The Triumph of a True Christian Described

IN this eight Chapter the Apostle falls again on the doctrine of justification and sanctification. He concludes his doctrine touching the justification of true believers through Christ. And concerning their sanctification, setting it forth to their comfort, laboring to strengthen and to arm them with comfort against temptations and trials, that is the sum and substance of this whole Chapter: The parts of it are threee.

The first is, a sweet and excellent comfort to all true believers, delivered partly by way of instruction, partly by way [ 1] of exhortation against the relics and remainders of sin and corruption, still cleaving to them, and still abiding in them; from the first verse to the middle of the seventeenth verse.

The second is a comfortable exhortation, directed to the [ 2] godly, patiently to suffer affliction, urged and pressed by diverse reasons, from the middle of the seventeenth verse to the one and thirtieth verse.

The third is, a declaration of the immutable state and condition [ 3] of God's elect, called and justified, and of their certainty of salvation, from the one and thirtieth verse to the end of the Chapter.

Now the first part of the Chapter contains matter of comfort to true believers, against the relics of sin still abiding in them. Therein the Apostle first deals by way of instruction, from the first verse to the twelfth: then by way of exhortation, in the verses following to the seventeenth verse, the middle of it.

Touching instruction, first he propounds and lays down this ground of comfort, that there is no condemnation to the godly: though sin still dwell and abide in them in part, yet there is no condemnation to them. And then he limits that comfort by describing the persons to whom it belongs, that they be such as be in Christ, and such as walk not after the flesh, but after the spirit.

In the first verse then he further amplifies those two particulars. I will refer the laying forth of his amplification till we come to the handling of the verses following.

The first verse (Now then there is no condemnation to them that are in Christ Jesus, which walk not after the flesh but after the spirit,) hath this respect to foregoing matter.

The Apostle having handled the doctrine of justification, and thereunto subjoined the doctrine of sanctification, and on occasion of that falling on the spiritual combat, giving instance of it in himself, and having in the Chapter before cried out: O wretched man that I am who shall deliver me from the body of this death? and again raised up his heart with comfort in and through Christ Jesus, [ 25] I thank God through Jesus Christ our Lord: thereupon in this verse he infers this general.

That as many as are in Christ Jesus, they are free from condemnation.

In this verse considered by it self, we have these things offered.

[ 1] First a general conclusion, wherein the Apostle affirms a freedom from condemnation, making known to whom it belongs, namely to those that are in Christ Jesus: There is no condemnation to them that are in Christ Jesus.

