 8.3 God sending his own Son in the likeness of sinful flesh c. CHAP. XI Of Christ's being the Natural and Eternal Son of God The Second Observation spoken to Of Christ's being God's Son How his Sonship is attested in Scripture Of his being God's own Son That opened as he is considered both relatively and absolutely That He is the Natural Son of God coaequal coessential coaeternal with the Father is asserted and proved by sundry Scriptures The true Notion and Ground of Christ's Sonship vindicated against the Socinians Where 't is made good against them that He is not the Son of God 1. in respect of his miraculous Conception Nor 2. of his extraordinary Sanctification Nor 3. of his Resurrection Nor 4. of the Dignity and Advancement of his Person Nor 5. of the Father's Special Love to him Nor 6. of Adoption Nor 7. of his Likeness to God But he is the Son of God in respect of his participation of his Father's Essence and of his eternal Generation Some Others besides Socinians somewhat concern'd in this Controversie Of the different communication of the Divine Essence from the Father to the Son and to the Holy Ghost Use 1. In which by way of Inferenee 't is shown 1. That Christ is God 2. That he is a very great and glorious Person 3. That the work of Redemption was an high and costly Work Use 2. Christians from hence are exhorted 1. To study Christ in this Relation as God's own Son Some Directions given about that 2. To believe him and on him as Such 3. To honour and adore Christ 4. To admire the greatness of God's Love Use 3. To draw forth the Comfort wrapp'd up in this Relation of Christ I Proceed to the Third General observed in the Words 2. Observ Christ God's Son and his own Son the Description of the Person sent he is described by his near and special Relation to God as being God's own Son From whence the Second Observation will be this That the Lord Jesus the Person sent by God as you have heard was his Son yea his own Son 1 Joh. 4.14 We have seen and do testifie that the Father sent the Son to be the Saviour of the world Here Two things are to be spoken to 1. Christ was God's Son 2. He was God's own Son 1. First Christ was God's Son He was truly the Son of man but not only the Son of man for he was also the Son of God and he was as truly the latter as the former In reference to his Humane Nature he is stiled the * Gen. 3.15 Seed of the Woman the †Gal. 3.16 Seed of Abraham the ‖ Matth. 1.1 Son of David the * Isa 11.1 Jer. 23.5 6. Zech. 6.12 branch of the root of Jesse the Son of man in reference to his Divine Nature he is stiled the Son of God This Relative Appellation or Title is so frequently apply'd to Christ that if I should cite the several Texts where it occurs I must transcribe a great part of the New Testament Several attestations of Christ's Sonship Yet it will not be amiss to take notice of the several attestations there upon record to this great Truth As that of John Baptist Joh. 1.34 I saw and bare record that this is the Son of God That of Nathanael Joh. 1.49 Rabbi thou art the Son of God That of Peter Matth. 16.16 Thou art Christ the Son of the living God That of the Centurion Matth. 27.54 Truly this was the Son of God That of the Eunuch Acts 8.37 I believe that Jesus Christ is the Son of God That of Martha Joh. 11.27 Yea Lord I believe that thou art the Christ the Son of God which should come into the world The Devils themselves witnessed to it Matth. 8.29 they cryed out saying What have we to do with thee Jesus thou Son of God Mark 3.11 Vnclean Spirits when they saw him fell down before him and cryed saying Thou art the Son of God Christ himself even when he was speaking to God the Father often asserted and pleaded his Sonship And the Father himself in a most solemn and open manner attested it First at Christ's Baptism Matt. 3.17 Lo a voice from heaven saying This is my beloved Son in whom I
of God You find in Scripture that saving Faith is described by its special reference to Christ as standing in this relation so Gal. 2.20 The life which I now live in the Flesh I live by the faith of the Son of God who loved me and gave himself for me why doth the Apostle thus express it by the Faith of the Son of God I answer partly because Christ the Son of God is the efficient and * Heb. 12.2 author of faith partly because this Son is the great Object of faith and partly because Faith in its essential act doth very much eye Christ as thus related to the Father for 't is a believing or relying upon him as the Son of God 'T is very usual in the Gospel where it speaks of believing to mention Christ with it as standing in this relation 1 Joh. 3.23 This is his commandment that we should believe on the name of his Son Jesus Christ 1 Joh. 5.13 These things have I written unto you that believe on the name of the Son of God that ye may know that ye have eternal life and that ye may believe on the name of the Son of God Joh. 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him as the only begotten Son should not perish but have everlasting life O what a person is Gods own Son for Sinners to believe on what an all-sufficient Saviour how able to * Heb. 7.25 save to the utmost must he needs be who is God and Man the Son of God and the Son of Man And indeed 't is not enough barely to believe on Christ but there must be such a believing on him as may in some measure be answerable to this his relation is he God's own Son at what a rate should we believe what a faith should we act upon him what great things should we expect for him and from him can any thing be too high for our faith when we have the proper natural Son of God in our eye as its basis and foundation Saints should have their faith raised not only upon the encouragement of the Promises but also upon the consideration of Christ's Person as he is so near and dear to God I have formerly observed how our Apostle in the Text rises higher and higher in the setting forth of the Love of God he sayes God sent there was Love he sent his own Son there was more Love this own Son he sent in the likeness of sinful flesh there was yet more Love and this he did for this end that he might for sin condemn sin in the Flesh c. there was the very top and zenith of Love Now as there is a rise in these things in the setting off the Love of God so there is also a rise in them in their several engagements and encouragements to us to believe in Christ and to believe in him yet more and more firmly and fiducially he was sent therefore we must believe he was and is God's own Son therefore we must the rather and the more strongly believe he took our flesh here 's an higher argument for an higher faith in that flesh he condemned sin performed all that the Law commanded suffered all that the Law threatned what a faith doth this call for Now if notwithstanding all this it shall yet be either no believing or but faint-believing both will be sad though in a great disparity for the faint-believing is unanswerable to what is reveal'd and uncomfortable to the Saint but the no-believing is damnable to the Sinner 3. Branch of the Exhortation To honour Christ 3. Thirdly is Christ God's own Son how then should all honour and adore him certainly upon this Sonship the highest yea even divine adoration it self is due to him Is he a Son such a Son the Son of such a Father the greatness of his Person arising from that high and near relation wherein he stands to God calls for the highest respect reverence veneration which Angels or Men can possibly give unto him Besides this 't is the absolute Will of the Father that all should * Joh. 5.23 honour his Son even as they honour himself for he having the same Nature and Essence with the Father the Father will have him have the same honour which he himself hath which whosoever deny's to him reflects dishonour upon the Father who will not bear any thing derogatory to the glory of his Son 'T is a known * Nicephor lib. 12. cap. 9. Sozom. l. 7. c. 6. story that of the carriage of Amphilochius to the Emperour Theodosius he had petitioned the Emperour to be severe against the Arrians to discountenance and suppress them because in their Opinions they did so much disparage the Son of God but could not prevail whereupon he made use of this device coming one day into the presence of the Emperour and of his Son Arcadius who now ruled joyntly with his Father he made his humble obeysance to the Emperour himself and shewed him all reverence but as for his Son he passed him by shewed him no respect at all rather dealt derisorily with him stroking him upon his head and saying to him in a way of contempt Salve tu Fili The Emperour upon this was much offended sharply reproves Amphilochius for his affront to his Son c. whereupon the good man vindicates his carriage plainly telling the Emperour he had given reverence enough to his Son And now the Emperour was more incens'd commands him with great indignation to be thrust out of his presence c. which whilst some was doing Amphilochius turn'd himself to the Emperour and said thus O Emperour thou being but a man canst not bear the contempt or disparagement of thy Son how dost thou think the great God can bear that contempt of his Son which the Arrians cast upon him the Emperour was much affected at this begg'd the Bishop's pardon commended his ingeny and did that now which he refus'd to do before The inference is undenyable if great Men stand so much upon the giving of all honour and due observance to their Sons much more will the Great God stand upon the giving of all due Honour and Reverence to his own and only Son O therefore let Christ be highly adored and honoured by you If you ask me how I answer every honouring of him is not sufficient but it must be such as may suit with his infinite Majesty and Greatness you must conceive of him as God as the Natural and eternal Son of God and according to that honour which is due to him as such so you must honour him The Apostle speaks of some * Rom. 1.21 who when they knew God they did not glorifie him as God so some pretend to give some glory to Christ but they do not glorifie him as God O this is that which you must come up to to adore and reverence Christ in such a manner
bare the sin of many Is not all this spoken of our Lord Christ and is there not in it sufficient proof of his susception of the Sinners guilt and bearing the punishment due for it It runs much in the stile of the old Sacrifices they had the sins of the people laid upon them Levit. 16.21 and the Priests too are said to bear their iniquity Levit. 10.17 that Aaron may bear the iniquity of the holy things Exod. 28.38 answerably to which the Prophet tells us that Christ our Sacrifice and Priest too had the iniquities of all believers laid upon him and that he bare them in his own person So the Apostle Heb. 9.28 So Christ was once offered to bear the sins of many c. and that 's a great Scripture 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he took them up with him when he ascended the Cross the Apostle uses the word Heb. 7.27 Who needeth not daily as those high Priests to offer up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to carry up Sacrifice first for his own sins and then for the peoples for this he did once when he offered up himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he carried up himself So in the place cited but now Christ was once offered to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is an allusion to the Priests who carried up the Sacrifice and with it the sins of the people to the Altar Christ did the same with respect to his Cross whither he first carried up sin and then he carried or bore it away I have but just mentioned these Scriptures to prove the thing in hand to which should I have spoken as largely as the matter in them would have born or should I now fall upon the refutation of the Adversaries Replys such as they are by which they endeavour to weaken them I should certainly run my self upon unpardonable prolixity To back this notion of these expiatory Sacrifices which were of God's own appointment institution I thought though it would have been but as the holding of a candle to the Sun to have shown that it was the very notion of the Heathens themselves in their idolatrous Sacrifices which whether persons or things they alwayes look'd upon as substituted in the room stead of the offenders themselves but I have altered my purpose because I conceive it will be most proper at the close of the Four Heads which I am upon to bring in all together of what I have to say upon those Pagan-Sacrifices by way of parallel with the true Sacrifices Two Queries propounded answered 'T is no time for us to divide amongst our selves or unnecessarily to run into parties when the common Enemy is in the Field yea making fierce assaults upon us to defend our selves against whom all our united strength will be little enough Otherwise two things should here be further enquired into As Whether Christ underwent the same punishment that was due to the Sinner or onely something equivalent thereunto 1. It having been said that Christ did so far substitute himself in our stead as to undergo the punishment due to us it may be query'd Whether he underwent the idem the very self-same punishment that we should have undergone or only the tantundem that which did amount and was equivalent thereunto To which I answer though I 'm very loth to meddle in points wherein persons eminent for Learning and Piety seem to differ that in different respects both may be affirmed The * Mr. A. Burg. of Justif p. 73 74. Turret de Sat. p. 9. p. 281. punishment which Christ indur'd if it be consider'd in its Substance Kind or Nature so 't was the same with what the Sinner himself should have undergone but if it be consider'd with respect to certain Circunstances Adjuncts or Accidents which attend that punishment as inflicted upon the Sinner so 't was but * Non quidem idem Deo solutum quod debebatur ab iisdem nos etenim debebamus aeternas poenas exolvere verum pependit aequivalens Christus c. Hoornb Socin Conf. p. 253. V. Stegm Photin p. 260. Mr. Baxter's Aphor. p. 26. Life of Faith p. 325. Also the Author of the Great Propitiation p. 71. c. equivalent and not the same The punishment due to the Sinner was Death the curse of the Law upon the breach of the first Covenant now this Christ underwent for he was made a curse for us Gal. 3.13 the Adjuncts or Circunstances attending this death were the eternity of it desperation going along with it c. these Christ was freed from the dignity of his Person supplying the former the sanctity of his Person securing him against the latter therefore with reference to these and to some other things which might be mention'd it was but the tantundem not the idem But suppose there had been nothing of sameness nothing beyond equivalency in what Christ suffered yet that say some would be enough for the making good of the main Truth against the Adversary for 't was not * Dr. Stillingst against Crellius p. 441. necessary to his substitution that he should undergo in every respect the same punishment which the Offender himself was lyable unto but if he shall undergo so much as may satisfie the Law 's threatning and vindicate the Law-giver in his truth justice and righteous government that was enough now that was unquestionably done by Christ Whether Christ took the guilt of our Sin upon himself or only submitted to the punishment 2. Secondly it having also been said that our Saviour took upon him the guilt of our sins it may further be query'd Whether he took the guilt it-self of them or whether he did any thing more than bear the punishment due for them Answ he first took the guilt upon him and then he bare the punishment Far be it from me to assert any thing which may reflect the least dishonour upon Christ I dread with my soul such a thing but I see nothing in the asserting of his voluntary susception of our guilt which hath any tendency to that therefore I hope I may affirm it safely and confidently 't is so far from that that 't was the highest manifestation of his Love and that which was necessary for our Justification There is in sin the macula and the reatus the stain or filth and the guilt of it or there is in it the fact the fault and the guilt the * Suscipiendo paenam non suscipiendo culpam culpam delevit paenam August de Serm. Dom. in Luc. Serm. 37. two former are solely ours but the third and last Christ was pleas'd to take upon himself What is guilt but obligation to punishment if the holy Jesus will freely put himself under that obligation what can be said against it certainly that he might do yet in himself be as
which some understand that of David Psal 51.16 Thou desirest not Sacrifice else would I give it c. so the Adulterer Levit. 20.10 the Idolater and so in several other cases Here now was a limitation set by God himself and therefore here could be no expiation in the external and ordinary way indeed upon repentance there might be the doing away of the moral guilt which made the offender lyable to God and to eternal death but as to political guilt which made the offender lyable to temporal death that if publick and known could not by Sacrifices be taken off when therefore you hear so much spoken of the virtue and efficacy of the old Sacrifices as expiatory you must alwayes understand it according to this stating of it 3. Those Sacrifices may be considered absolutely or relatively Absolutely and in themselves and so their expiation reached only to some sins and to the removal of some guilt viz. that which was ritual and ceremonial Relatively with respect to Christ who was typified by them and so by virtue of his great Sacrifice to come which they prefigur'd to persons duly qualified their expiation was general of all sins and of all guilt I mean of all moral guilt before God though not of all political guilt before Men But though there be this difficuly as to the type as to the antitype there 's none by Christ's offering up of himself to be sure all sins are expiated even the greatest are wash'd away by his blood none can stand before his infinite merit and satisfaction former Sacrifices were weak but Christ the grand Sacrifice he is strong * Heb. 7.25 able to save to the utmost all that come to God through him He is not only a Sin-offering to remove the guilt of lesser sins but a Trespass-offering to remove the guilt of the greatest sins therefore as he is set forth by the former in the Text so by the latter in Isa 53.10 Where final impenitency and unbelief do not hinder the death of Christ is sufficient to acquit from all guilt by it all who perform the Gospel-conditions have a full and universal discharge Application I have now gone through the several things necessary to be spoken unto for the explaining and confirming of the Point the Vse follows Vse 1. Of Information Was Christ a Sacrifice for sin and did he thereby condemn sin I shall from hence infer something 1. by way of Information 2. of Exhortation 3. of Consolation 1. Of the truth of Christ's Satisfaction First for Information and so this great Truth may be useful in the informing of our judgements in sundry particulars As 1. We learn from it the truth of Christ's satisfaction Here amongst many others is a very considerable Argument to prove that Christ did really satisfie Gods Justice for Mans sin which therefore all who write upon and for the verity of his Satisfaction do in special insist upon with great evidence and advantage to the Cause which they defend And indeed it carry's such light and conviction in it as that the grand Opposer of this Satisfaction was more troubled to get off from it than from any other Argument whatsoever for when he came to answer COVETVS arguing for it from the legal Sacrifices as prefiguring Christ he was forc'd to say c * Socin de Servat p. 2. c. 9. in quo major vis esse videtur in which head of Testimonies there seems to be greater strength than in any of the former And the annual great Expiation being urg'd as to that he saith ‖ Ibid. c. 12. difficilis sanè nodus solvendus restat one hard knot remains to be untyed 't was an hard knot indeed which he might endeavour to loose but could not