[ 2] Secondly, an infallible mark, by which such persons may be known, the Apostle pointing them out by their special qualification, that they are such as walk after the Spirit, amplifying that by denial of the contrary, that they walk not after the flesh: Which walk not after the flesh, but after the spirit. These are the general things laid before us in this verse. (Now then) these words are to be understood, as having respect to that which the Apostle had formerly delivered; God's elect are justified freely by God's grace, and by faith in Jesus Christ: and that himself, howsoever he felt sin still abiding in him, yet he was able to bless God for deliverance from it through Jesus Christ. Hereupon he thus concludes: Now then there is no condemnation; the word (condemnation) here signifies not as Bellarmine expounds it, the contagion of sin that comes by concupiscence of the flesh: that were to make the Apostle to speak absurdly, but it imports two things: the guiltiness of sin, and the punishment due to sin; a binding over or standing subject to the punishment and execution of God's sentence of death on sinners; namely, the damnatorie sentence or curse of the Law, all plagues and judgments in this world, and everlasting perdition in the world to come. Thus we find the word used, Rom. 5.16.18. And in that the Apostle saith (no condemnation) he means that there is a freedom both from the guilt of sin, and from the punishment of sin, To them that are in Christ Jesus, and that by the satisfactory death of Christ, he being made sin for them, 2. Cor. 5.21. and having borne their sins in his body, 1. Pet. 2.24. (To them that are in Christ Jesus,) that is, to them that are one with Christ, being built and joined to him as members to the head, or as branches to the vine, by the bond of his spirit, and by faith: for these similitudes the holy Ghost useth to set forth the near union and conjunction of Christ and true believers, Eph. 4.15.16. Christ is the head by whom all the body being coupled, &c. John. 15.5. I am the vine, ye are the branches, (Which walk not) the word (walk) in the Scripture usually signifieth to hold on a course of life, or to live as Gen. 5.22, Enoch walked with God, that is, lived as in the sight of God, Gen. 17.1. Walk before me, and be thou upright. (After the flesh.) By flesh we are to understand the corruption of nature, and by Spirit, the grace of regeneration and sanctification: and to walk after the flesh is to live according to the motion and guidance of the corruption of nature, and to walk after the Spirit, is to live according to the motion and guidance of the Spirit of grace and sanctification. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said; Now then since it is so as I have shown before, that God's elect are justified freely by God's grace and faith in Jesus Christ, though I feel sin still abiding in me, yet I being able to bless God for deliverance through Jesus Christ, it followeth that all such as are one with Christ, and are knit and joined to Christ as members to the head, and as branches to the vine, by the bond of the Spirit and by faith, though they have sin still abiding in them, yet they are freed by the satisfactory death of Christ from the guiltiness of sin, and from the punishment due to them for sin, even from the curse of the Law, from all plagues and judgments in this world, and from everlasting perdition in the world to come: they shall not come into condemnation, and they are such as live not according to the motion and guidance of the corruption of nature, but according to the motion and guidance of the Spirit of grace and sanctification.

[Obseruatiō.] First here observe we, how the Apostle propounds this ground of comfort touching freedom from condemnation: he doth not here instance in himself and say, there is no condemnation to me, I being in Christ Jesus; but he puts it down in the general, to them whosoever they be that are in Christ Jesus. In the Chapter before speaking of the power and force of sin remaining in the regenerate, he gave instance in himself, but now coming to set forth the privilege [Doct. 1] of those that are in Christ, he makes it not his own particular case, but he sets down a general conclusion, that there is no condemnation, not only to him, but not to any that are in Christ Jesus. Thus he orders his speech in great wisdom: and hence note we thus much.

That the privilege of God's grace and favor, of God's mercy, and of comfort in Christ Jesus, freedom from hell; death & damnation, is not to be restrained to some particular persons, as haply such as have a great measure of grace, such as the Apostle was, but it is common to all and every true believer, all that truly believe in Christ, and are one with him by his spirit and by faith: though their faith be weak, yet they truly believing in Christ, and their faith being a true faith, they have right and title to all the saving comforts in Christ; and they are free from hell, death and damnation, as well as those that have the greatest measure of grace and holiness. And hence it is that the Apostle Peter, 2. Pet. 1.1. calls the faith of ordinary Christians and believers, a faith like precious to his faith: Simon Peter a servant and an Apostle of Jesus Christ, to you which have obtained like faith with us by the righteousness of our God and Savior Jesus Christ. He saith not, faith equal to our faith, or the same measure of faith that we have, but faith like precious, faith of like worth and excellency in regard of the fruits of it, faith that is able to save you as truly and as certainly as our faith, 1. John. 1.2, 3. Saith Saint John: The life appeared, and we have seen it, and bear witness, and show unto you the eternal life, which was with the Father, and appeared unto us. That I say which we have seen and heard (that is Jesus Christ) declare we unto you, that ye may also have fellowship with us, and our fellowship also may be with the Father, and with his Son Jesus Christ. By faith in Christ ordinary true believers have fellowship with the Apostles, yea with God the Father, and with his Son Jesus Christ. And therefore the privilege of God's grace and favor, of comfort in Christ, and of freedom from hell, death and damnation, belongs to all and every true believer, as well as to the holy Apostle. 2. Tim. 4.8. The Apostle having said, Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day: he subjoins, and not to me only, but unto all them also that love his appearing. Plainly teaching, that the greatest mercy of God, even eternal life and salvation, is not to be appropriated to the Apostles, or to such as they were, men of the greatest measure of grace and holiness, but it belongs to all and every true believer, and it shall be given to them. And so this is a clear truth, that the privilege of God's grace and favor, of comfort in Christ, of freedom from hell, death and damnation, is not to be restrained to some singular persons, such as have a great measure of grace and holiness, but it is common to all and every true believer; the reasons of it are these.

[Reasons.] First, all that are in Christ are equally just, in respect of the [ 1] justice of Christ in God's sight imputed to them: for he that truly believes in Christ, is as just as he that hath fulfilled the whole Law, and he hath the perfection of the Law: and there is no inequality of them that be in Christ in respect of justification and adoption.

[ 2] Secondly, it is not the measure of faith that gives right and title to the comforts in Christ, but the truth of it: if it be a true faith, though never so weak, it gives a man title to God's mercy, and to all the privileges of God's children: as among the Israelites that were stung with the fiery serpents, he that had a weak and dim sight, if he could but look up to the brazen serpent, was healed as well as he that had a stronger sight, John. 3.14, 15. And therefore this is a certain truth, that the privilege of God's grace and favor, of comfort in Christ, of freedom from hell, death and damnation, is not to be restrained to some particular persons, but it is common to all and every true believer.

[Use.] And this may serve as a ground of sweet and excellent comfort to poor weak Christians, I mean such as are weak in faith, and are troubled with many doubtings in believing. Such poor tender consciences, they commonly exempt themselves from the comforts of other strong Christians, as if they did not belong to them, because they are weak, and because they have not such a measure of grace as others have. The doctrine delivered serves to take away this exception, it tells them, that it is not the weakness of their faith that can hinder them from right and interest in the comforts of God's children. If then thou have evidence in thine own soul, that thou hast true faith in Christ be it never so weak, if thou find thine heart in any measure purified by faith, that faith of thine gives thee right and title to all the comforts of God's children, and the privileges of God's grace and favor, of freedom from hell, death and damnation; and all the saving comforts in Christ belong to thee. Indeed the greater measure of faith thou hast, the stronger thy faith is, the greater will be thy comfort, and therefore labor thou to increase in faith, and to add one measure of faith to another. But if thou hast evidence of true faith in thine own heart, it may yield thee this comfort, that thou hast as much right and title to all the comforts of God's children, as the best of them, yea as Paul or Peter had, both in this life and in the life to come. Yea then the word of promise and reconciliation, the covenant of grace, the broad seals of God's kingdom, the Sacraments belong to thee, and thou mayest come to the Sacrament of the body and blood of Christ with comfort; (for herein some stagger and make question) because they doubt whether they have faith or no. Dost thou fear thou hast not faith? and dost thou desire to believe? surely that is an evidence that thou hast faith, and the weakness of it is not to hinder thee from coming to the Sacrament. An excellent comfort, and think on it to thy comfort.

In the next place observe we, that the Apostle saith not as Bellarmine infers on these words: There is no matter of condemnation, nothing deserving condemnation: but he saith, there is no condemnation to them that are in Christ Jesus; they are free from condemnation. And the point hence is this.

That howsoever true believers, such as are in Christ, [Doctrine.] have in them matter deserving condemnation, yet there is no condemnation to them, they are free from the guiltiness of sin, and from all punishments due to them for their sin. Such as truly believe in Christ, though they have sin still abiding in them, and be guilty of many actual sins, yet they being in Christ, by him they are freed from all their sins both original and actual, the Lord will never charge them on them, either in respect of guiltiness, or any punishment deserved by them: Christ by his death, he being made a curse for them, when he suffered on the cross, Gal. 3.13 hath freed them from the curse of the Law, and so from all the punishments due to them for sin, both temporal and eternal. And hence it was that Hezekiah said, Isaiah 38.17. The Lord hath cast all my sins behind his back, Psal. 103.3. David stirs up his soul to praise the Lord, which forgiveth him all his iniquities, and healeth all his infirmities, and he saith verse 12. [ 12] As far as the East is from the West, so far hath he removed our sins from us. Micah 7.18. saith the Prophet, Who is a Godlike unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath forever, because mercy pleaseth him. And verse 19. [ 19] He will subdue our iniquities, and cast all our sins into the bottom of the sea. And many like phrases we find in Scripture confirming this truth: That such as are in Christ are by him freed from all their sins, and the Lord will not charge on them the guiltiness of sin, or any punishment due to sin: and the reason and ground of it is plain, namely this.