The word Satisfaction 't is very true we have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expressly * De Servat p. 3. c. 6. Ego quidem etiamsi non semel sed saepe id in sacris monumentis Scriptum extaret non idcirco tamen ita rem prorsus se habere crederem ut vos opinamini in so many letters and syllables in the whole Bible but the thing we have yea as to that the Scripture is so copious and full that 't is not in any one other thing more copious and full But suppose we had there the Word as well as the Thing what would that signifie to those with whom I have now to do when SOCINVS is so bold as to say For my part although I should find that meaning Christ's Satisfaction asserted in Scripture not once but often yet I should not therefore believe the thing to be as Dissenters do hold wherein he comes but little short of what his friend SMALCIUS dared to speak concerning the Incarnation of the Son of God of which you had an account before 'T is not for me here to launch out into that vast Controversie of Christ's satisfaction in the opening stating proving defending of which so many Volumes have been written I must confine my self to that one thing which lies before me And there 's enough in it to stablish you in the belief of what we contend for for was Christ truly and properly a Sacrifice for sin were our sins the meritorious cause of his sufferings did he put himself into the Sinners stead taking his guilt upon him and undergoing that punishment which he should have undergone did he die shed his blood that he might thereby atone God and expiate sin all of which have been proved out of the unerring Word and doth not all this amount to a demonstration of the truth of Christ's satisfying the Justice of God for Sin do we mean any thing by his Satisfaction but these things and are not they clear enough from Scripture-light The truth is all the other Arguments brought for the proof of Christ's Satisfaction I say all of them do either run into or fall under this one of his being a Sacrifice for sin If God would pardon sin be appeased towards the Creature c. absolutely and without the intervention of any Satisfaction why did he appoint Sacrifices under the Law why must so many Creatures die why must so much blood be spilt quorsum perditio haec he whose * Psal 145.9 tender mercies are over all his works who hath pity and goodness for all that he hath made would he unnecessarily or meerly to shew his absolute dominion have ordered so many Creatures to be killed slaughtered destroyed from day to day why did he so peremptorily stand upon this that †Heb. 9.22 without shedding of blood there should be no remission But I go higher if God had not required satisfaction why must * Si non fuisset peccatum non necesse fuerat Filium Dei agnum fieri necâ—opus fuerat â—um in carne positum jugulari sed mansisset hoc quod erat in principio Deus Verbum Verum quoniam introiit pecatum in mundum peccati autem
Polemical discourses and also in their Commentaries upon the Text do assert wherein yet to give every one their due they * Hinc Patet persolam Naturam Legem sine gratiâ Christi hominem in hâc corruptione non posse totam legem totumque Decalogum implere A-Lapide differ from the old PELAGIANS For whereas they held that a man by the meer power of Nature might perfectly keep the whole Law these hold that a man cannot do this without the assisting grace of God but that being vouchsafed they say regenerate persons may keep the whole Law Thus they expound the words and then from them they endeavour to prove against us a possibility of perfect obedience to the Law of God by the Saints in this Life insomuch that say they Saints may here live without all Sin Venial sins only excepted which break no squares betwixt God and the Creature that they may do all the good which the Law requires nay that this perfect conformity to the Law is not only possible but easie nay that such who are high in grace may not only do just what the Law demands but that they may superogate and do more than what it demands This is the Doctrine which †Concil Trident Sess 6. c. 18. Bellarm. de Justif l. 4. c. 10 c. Becan Man Controv. l. 1. c. 17. Perer. Disp 3. in c. 8. ad Rom. Ut justificatio Legis c. i. e. ut nos legem impleremus idque faciendo justi essemus quia factores legis justificabuntur Estius Peccato in nobis per redemptionis Christi gratiam abolito factâque cum Deo reconciliatione legem implere nobis est jam possibile facile Tolet. Vide Justinian Catharin Staplet Rhemists in loc c. Nemo miretur quod dixerim posse nos absque omni culpâ absolute esse Nam iterum dico posse per Dei gratiam libetum arbitrium hominem perfectam assequi justitiam coram Deo immunitatem scilicet ab omni peccato modo voluntas ejus non desit adjuvante diviná ope C. Mussu◠they of the ROMISH-Church teach and maintain with great zeal We are not asham'd to declare * See Calvin Instit l. 2. c. 7. sect 5. Chemnit Exam. De bonis Operibus 3. Qu. p. 181. Chamier t. 3. l. 11. Whittak contra Duraeum de Parad. l. 8. p. 201 202. Bradsh de Justif c. 11. our dissent from them in this proud Opinion which in a great measure owns its descent from the old Pharisees We believe that since Adams fall no man Christ only excepted did ever thus in himself fulfil the Laws righteousness Indeed in the state of innocency man had a power to do this but not since and to hold the contrary is to confound the two states and to make little difference between man as standing and man as fallen The Laws righteousness is a draught or copy of mans primitive holiness so that to say that he can now in himself come up to that righteousness is in effect to say he is as holy and righteous as ever he was and no wayes impaired by Adams Fall By that we are all made unrighteous and such as are unrighteous can never perfectly fulfil a righteous Law He must be sinless do no evil who will exactly reach the Laws righteousness but are any * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Constit l. 2. c. 18. such here on earth 1 Kings 8.46 There is no man that sinneth not Eccles 7.20 For there is not a just man upon earth that doth good and sinneth not Jam. 3.2 In many things we offend all 1 Joh. 1.8 If we say that we have no sin we deceive our selves and the truth is not in us Prov. 20.9 Who can say I have made my heart clean I am pure from my sin reade Psal 130.3 Psal 142.2 Job 9.2 3. Job 15.15 c. Rom. 3.19 Gal. 3.22 Further he must not only do good all good but he must do it in the most intense and highest degree that he is capable of or else he doth not fulfil the Laws righteousness Matth. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy Soul and with all thy mind but where 's the man who thus loves God now if there be but a * Peccatum est cum non est charitas quae esse debet vel minor est quà m esse debet Aug. de Perfect justitiae gradual defect the Law is not fulfilled It s righteousness extends to the inward man and to the inward acts the Soul as to external acts if evil especially if grossely and scandalously evil 't is possible for one to refrain from them if good 't is possible for one to come up to them but this will not amount to the perfect keeping of the Law unless there be an abstaining from Heart-evils from evil thoughts and concupiscence within so Christ the Maker and Expounder of the Law opens it against the Pharisees Matth. 5. and unless also there be the doing of what is good from a right principle to a right end If the righteousness of the Law did lie only in external acts something might be said but when it reaches to internal acts who can say that there all is right O how great is the Laws strictness Deut. 5.32 Ye shall observe to do therefore as the Lord your God hath commanded you you shall not turn aside to the right hand or to the left And its demands are so severe that if you fail in any one point you are gone you fail in all Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them Jam. 2.10 For whosoever shall keep the whole Law and yet offend in one point he is guilty of all and if so he must be strangely arrogant and ignorant too that will pretend to come up in himself to the Laws righteousness If any could so do to him the reward would be reckoned not of grace but of debt Rom. 4.4 his justification would be by works whereas the Scripture excludes any from being justified that way Rom. 3.19 20. Gal. 2.16 his righteousness would be of the Law and so as to him Christ died in vain Gal 2.21 If the Laws righteousness was fulfillable in this sense why did the Apostle in the Verse foregoing speak of the Laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or weakness whence doth that proceed but from our weakness and utter inability perfectly to obey it If it be said as it is that Christ came in flesh for this very end to take off this weakness that we might be able fully to keep it in our own persons that we peremptorily deny he came that the righteousness of the Law should be fulfilled for us and in us imputatively but not personally Had he designed the latter 't is strange that we should not have one Instance in all the New Testament of