[Reason.] The Lord is just, and it cannot stand with his justice to hold any true believer guilty of sin, much less to punish him for his sins, he being one with Christ, and Christ having already borne his sins, & the punishment due to them, & answered his justice, & fully satisfied for them, yea cancelled the bond that did witness his guiltiness of sin, accuse him for sin, & bind him over to the punishment of sin, as it is Col. 2.14. And therefore such as be in Christ are certainly freed by Christ both frō the guiltiness of sin, & frō all punishment due to thē for their sins

[Object.] But it will be said, true believers, even the dearest of God's children, undergo many miseries and troubles in this world, and many times they lie under great pressures and vexations, yea they are subject to death it self, how then are they freed from all punishments due to them for sin?

[Answ.] The miseries and troubles that true believers undergo, are not properly punishments to them, but either trials and exercises of their faith, or fatherly chastisements and corrections coming from the hand of a gracious father, and laid on them for their good, and for the correction of some sin. The Lord said to David, speaking of Solomon his son, 2. Sam. 7.14, 15. If he sin, I will chasten him with the rod of men, and with the plagues of the children of men; But my mercy shall not depart away from him. Or means to prevent evil and sin in them, and the venom & bitterness of them is taken away by Christ, yea the poison and sting of death is removed by Christ. And therefore it still remains a truth, that such as be in Christ, they are freed from all punishment due to them for their sins both temporal and eternal.

And this truth must serve as a ground of sweet comfort to all true believers, both in respect of sin, [Use.] and in regard of the miseries that befall them in this world, as first in regard of sin: on the ground of doctrine now delivered, true believers, gods children, may conclude to their comfort, that none of their sins shall ever hurt them, no not their heinous sins, not those wherein they have lived and continued long, and have doubled and often committed, not those they have done with much boldness and presumption, they having truly humbled themselves and repented for them, and now believing in Christ; and now being in him, by Christ they are freed from the guiltiness and punishment of all their sins, yea though they still find sin cleaving to them, and they are troubled with many sinful infirmities, yea have many failings, yet now they being in Christ, the Lord will never charge them on them, either the guiltiness of them, or the punishment due to them, and that is an excellent comfort.

Again, for the miseries that befall gods children in this world, what though they be under poverty, sickness, imprisonment, banishment, or any other misery whatsoever? yet let them remember this, that those things are not plagues, judgments, punishments and curses to them: but either trials, or fatherly chastisements, or means to prevent sin in them, and the venom, and poison, and bitterness of them is removed from them, they being in Christ. And this being duly considered, it will arm them with comfort, and strengthen them against the fear of them before they come, and against discouragement and utter • d e • ection when they are come. For why should a child of God fear any misery before it come, or be utterly dejected when it is come, seeing the venom and bitterness of it is removed, and all miseries are sweetened to him by the death of Christ. Indeed if men be out of Christ, they have cause to fear miseries and troubles, they are liable to all miseries in this world, and to eternal death and misery in the world to come, and their case is fearful.