man he was bound to obey but he was not at all but by his own consent bound to be man and therefore his Obedience was free because his Incarnation was free and without any obligation †Mr. Baxt. Aphor. p. 58. A worthy person thus expresses it Even Christ's Obedience to the Moral Law was not his duty till he voluntarily undertook it it being therefore upon his consent and choice and not due before consent must needs be meritorious And though when he was once a Servant he was bound to do the work of a Servant yet when he voluntarily put himself in the state of a Servant and under the Law not for his own sake but for ours his work is never the less meritorious As 't is with a Surety he having engag'd with and for the debtor is thereby bound to pay the debt yet he payes it freely inasmuch as 't was his own free act to bring himself under such an obligation and so 't was here in what Christ did 3. 'T is further added * Burg. of Justif p. 2. pag. 409. That though Christ considered simply and absolutely as man might be obliged by the Law yet as our Surety and undertaking for us in a fide-jussorial manner so his obligation was wholly voluntary and free My Author goes on and opens himself thus Suppose Christ to be made a Man and thereby absolutely obliged to fulfil the Law for himself yet that he should enter into agreement with the Father to obey it as a Surety for such a term of years upon earth thereby to procure Salvation for a Sinner undone otherwise this was wholly gracious and voluntary and Christ was not obliged to it as Man Upon the whole thése three things being well weighed the Objection is sufficiently answered for suppose that Christ in such a sense was bound to keep the Law yet there were other respects peculiar to his Person and Obedience which made it so voluntary and for us as that it may truly be look'd upon as meritorious and imputable So much of the first Proposition 2. Proposition Christ being made under the Law fulfilled it 2. The Second is this Christ being thus made under the Law he fulfilled it Matth. 3.15 thus it becometh us to fulfil all righteousness Matth. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you till heaven and earth pass one iota or one tittle shall in no wise pass from the Law till all be fulfilled Rom. 10.4 Christ is the end of the Law for righteousness to every one that believeth the end of the Law viz. as the Law in him receiv'd its full and final accomplishment Two things as you have heard were contain'd in its righteousness the duty it commanded the penalty it threatned in both respects Christ fulfilled it For in his active Obedience he did the former and in his passive Obedience he underwent the latter The preceptive mandatory part of the Law he fulfilled actively both as he shun'd whatever evil that prohibited and also as he did whatever good that enjoyned he was originally and actually holy acted all along in exact and universal conformity to the Laws commands so he fulfill'd it actively Joh. 8.46 2 Cor. 5.21 1 Pet. 2.22 1 Pet. 1.19 Acts 3.14 Dan. 9.24 1 Joh. 2.2 Heb. 7.26 The penal and minatory part he fulfill'd passively by his bearing of its curse when he dy'd upon the Cross With respect to both Christ's Obedience was so full and perfect so adaequate to all the Laws demands that it could not but say I have enough I am fully satisfied I can ask no more And this fulfilling of the Law was the foundation upon which his Satisfaction and Merit was built without which he could neither have satisfied nor merited O saith God Son if thou wilt satisfie me there 's my holy and just Law satisfie it unless that be satised I cannot be satisfied by its violation I was offended by its fulfilling I must be appeas'd Well! Christ accepts of the terms Lo saith he I come in the volume of the book it is written of me I delight to do thy Will O my God yea thy Law is within my heart Psal 40.7 8. And what he undertook he made good he went so far that neither the righteous God nor the righteous Law could tax him with any defect If it had not been thus though he had obey'd never so much for us though his Obedience had been never so free and voluntary yet it would not have been either satisfactory or meritorious for all satisfaction and merit are founded upon the fulfilling of the Laws righteousness The gracious God is pleas'd to accept of an imperfect Obedience if sincere from us but the just God would have a perfect Obedience for us he can accept of a mite from us but from our Surety he would have the whole debt paid down Whether Christ's active fulfilling of the Law as considered in itself in its intrinsick worth and value could properly and formally merit of God as Some * Opera Christi absolute considerata meriti propriè dicti rationem habent non respectu promissionis alicujus sed insitâ suâ vi tanquam opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutè indebito Eadem autem benignâ promissione Dei niti quatenus meritum illud ad nos refertur omnio concedimus Essen Tri. Crucis p. 294. hold or whether it did merit respect being had to God's Ordination Covenant and Promise as †Equidem fateor si quis simpliciter per se Christum opponere vellet judicio Dei non fore merito locum quia non reperiretur in homine dignitas quae possit Deum promereri Calvin Instit l. 2. c. 17. sect 1. Vide Chamier tom 3. l. 9. c. 1. sect 7. Nec aliter Christi meritum accipimus quà m quòd legi plenissime satisfecit non solius obedientiae insitâ vi ac dignitate ad divini juris rigorem appensâ sed ad legem satisfactoriae sic meritus ex divinâ promissione fuit non absque eâ Meritum ad foedus non extra illud aestimatur non ad merum Dei jus quasi ullâ cujusquam actione in rationem debiti trahi posset Hoornb Socin conf p. 627. Others is a nicety that I have no mind to engage in that was the way wherein he merited which is the thing that I only design to speak unto 3. Proposition Christ's Obedience is imputed and made over to Believers 3. The third Proposition Christ having thus fulfilled the Law this his Obedience is made over and imputed to Believers For otherwise how doth the Apostle here say that the righteousness of the Law might be fulfilled in us This is that imputed righteousness which is so often spoken of in that one Chapter of Rom. 4 in reference to this Christ is said to be made righteousness to us 1
thereof He was the end of the Law for righteousness to them that believe c. made under the Law to redeem them that were under the Law that we might receive the adoption of Sons 2. They say that Christ's fitness for his Mediatory Office did result from his Person from the personal Vnion of the Divine and Humane Natures in him rather than from his active Obedience to the Law for else he could not have been look'd upon as one fit to be a Mediator till he had finished his whole Obedience to the Law whereas from the first instant of the personal Vnion he was fit for that Work and Office 'T was fit nay necessary that Christ the Mediator should conform to the Law but these are two different things what was fit for the Mediator to do and what must fit him to be the Mediator These Ends therefore respecting Christ himself being removed it follows that it was wholly for us that he fulfilled the Law whence then I infer that that must be imputed to us otherwise the end of it would not be attained for without the imputation of it we should neither be the persons designed in it nor profited by it To prevent mistakes and to give this Argument its full strength I would state it thus Whatever Christ did that we were obliged to do and which was to be our righteousness before God that certainly must be imputed to us I do not say that all which Christ did is strictly and properly imputed to us but whatever he did if we were bound to do it and if the doing of that was to be our righteousness that must be imputed or else we are in a sad case He was incarnate for us yet that is not formally imputed why because Sinners were not under any obligation to any such thing so I might instance in his working of Miracles Intercession c. But now if our Lord will be pleas'd to put himself under the Law and to fulfil the Law that must be made over to us because that was a thing which we our selves according to the capacity of Creatures were bound unto and this was to be our righteousness before God what is so circumstantiated must be imputed therefore this being taken in the Argument is good Several other Arguments are produc'd for the imputation of the active as well as of the passive Obedience As that both together make most for the * See Bodius in Eph. p. 796. glory of Christ and for the ease and †Neque conscientias pacaret aliqua justitiae portio sed perpetuò illas trepidare necesse esset nisi firmiter persuasae forent totam justitiam Legis sibi imputari Polan in Dan. p. 187. comfort of burdened Souls That 't is a mighty loss for Christians to lose Christ's active Obedience and why should it be the active only or the passive only if they may have both quidni utraque saith Pareus himself can we have too much of Christ is not all of him precious and do not we need all Surely the * Certè tutiùs ibit ille qui plus Christo ad majorem gloriam ascribit quod in eo quaerat quà m qui ei quicquam adimit Et qui totam Saivatoris Sponsoris nostri Obedientiam Legi divinae praestitam ampléctitur quam qui praecipuam ejus partem pro justitiâ coram Deo sibi imputari non credit Wegelin Disp de Obed. Christi safest way is to take-in as much of him as ever we warrantably may They who go this way also urge the Consent of the Reformed Churches the Suffrages of several famous Divines as concurring with them that their Opinion hath the advantage of being judg'd the more antient and Orthodox which that excellent person †Noram probe sententiam priorem antiquiorem Orthodoxam magis passim audire Sed re apud me accuratius perpensâ penitiusque perspectâ suo merito ea id audire visa est In Praefat. ad Tract de Justif p. 6. Mr. Bradshaw though he somewhat dissents about the thing doth ingeniously confess But these things I shall pass over if the foregoing Arguments will not convince and satisfie I shall hope for less from these So much for this third Opinion Fourth Opinion Christ's active Obedience imputed as a part of his Satisfaction 4. There is a Fourth Say some the * Bradshaw de Justif in Praefat p. 10. active as well as the passive Obedience of Christ is imputed yet not in the sense of the promoters of the former Opinion but only thus as †Thus Grotius de Sat. c. 6. p. 89. Bradshaw de Justif c. 18. sect 5 6. Mr. Baxters Aphor. p. 54. Great Propit p. 92 93. it was a part of Christ's Satisfaction for the violation of the Law as 't is so considered they say it is imputed but not in any other notion They say Christ's active obeying was satisfactory and meritorious as well as his passive than which nothing more certain And indeed the passive without the active had not been satisfactory or meritorious 't was Christ's ‖ Neque tamen excluditur reliqua pars obedientiae quâ defunctus est in vitâ c. Et sanè in ipsâ i. e. in morte Crucis for that he 's speaking of and doth immediately go before primum gradum occupat voluntaria subjectio quia ad justitiam nihil profuisset Sacrificium nisi sponte oblatum Calvin Instit l. 2. c. 16. sect 5. voluntary subjection to the Will of his Father which was an active thing even in his dying which put such an efficacy into his death Now his active Obedience being thus taken is they grant made over and reckoned to Believers * Gataker Animadv in Lucium p. 1. sect 1. p. 2. Bodius in Ephes p. 798. Others to the same purpose consider Christ's active Obedience two wayes either strictly as active as it lay in conformity to what the Law commanded or as there was humiliation and abasement attending that Obedience in the former respect they deny it to be imputed in the latter they say it is This middle and reconciliatory Opinion is somewhat new and modern and owned as yet but by very few but in those few for their worth and eminency there are very many I shall not set my self to argue or object any thing against it though something might be said upon that account I rejoyce with all my heart that we may have the active Obedience of Christ upon any terms or under any considerations I am so far from arguing against it that I keep it by me as a reserve that if there be not solid and satisfactory Answers to be given to the weighty Objections made against the imputation of Christ's active Obedience as commonly asserted which is to be try'd by and by I may fall in and close with it No more at present therefore about the First Question Of the Second Question How the imputation of
These in short are the Arguments which incline yea command me to believe the high and strict imputation of Christ's active Obedience or fulfilling the Law But I have as yet done but half of my work the Objections which are made against what hath been asserted must be answered It hath been affirm'd that Christ's active as well as passive Obedience is imputed to Believers now that is objected against It hath been affirm'd also that the imputation of Christ's obedience is to be taken as hath been stated that too is objected against both therefore must be defended The Objectors do not all concur in their Opinions about these two Heads yet in their main Objections about them in a great measure they do wherefore I shall take them as they lie before me promiscuously and in common and so endeavour to answer them Obj. First 't is objected 1. Object that in the Scripture remission of sin justification reconciliation with God eternal life are wholly and solely ascribed to Christ's passive Obedience to his death on the Cross under which yet is included the whole humiliation and abasement of Christ The particular Scriptures cited for the proof of this have been already set down Answ They who are for the active Obedience as a part of Christ's humiliation Answ and as such do hold the imputation of it making it and the passive to be but one and the same Obedience only diversified in its acts all of which do yet meet and concur in his humiliation these I say are not at all concerned in this Argument And they who take them as distinct parts of his Obedience and as such hold the imputation of them are very little pinched by it for the answer is easie and obvious these great effects are attributed to Christ's death and blood not exclusively and solely as to justle out the influence of his holy life and active obedience but eminently only In his dying there was the highest piece the consummation of all his Obedience therefore the main stress is laid upon that the chiefest part being by an usual Synecdoche put for the whole but yet the obedience of his life is to be taken in in conjunction with the obedience of his death and so the Sinners happiness is compleated 'T is not only here said that God for sin condemned sin which refers to Christ's death but also that the righteousness of the Law might be fulfilled in us which refers to his life as we reade of our being justified by his blood and the like so we reade of his being made under the Law to redeem them who were under the Law that we might receive the adoption of Sons and of his being the end of the Law for righteousness to every one that believeth Obj. If Christ's active Obedience be imputed 2. Object and in such a manner too so that in his obeying and fulfilling the Law Believers did obey and fulfil it thence it will follow that his passive Obedience his Death it-self was in vain and needless for this being so the Saints must be perfectly righteous as having done what the Law required and so there would be no need of Christ's Suffering or Satisfaction for that supposes guilt and the non-performance of the Law Answ This Objection is very considerable yet I conceive the Consequence is not so pressing Answ the reason is because though upon the imputation of Christ's active Obedience one part of the Law is satisfied yet there being another part of the Law to be satisfied also for that his passive obedience was necessary Suppose that Believers upon the former might be look'd upon as now fulfilling the Laws commands yet guilt being before contracted the penalty of death thereupon iucurred that the one might be expiated by the undergoing of the other it was necessary that Christ should die and suffer The Law requiring both of these in both it must be satisfied insomuch saith * Mr. Burg. of Justif 2. part pag. 411. one that if we could have had a perfect righteousness conformable to the Law de novo and not have satisfied the punishment our debt would not have been discharged we had still been in our sins The twofold Obedience or double righteousness of Christ do not destroy or undermine each the other 't was necessary that he should obey actively for the doing of what the Law enjoyned 't was necessary also that he should obey passively for the suffering of what the Law threatned for both of these were necessary to reach the Laws righteousness and so to lay the foundation of a compleat righteousness for the Creature in order to which therefore both must be imputed to him I know what is objected against this but all cannot be spoke unto at once For the better answering of the Objection in hand 't is said by some that the imputation of Christ's passive Obedience must be supposed to antecede in order of nature though not of time the imputation of his active for in the justifying of Believers God dealing with them as Sinners we must suppose him first to take off guilt and punishment due for what was past before he makes over a positive righteousness to them for the time to come If this be so we shall easily get off from what is objected wherein Dissenters go upon this that a person being judg'd righteous upon his imputative active fulfilling the Law to him no further or subsequent imputation is necessary We say so too but then we suppose an antecedent imputation of that Obedience which was proper to free from guilt and wrath viz. Christ's passive Obedience So that the matter comes to this though Christ's active Obedience being imputed a child of God is righteous and a fulfiller of the Law and so nothing further is necessary for him yet it doth not hence follow that Christ's passive Obedience was in vain or needless because in the methods of divine grace that is first imputed for freedom from guilt and Hell before the active is imputed in order to righteousness and Heaven Very large discourses there are abroad in the world about these things I only design to set down in short what is satisfactory to my self but how far it may be so to others that I must leave with God Obj. Christ's passive Obedience was sufficient 3. Object for thereby the justice of God was fully satisfied the Sinners guilt fully expiated ful payment made of all that he owed c. what need therefore is there of any imputation of his active obedience to be superadded to the imputation of the former Answ If the passive Obedience be taken in conjunction with the active Answ we grant the sufficiency of it to all intents and purposes but if it be taken disjunctly from the active then we grant its sufficiency for such and such ends or effects but not for all For the removal of guilt the satisfying of the penal part of the Law the freeing from Hell and death
to be Sinners so the best must cry out Vnclean unclean or as they are in Christ they being justified through the imputation of his righteousness and accepted in him as their Head and Surety and so who will deny them to be righteous He fulfilled the Law for them which obedience of his being reckoned to them in God's account and imputatively they may be said to be without sin there 's no ANTINOMISME in this if it be rightly understood yet as they are in themselves and as to what is inherent and done by them there is God knows too much of sin in them 'T is no absurdity for the same Subject under diverse considerations to be look'd upon as sinles◠and yet as sinful * Cant. 1.5 I am black but comely O what a pure spotless righteous person is the Believer in respect of imputation and yet what an impure defiled sinful person is he in respect of inhering corruption As to the other part of the Objection I deny the Consequence may we not be righteous but upon this we must be as righteous as Christ himself was as the former I would be loth to deny so the latter I would be as loth to affirm It doth not follow if Christ's obedience and righteousness be imputed to us that therefore we must be as righteous as he was because it is made over to us not in the fulness and infiniteness of it but * Per justitiam Christi nobis imputatam non possumus dici absolutà sive omni modo justi c. sed eatenus nos justos factos aestimat Deus quatenus Legis Divinae transgressores extiterimus Ut in tantum ex illâ Christi justitiâ justi facti dicamur in quantum ex inobedientiâ nostrâ injusti constituti simus Bradsh de Justif c. 24. sect 27. only so far as our case and necessity doth require or not absolutely in the utmost extent and degree of it but in tantum quod hoc that we may be look'd upon as fulfillers of the Law and as partakers of that righteousness which we