As there is no condemnation to them that be in Christ, so there is nothing but condemnation to those that be out of Christ, even the good things and blessings of God are curses to them, and there is a secret curse cleaving to them, when apparently they seem happy and blessed. Yea the word of God, the word of comfort, is a word of terror and bitterness to them: the seals of the covenant are seals of judgment and damnation to them, and there is but a step between them and hell, there is no difference between them and those that now lie frying in the fire of hell, but this, they who are in hell are past recovery, and these in God's great patience are suffered for a time, how long or how short they know not, to see if they will accept grace offered to them. A thing that if it be duly considered, may shake the heart of the most deboshed and profane wretch in the world: and if hell have not taken full possession of his soul, may move him to bethink himself of speedy reformation. But if thou hast evidence to thine own soul, that thou art in Christ, comfort thyself, nothing shall hurt thee, neither sin nor any misery that befalls thee can hurt thee, no not death it self; the sting of death is removed, and taken from thee by the death of Christ: yea when thou art dead, thou shalt not come into the judgment of condemnation: think on that to thy comfort.

Now here before we leave this point, a cavil of the Anabaptists is to be met withal: Say they, is it so, that such as are in Christ, are by Christ freed from the guiltiness of sin, then (say they) it must needs follow, that they are freed from subjection, true believers are not to be subject to any on the earth, to kings, to magistrates, and to other governors: subjection of man to man came in by sin as a punishment, Gen. 3.16. After the fall Eve was put in subjection to Adam, and therefore sin and all punishment due to sin being removed from them that are in Christ Jesus, they are not to be subject to any that live on the face of the earth.

Now for answer to this, we must know, that there is a twofold subjection of man to man, one civil, and the other servile or slavish. Civil subjection, is whereby one man is subject to another for the common good, even for the good of them both, as the Apostle saith, Rom. 13.4. The magistrate is the minister of God for the wealth of the inferior. Seruile or slavish subjection, is that whereby a slave or vassal is in subjection only for the good of his Lord and master. The first of these, namely civil subjection, was before the fall in the state of innocence, as appears in the Apostles manner of reasoning, 1. Tim. 2.12, 13. But the second servile or slavish subjection came in by sin: and for the place alleged, Gen. 3.16. it is not so to be understood, as if civil subjection simply considered in it self, had not been before the fall, but that by the fall constrained subjection joined with pain, sorrow and grief came in, which before in time of innocence was with pleasure: as before the fall, man was to labor in dressing the garden, Gen. 2.15. yet his labor was with pleasure, but after the fall it was joined with pain, sorrow, and grief. So doubtless subjection with pleasure was before the fall, but after the fall it was joined with pain, sorrow, and grief, and therefore it is not true which the Anabaptists say, that civil subjection of man to man simply considered in it self, came in by sin as a punishment. No, I dare affirm, that civil subjection of man to man, now since the fall simply considered in it self, it is not a curse, it is not a punishment, but a necessary ordinance of God, for the good of the Church and Commonwealth: and so it is but an idle cavil of the Anabaptists to say, that such as are in Christ are freed from all punishment of sin, and therefore freed from civil subjection.

Observe we farther, that the Apostle makes the ground of freedom from the guiltiness of sin, and from the punishment due to sin, to be in Christ, even God's mercy in him, and the merit of his death: and the conclusion hence is briefly this:

[Doct. 3] That true believers are indeed freed from the guiltiness of sin, and from all punishment due to them for their sins; and the ground of their freedom is altogether out of themselves, it is only in Jesus Christ. Freedom from the curse of the Law, and from God's wrath due to sin, is grounded only on God's mercy, and on the merit of Christ his death; and it hath no respect to anything in true believers themselves, or done by them as a cause procuring or producing the same. A true believer is not freed frō the least of his sins by anything in himself, or done by him as the cause or ground of it, but only in and thorough Christ Jesus. Hence it is that remission of sins, which is freedom from the guiltiness of sin, and from punishment due to sin, is usually expressed in Scripture in those terms of covering of sin; and not imputing sin is merely from the Lord, Psal. 32.1.2. that is, from the mere mercy of the Lord, without respect had to anything in sinful man, or done by him as the cause of it. Yea we shall find, that where remission of sin is expressed under these terms of speech of putting away sins, not remembering them, blotting them out, there is either an express mention or a necessary implication of God's mere mercy, as the ground of that benefit, Rom. 3.24. the Apostle saith, We are justified freely by grace. Remission of sins is a part of justification, and therefore freely given without respect of anything in us, or done by us as the cause of it.