need and are capable of And pray wherein doth the imputation of Christ's passive obedience come short as to what is here charged upon the imputation of his active will not the Argument lie as much against that as against this For upon that 't is said the Law was fully satisfied and received from Christ in our stead its full accomplishment upon that we are look'd upon as having committed no evil and omitted no good that Christ's infinite merit and Satisfaction is ours c. wherefore may it not with equal strength be infer'd from the imputation of this that we are not Sinners and that we are righteous as Christ was as it may from the imputation of the other Obj. This makes Christ to have done that very thing for matter which we our selves should 10. Object that he paid that very debt of Obedience in kind and not in value only which the Law required and which we should have paid which if so and that that be reckoned to us we are then justified by Works and our righteousness is Legal rather than Evangelical Answ Answ I have had occasion in what went before to speak a little of the idem and tantundem as they refer to Christ's Sufferings in answer to that Question Whether he suffered the self-same penalty which the Law threatned and the Sinner himself should have endured or whether he suffered only that which was equivalent thereunto In the deciding of which I closed with the common determination that Christ's Sufferings for kind and substance were the same which the Law threatned but as to some certain Circumstances and Accidents they were but equivalent The same resolution I shall give concerning the idem and tantundem with respect to his active obedience as to the substantial duties required by the Moral Law to them in kind he submitted and to that very obedience which we were obliged unto so it was the idem But then there were some Circumstances arising from some special Considerations about his person which in other things made a difference with respect to which it was but the tantundem What all were bound to do in the great and indispensable duties of the Law as Holiness Love to God c. that Christ did but what some only are bound to do upon certain special obligations lying upon them as they stand in such and such relations as Magistrates Husbands c. that was not done by Christ in specie he not standing in those relations In the substantial duties of the Law and in those acts of obedience which were in general necessary Christ did just that which we should have done understand me that I speak of Legal not of Evangelical Obedience for though Christ did that for us which the Law demanded yet he did not do that for us which the Gospel demands but as to some particular duties of the Law proper to such persons in such circumstances those he not being under those circumstances did not do and yet there is no defect in his Obedience the want of this particular being supply'd and made up by his general Obedience The Text saith that the righteousness of the Law might be fulfilled in us now why may we not content our selves with this that Christ fulfilled the Laws righteousness without running of our selves upon perplexing debates about the idem and the tantundem The case in brief stands thus the Law must be obey'd in our selves we neither did nor could obey it our Surety therefore must do it for us he doing it for us his Obedience must be imputed to us this imputation must be of that very obedience which we were bound unto otherwise this not something else in the lieu of it being demanded by the Law we are yet debtors to the Law therefore it follows that Christ did the idem which we should have done For as he delivered us from the curse of the Law by bearing that very curse in his own person which we should have bore so he fulfilled the righteousness of the Law for us by comforming to that very righteousness in his own person which we should have come up to As to our justification by Works which is pleaded against this imputation to that I shall speak immediately in the Vse And thus I have with no small grief and trouble the Lord knows to see in this point differences amongst persons so godly so learned and as to my self that I should so unavoidably be concern'd in these unhappy Controversies gone over and answered the most material Objections that I have met with against the imputation of Christ's active Obedience I would not be so fond or weak as to hope that what I have said should have any influence upon those learned and judicious persons from whom I differ so as to alter their opinion they knew it all before and had it from others with great advantage and yet
* Isa 45.24 In the Lord we have righteousness When you had none of your own God provided another and a better for you Assignata est ei aliena justitia qui caruit suâ Bernard Epist 190. ad Innoc. Christ was * Delicta nostra sua delicta fecit ut justitiam suam nostram justitiam faceret August willing to be made sin that you might be made the righteousness of God in him You may with holy confidence say Law thou demandest much of me and that very justly and I cannot my self answer thee in these demands but there 's my Saviour my Surety he hath paid the full debt for me he hath in my room and place done and suffered all that thou canst require to his satisfaction I appeal a good appeal the Lord give you more and more of the comfort of it That which often causes a gracious Soul to be troubled is the consideration not only of the Laws penalty but also of the Laws purity Oh 't is a righteous Law and it calls for an exact doing righteousness in the Creature what will become of me who cannot answer it herein Now under this trouble the belief of the imputation of Christ's active obedience may be of great use And this is one reason why I would be the more loth to part with the imputation of that obedience because under troubles of Conscience it is so proper so necessary so soveraign a Cordial for many fainting Christians To shut up all Believers Christ's whole Obedience active and passive is yours what would you have more what can Sin or Satan or Conscience or the Law it self now object against you be humble and mourn in the sense of the imperfection of your own inherent righteousness yet withal rejoyce and glory in the fulness perfection everlastingness of that righteousness which is imputed to you 'T is a terrible word to Sinners the righteousness of the Law must be fulfilled on them 't is a comfortable word to the Saints the righteousness of the Law is fulfilled in them ROM 8.4 Who walk not after the Flesh but after the Spirit CHAP. XV. Spiritual Walkers the Subjects of the foregoing Priviledge The Sixth Head in the Words viz. the Description of the persons to whom the priviledge belongs Some short Animadversions upon the Words The main Doctrine raised from them but not handled A brief Survey of these Four Verses and recapitulation of the principal matter in them The Conclusion of this Volume IN the opening of the matter which the Apostle is upon in this and in the preceding Verse I have taken notice of 1. The act it-self viz. the sending of Christ 2. The person whose act this was God sent c. 3. The person who was sent as he stands in a very near relation to God God sent his own Son c. 4. The way or manner in which this Son was sent in the likeness of sinful flesh 5. The great Ends of God in all this or the great Effects produced thereby namely the condemning of Sin c. and the fulfilling of the Laws righteousness in and for Believers These several Heads have all more or less been opened 6. The Apostle having appropriated the last End or Effect the fulfilling of the Laws righteousness to such a sort of persons that the righteousness of the Law might be fulfilled in us he goes on to describe those persons by their qualification and course they are such who walk not after the flesh but after the Spirit This Description or Character we had before with respect to Vnion with Christ or exemption from condemnation there is no condemnation to them which are in Christ Jesus who walk not after the flesh but after the Spirit Here 't is repeated with respect to Christs fulfilling of the Law and the imputation of that his Obedience who are the persons who have a share also in this and who shall be the better for it why such who walk not after the flesh but after the Spirit As the mystical Vnion and freedom from condemnation so the imputation of Christ's righteousness is attended in every Subject that is a real partaker thereof with a spiritual and holy conversation These are different priviledges but for the evidence of them the Apostle makes use of the same character or description Who walk not after the flesh c. The words are not descriptive of the nature of the thing spoken of before as if the righteousness of the Law was fulfilled in Believers in their not walking after the flesh c. as * Pererius Disp 3. in c. 8. ad Rom. Some would have it but they are descriptive of the persons for whom and in whom that thing was done There 's a vast difference betwixt these two †Apostolus non affirmat justificationem Legis à nobis impleri sed in nobis nec quia incedimus secundum Spiritum ut haec causa sit sed ut hoc testimonio judicio intelligamus legis justificationem in nobis impleri qui secundum Spiritum incedimus Whittak contra Duraâ—m de Patad l. 8. fol. 203. our holiness is not the fulfilling of the Law but whoever is an holy man Christ's fulfilling of the Law is imputed to him and so he doth fulfil it In the bringing in of this description three things might be designed by the Apostle 1. To assert the happiness of all who live the spiritual life in them by Christ the righteousness of the Law is fulfilled * Ideo Apostolus admodum apposite c. Vide Bezam in loc Christus est illis justitia qui juxta Spiritum non juxta carnem ambulant Christus enim iis duntaxat justitia Legis satisfactio est qui crucifixo jam vetere homine Spiritui obtemperant h. e. solis fidelibus Zwingl 2. To stave off all others from laying claim to this grace none but holy livers can warrantably apply Christ's satisfying of the Law to themselves 3. To obviate all * Quia suam justitiam nullis communicat Christus nisi quos Spiritus sui vinculo sibi conjungit additur iterum regeneratio ne putetur Christus esse peccati minister sicuti proclive est multis ad carnis lasciviam rapere quicquid de paternâ Dei indulgentiâ traditur Calvin abuses of this precious Truth all mis-interpretations of it as also all †Vide Chrysost Oecum in loc security and carelesness in them who have an interest in the priviledge Hath Christ fulfilled the Law for us some from hence might be apt to infer then we may live as we list there 's nothing now for us to do no not so saith the Apostle for though Christ hath fully satisfied the Law yet all for whom he hath done this do and must walk not after the flesh but after the Spirit Who walk not c. Faith being the proper and immediate condition of the imputation of Christ's righteousness or obedience to the Law why doth