[Use.] Where then is any place for human satisfaction, by alms deeds, works of penance and the like, which the popish sort hold able to satisfy for sin, and to procure freedom from the temporal punishment of sin? They cannot stand with this truth: that freedom from the curse of the Law and from God's wrath due to sin, is grounded only on God's mercy & the merit of Christ's death, & not on anything in true believers themselves, or done by them as the cause of it. And surely those human satisfactions do much derogate from God's free grace, from the infinite merit of Christ his death. Admit this (which the Papists can never prove,) that some good works done by true believers are most perfect according to the exact rule of God's Law, yet cannot those good works so done, cause or procure freedom from the least of their sins. It is no part of God's promise annexed to the covenant of works, that any good work, done according to the exact rule of his Law, shall satisfy for any sin: the Lord saith not, do this and thou shalt live, and if thou fail and break my Law, thou shalt by some good works done according to the exact rule of my Law, make amends and satisfy for that breach. No, there is no such matter: the condition of perfect obedience propounded in the moral Law of God once broken, there can be no compensation made for that breach but by punishment, either in the person offending, or some other in his stead: and therefore no good thing in us, or done by us, (admit it be most perfect) can cause or procure freedom from the least of our sins. No, we must renounce all things in our selves, and done by us, be they never so excellent, as insufficient to cause or procure freedom from the least of our sins: and for freedom from our sins we must cleave only to the free grace of God, and to the infinite merit of Christ his death, as the sufficient and meritorious cause of the same. And if we would have comfort touching freedom from the wrath of God due to our sins, we must go out of our selves, and seek for that only in Jesus Christ, and build our faith on him as a sure foundation and rock, against which the gates of hell cannot prevail.

Observe we further, as the Apostle maketh Jesus Christ the ground of freedom from condemnation, so he limits and restrains, and appropriates that benefit to those only that are in Christ Jesus. That freedom from condemnation, from the guiltiness of sin, and all punishment due to sin, it belongs only to those that are in Christ Jesus, to those that are one with Christ Jesus, being knit and joined to him by the bond of his Spirit, and by true faith. Whence note we thus much.

[Doct. 4] That only those that are in Christ, only those that are one with Christ, being joined to him by the bond of his Spirit and true faith, have right and title to this benefit of freedom from condemnation, of freedom from the guiltiness of sin, and from the punishment due to sin: indeed only they may challenge right and title to all the benefits of Christ, and to all the saving comforts offered and found in him. And it is a certain truth, that we cannot come to be partakers of any benefit or comfort in and by Christ, unless we be in Christ, even one with him, and knit to him, as the members of the body are to the head. And to this purpose the Apostle speaks plainly, Ephes. 5.23. He there calls Christ the Savior of his body: thereby giving us to understand, that Christ is a Savior to none but to those that are his members, and that none but they that are of the body whereof Christ is head, can look for life and salvation, or any saving comfort in and through him. John. 6.53, 54. Saith Christ, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you; Whosoever eateth my flesh, and drinketh my blood, hath eternal life: As if he had said, unless ye become one with me, as your meat and drink are made one with your own bodies, which are turned into the substance of your bodies, ye cannot be partakers of the life and comfort that is found in me. And only by being one with me, as your meat and drink are one with your own bodies, being turned into the substance of them, shall ye come to find comfort, life and salvation in and by me. And hence doubtless it was, that the Apostle, Philip. 3.9. Counted all things loss and dung that he might be found in Christ; he knew well that unless he were in Christ, he could not be partaker of any benefit or comfort in and by Christ. And this truth is grounded on reason.

[Reason.] For why, though Christ be the fountain of life and righteousness, and of all true happiness and comfort, yet as the members must be joined with the head, and the branches to the vine, otherwise they can draw no sap nor life from them: so certainly must we be one with Christ, and knit to him before we can derive and draw down any life or comfort from him. And therefore only those that are in Christ, even one with him by the bond of his spirit and by faith, have right and title to the benefit of freedom from condemnation, and to all other benefits and saving comforts in Christ.