Page 214 c. One Direction given in order to it Page 217 What is incumbent upon those who are made free from the Law of Sin Page 217 c. Comfort to such Page 225 c. Of the Law as weakned by the Flesh Of what Law doth the Apostle speak Page 259 How 't is said to be weak Page 263 Wherein 't is weak Page 260 266 267 Grounds or Demonstrations of its weakness Page 268 Yet the Law is holy and good and 〈◊〉 disparag'd by this Page 272 c. Nor to be cast off as useless Page 274 Nor is it altogether weak in other respects Page 275 There 's no looking for Justification or Righteousness by the Law Page 276 c. Of the Law as Christ fulfilled the righteousness thereof Page 567 Which is to be understood of the Moral Law ibid. Of the Righteousness of that Law Page 569 In what respects Christ is said to fulfil it Page 570 584. How the Laws Righteousness is fulfilled in Believers Four Opinions about it Page 572 c. Christ was made under the Law opened in Five things Page 579 Whether the Law requir'd both Suffering and Doing too Page 600 Of the Honour that God had for his Law Page 611 All to get an interest in Christ's fulfilling the Law Page 612 Believers themselves to go as for as ever they can in the fulfilling of the Law Page 613 The admirable Love of Christ in being willing to be made under the Law Page 616. The Comfort that resâ—â—ts from thence to Believers ibid. Christ hath fulfilled the Moral Law but we our selves must fulfil the Evangelical Law Page 615 Saints being made free from the Law of Sin must stand fast in their Liberty Page 219 And walk suitably to it Page 225 Also be very thankful for it ibid. Christ to be loved greatly for his readiness to come when he was sent Page 306 The Love of the Father in sending Christ Page 366 Of Lust or Lusts the most natural act of the Flesh Page 101 c. Lusts distinguished Page 102 121 M. Of Christ's Manhood Page 375 He was a real Man Page 377 Had a Soul and Body as we have Page 383 Yea he submited to all our sinless Infirmities Page 385 The excellency of Christ's Manhood Page 419 Marks and Signs grounded upon Sanctification not to be neglected under the Gospel Page 115 Our Sin the Meritorious Cause of all Christ's Sufferings Page 467 Whether there be a Medium betwixt not guilty and righteous Page 601 Of Christ's Mission V. Sending The Misery of all out of Christ Page 25 The Moral Law as given to Israel not only a Covenant of Works Page 260 N. The two Natures in Christ united but not confounded nor converted Page 403 Negative Promises carry a great Emphasis Page 16 Negatives in Religion not sufficient Page 94 O. Of Christ's Obedience Active and Passive Page 570 His Obedience imputed to us Page 576 He being bound to obey how doth his Obedience become imputable to us or meritorious for us That cleared up in Three things Page 582 Whether his Active as well as his Passive Obedience is imputed Four Opinions about it Page 585 c. Arguments to prove its imputation Page 588 c. Whether it be imputed as done in our stead Aff. Page 595 Arguments to prove it Page 596 c. Ten Objections against both answered Page 598 c. Though Christ obey'd yet we also are bound to obey Page 606 The Opposition which Sin makes to what is good Page 178. P. Against PAPISTS it is proved That in all in this life there is that which deserves Condemnation Page 8 That inherent Righteousness is not the proper Cause of Justification Page 145 That their granting of Christ's being come in the Flesh doth not acquit their Supream Head from being Antichrist Page 421 That no man in this Life doth or can personally and perfectly fulfil the Law Page 572 That their Calumnies against Protestants as if they were against Inherent Righteousness and Good Works are false and groundless Page 116 That their Humane Satisfactions are vain and groundless Page 523 That the Lords Supper is not a Sacrifice but a commemoration only of Christ's Sacrifice Page 528 c. Pardon of Sin plenary Page 14 Persevenrance inferr'd from Vnion with Christ Page 83 Of the different Principles by which men are acted Page 105 The Spirit the Principle in the Regenerate Page 107 Sin the Principle which acts the Vnregenerate Page 175 176 All the Promises seal'd by Christ's taking Flesh Page 443 When Propensions to sin are entire it is the Law of Sin Page 180 Protestants Vindicated Page 116 The people of God are lyable to Punishment for sin Page 7 But not under the notion of Satisfaction or in a vindictive way Page 524 R. Christ's fitness to be a Redeemer Opened in some Particulars Page 299 c. The Work of Redemption a great Work Page 352 All Believers have an equal share in Remission Page 15 Remission of Sin not the fulfilling of the Law Page 577 Of the Necessity and Efficacy of Renewing Grace Page 200 Also of the necessity and mighty power of Restraining Grace Page 197 Resurrection sure from our Vnion with Christ Page 82 Also from Christ's Incarnation Page 446 The Laws Righteousness Page 569 S. Christ a real proper Sacrifice for sin proved Page 471 All the old Sacrifices Types of Christ the great Sacrifice Page 472 They receiv'd all their virtue from him Page 473 They all began and ended with him Page 478 Six Things in the Levitical Sacrifices all which are answerably to be found in Christ Page 476 Christ a propitiatory and expiatory Sacrifice Page 478 Four Heads much enlarg'd upon to prove Christ to be such a Sacrifice Page 481 Of Atonement and Expiation and the true notion thereof by his Sacrifice according to what was done by the Jewish Sacrifices Page 494 c. to 502 c. Christ was a Sacrifice when he dy'd upon the Cross That proved Page 504 c. Of the Nature and Extent of the Expiation of Sin by Christ's Sacrifice Page 508 c. The excellency of Christ's Priesthood and Sacrifice Page 539 Duties incumbent upon us in reference to this Page 544 c. The Comforts which flow from it to Believers Page 560 c. Whether the old Sacrifices were meerly typical Page 474 The Division and Distinction of the Jewish Sacrifices Page 479 Whether they did expiate all sin opened Page 511 Of the Gentile Sacrifices and their notions in them Page 502 c. Evangelical Sacrifices now to be offered up by Christians Page 558 Salvation under the Law and Condemnation under the Gospel Page 14 The truth of Christ's Satisfaction proved Page 515 The Vanity of Humane Satisfactions Page 523 c. Of the Sending of Christ Page 282 c. When the case of Sinners as to the Law was desperate Christ was sent Page 282 God the Father sent him Page 283 Christ came not till sent Page 288
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
place our whole confidence in Christ's meritorious death for if we rely partly upon that and partly upon something else we spoyl all Gospel-Conditions to be per formed on the Sinners part notwithstanding Christ's Sacrifice 5. Fifthly you must so confide and relie upon Christ's one most perfect and all-sufficient Sacrifice as yet withal to be careful that you on your part do perform those Gospel-conditions which God enjoyns and requires of you in order to remission justification glorification this word of advice is so necessary that 't is by no means to be passed over Christians 't is a thing of very high importance for you rightly to understand your selves in this matter therefore take it thus All your trust and relyance is solely to be bottomed upon the Death and Sacrifice of the Lord Jesus but yet you canâ—ot regularly and warrantably act this trust and relyance upon this â—nly ground or foundation unless in your own persons you perform those conditions which God prescribes in his Word The whole business of merit and satisfaction lies upon Christ that is wholly out of your hands and only in his but as to believing and repenting the two grand Gospel-conditions they lie upon your selves I speak with respect to the act not to the power and must be done by your selves yea and the doing of these is as necessary on your part under the notion of Conditions as suffering and dying was on Christ's part under the notion of merit And 't is most certain that the latter without the former will not profit you because Christ never design'd to impute or make over his merit to any further than as they should make good these Conditions of Faith and Repentance We have here two dangerous rocks before us and it must be our care and skill to shun both of them the one is the setting of inherent grace or duty too high as when we make it to share with Christ in merit and trust the other is the setting of inherent grace or duty too low as when upon the pretence of Christ's alone merit and full satisfaction we quite throw it off and are altogether careless about it as supposing it now to be a thing wholly unnecessary Now we are exceedingly prone to dash upon the one or the other of these rocks either we run our selves upon POPERY in the former or upon ANTINOMISM and LIBERTINISM in the latter O what need have all to beg the guidance of the unerring Spirit that thereby they may eavenly steere betwixt both and avoid each extreams which they shall most happily do if Christ and his Sacrifice be only eyed by them in the way of relyance and yet Holiness Obedience Faith Repentance have also that respect which is due to them as means and conditions Much hath been said concerning the perfection and sufficiency of Christ's Sacrifice that he hath thereby put away all sin fully expiated its guilt perfected for ever them that are sanctified c. shall any now from hence infer that all is done by Christ that the Creature hath nothing to do but only to receive the benefits prepared and purchased God forbid True Christ's Sacrifice was perfect in suo genere but not in omni genere 't was perfect as to what was meritorious and satisfactory so as to exclude all other Sacrifices and supplements whatsoever upon that account but not so as to exclude all Conditions which God will have the Creature to perform which though they can add nothing to the perfecting of the believers great Sacrifice yet they do prepare and fit Sinners for the participation of the benefits merited thereby To instance in all these Conditions or to enlarge upon any one of them would be a long work briefly therefore as ever you desire to be the better for a dying Saviour to share in the great and blessed effects of his Sacrifice look to it that you repent and believe O if you be found at last in the number of the impenitent and unbelieving all that Christ hath done or suffered will be a very nothing to you notwithstanding all that you will eternally perish Here is indeed an expiatory Sacrifice I but yet as to you no repentance no expiation here is Sin condemned by Christ's oblation of himself I but yet if the Sinner doth not penitentially condemn â—n in himself and himself for sin for all this hee 'l be judicially condemned at the great day The Scripture every where makes repentance the way to and condition of remission of sin Acts 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgiveness of sins with very many other places to this purpose The Apostle having said 1 Joh. 1.7 The blood of Jesus Christ his Son cleanseth us from all sin presently subjoyns Vers 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness great is the efficacy of Christ's blood but 't is upon condition of the Sinners Repentance if we confess our sins c. At the JEWISH anniversary Expiation all the sins of the people were by the Sacrifices done away yet God would have them then to afflict their Souls Levit. 16.29 and the High Priest was in their stead to confess their iniquities and all their transgressions in all their sins Vers 21. we under the Gospel have our great expiation by the death of Christ but this also must be attended with penitential abasement and humilation So likewise as to Faith this too is a grace or condition indispensably necessary to the partaking of the benefits of Christ's propitiatory Sacrifice Therefore the Apostle speaking of propitiation brings in our Faith as well as Christ's blood it having an instrumental as well as that a meritorious influence thereupon Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood c. To the blessings of the new Covenant as the blood of Christ was necessary that thereby there might be * Grotius de Sat. p. 141. impetration so Faith also is necessary that thereby there may be application Our Lord's Sacrifice is every way sufficient for atonement yet he that believeth not the wrath of God abideth on him Joh. 3.36 so also 't is sufficient for expiation yet 't is only whosoever believeth on him shall receive remission of sins Acts 10.43 Under the Law the blood of the Sacrifice was to be so and so * Exod. 12.22 Heb. 9.19 sprinkled with a bunch of hyssope to which custom David alludes Psal 51.7 Purge me with hyssop and I shall be clean now answerably to this Paul speaks of the blood of sprinkling Heb. 12.24 't was not enough for Christ only to shed his blood but that must be sprinkled upon the Sinner how why by Faith which under
the Gospel answers to the hyssop under the Law Well! after our Saviours being an offering for sin as we have nothing further to do but only through Grace enabling of us * Vid. Cameron Misc p. 529. to perform these Evangelical conditions so nothing less than that will serve our turn for a share and interest in the great effects and fruits thereof Frequent application to be made to this Sacrifice 6. Sixthly you are not to rest in some one single application of your selves or in the first application of your selves at your first believing to this great Sacrifice for expiation and remission but you are to repeat and renew it daily For though 't is true all the guilt of believers is removed thereby yet that is done in this method 't is removed as 't is contracted and as the benefit of it is accordingly drawn forth by the fresh applications of it O do not rest in what you did at your first Conversion but be you every day applying your selves to a sacrific'd Christ new guilt must have new pardons and daily sins call for daily expiations 'T is observable that Christ is set forth not only by the yearly expiatory Sacrifices or by those that were but seldom offered but also by the daily Sacrifices Joh. 1.29 Behold the Lamb of God c. We should not lie down in our beds at night before we have applyed our selves to a dying Christ for the cleansing of our persons from the guilt of the sins of the day past Yea we should never go to God in duty but we should revive upon our thoughts and make use of this Sacrifice Under the Law the blood was to be sprinkled even upon the Mercy-seat Levit. 16.14 God sits upon a Throne of Mercy but even that requires the blood of Christ no mercy from him no acceptance with him can be expected but upon the intervention of this Sacrifice God and Christ to be admired and adored upon this 7. Seventhly Upon this Sacrifice and what followed thereupon God and Christ are highly to be admired and adored by you This holy admiration hath been already again again press'd upon you under the foregoing gracious acts mention'd in the Text but surely that which is now before us doth as much deserve and call for it as they or any other whatsoever Is God to be admired because he sent his own Son because he sent this Son in flesh yea in the likeness of sinful flesh and is he not to be admired also for his making of him to be a Sacrifice for sin and for the condemning of sin in his flesh doubtless he is What Christ a Sacrifice a Sacrifice for such as we such great things brought about thereby O what matter is here to draw out admiration what so great so wonderful as this how much are the highest thoughts the most raised affections below the greatness of this mystery It hath my Brethren been largely set before you now I would ask How are your hearts affected with it 't is very sad if we can hear of such stupendious mercy and yet be but little wrought upon under the hearing of it Pray fancy to your selves what the Angels thought of this what frame they were in when they saw the Son of God hanging and dying upon the Cross as an expiatory Sacrifice Oh you may well suppose that it fill'd them with astonishment they were even amaz'd at this strange and wonderful spectacle never such wondring in Heaven as when the Lord Jesus was thus suffering on earth now shall that be little to you which was so great to them shall they thus admire and will you who were most concern'd in the thing and the greatest gainers by it be stupid and unaffected In Christ's being a Sacrifice God on his part hath display'd and advanc'd all his Attributes yea they by this have received their utmost advancement infinite Wisdom Justice Holiness Mercy could go no higher than a Christ crucifi'd and on your part by this your work is done your happiness being every way secur'd and your misery fully prevented by this you are reconcil'd to God and God to you condemning-sin is condemn'd it-self all its guilt expiated the righteousness of the Law fulfill'd c. by a strange and unthought-of method God hath fetch'd the greatest good out of the greatest evil by Christ's dying you live all which being considered is there not sufficient ground why you and all should admire and adore God And amongst other things pray in special admire his love his transcendent superlative matchless love what manner of love was this that God should give his Son to be a sacrifice for you 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins Rom. 5.8 But God commendeth his love towards us in that while we were yet sinners Christ died for us Had not Christ been a person infinitely dear to God the thing had not been so much but that he should devote him to be sacrific'd whom he so dearly lov'd there 's the incomprehensibleness of his love 'T is reported of the PHOENICIANS that in their Sacrifices they did not use to Sacrifice an enemy or a stranger but * Porphyr do Abstin l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some one that they had a special love for this I 'm sure was done by God in his giving of the Son of his love to be a Sacrifice for us therefore what admiration can be high enough for him When * Gen. 22.10 c. Abrahaham had the knife in his hand and was just going to offer his Son Isaac God stop'd his hand and provided a cheaper Sacrifice for him this was more than what he did for his own Son him he would have to be offered up and would admit of no other Sacrifice and when the hand of Justice was lifted up ready to destroy us then God to secure us interpos'd and found out a Sacrifice of propitiation not a Ram but his only begotten Son O the heights bredths lengths depths of his love And must not Christ be admired also surely yes was not his love too admirable as well as the Fathers Oh well might the Apostle say Gal. 2.20 Who loved me and gave himself for me Eph. 5.2 And walk in love as Christ also hath loved us and hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Vers 25. as Christ also loved the Church and gave himself for it Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood this was loving indeed When the * Joh. 11.36 JEWS saw Jesus weeping over LAZARVS they said Behold how he loved him but alas what was Christs weeping over him to his dying for us what was the shedding of a few tears to the shedding of his blood how may we come with a more emphatical Behold behold how he