Deceiue not thyself then whosoever thou art, [Use.] think not that this worthy privilege of freedom from condemnation, of freedom from the guiltiness of sin, and all punishments due to sin, and other benefits and saving comforts in Christ, belong to thee, unless thou have evidence to thine own soul that thou art one with Christ, even one with him by the bond of his Spirit, and by true faith. Herein many deceive themselves, such as are so far from being one with Christ, as they are rather limbs of Satan; even common drunkards, common swearers, filthy adulterers, covetous persons, userers, and the like, they think that the comforts of Christ his birth, life and death belong to them; and stick not to say it, that Christ is their Savior, and Christ died for them, and they hope to be saved by Christ. Poor souls, they do but dream, and feed upon a fancy, and on their own foolish conceit, and they are deluded and blinded by the devil: only those that are in Christ have right and title to the benefits and saving comforts in Christ, and they alone may truly and with comfort say; that Christ died for them.

Object. Doth not the Apostle tell us, 1. Tim. 2.5.6. [Objection.] There is one God, and one mediator between God and man, which is the man Christ Jesus, who gave himself a ransom for all men.

Answ. The meaning is, for all sorts of men, [Answer.] for men of all nations, callings, degrees, states and conditions, not for all and every man in the world. In that excellent prayer of Christ, John. 17.9. he excludes the world by name, and prays only for them whom his Father had given him, and those are only God's elect. And for whom Christ never prayed, certainly for them he never performed any work of mediation, and for them he died not. If then thou wouldest have right and title to the merit of Christ his death, and be able to challenge the privilege of freedom from condemnation, of freedom from the guiltiness of sin and all punishment due to sin, and other benefits of Christ to belong to thee, thou must have good evidence to thine own soul, that thou art in Christ, even one with Christ by the bond of his Spirit and by true faith; and thou must find thyself knit to Christ as a member to the head, and that thou receive from him influence of grace and spiritual life, and that now thou hast in thee the mind of Christ Jesus, Philip. 2.5. And know this for a certain truth, if thou have not Christ thine head in this world, thou shalt have him thy Judge and condemner in the life to come. If thou live as a limb of Satan, and carry thyself as a member of that body whereof the devil is the head (as all profane persons do) think not that Christ died for thee, and that thou hast right and title to this excellent privilege of freedom from condemnation; if thou so think, it is an idle fancy, and thou dost but deceive thine own soul.

Now further observe we the phrase and form of speech here used by the Apostle: he saith not, there is no condemnation to them that are near to Christ Jesus, or about him, or the like; but saith, there is no condemnation to them that are in Christ Jesus. Whence we are given to understand:

[Doct. 5] That there is a most near union between Christ and true believers: Such as truly believe in Christ, they are most nearly knit and conjoined with him, they are in him, and he in them; yea the union and conjunction between Christ and true believers is so near, that we are not able to conceive it in our shallow brains, it it a secret and a divine mystery. Christ prays, John. 17.21. That they that truly believe in him may be one in him and in his Father, as his Father is in him and he in his Father; which is a union most near, and indeed inconceivable, we are not able to conceive the nearness of that union. And hence it is, that we find the union between Christ and true believers set out in Scripture by such similitudes as do imply a most near union, as by the similitude of the head and the body, Ephes. 1.22.23. Christ is appointed head to the Church, which is his body; by the similitude of the vine and the branches, John 15.5. I am the vine and ye are the branches; by the similitude of man and wife, that as the husband and the wife are most nearly joined into one flesh, so near or rather nearer is the union and conjunction between Christ and true believers: insomuch as the Apostle saith, Ephes. 5.30. that true believers are members of Christ his body, yea flesh of his flesh, and bone of his bone. Many other similitudes we find in Scripture setting forth the near union that is between Christ and true believers. Yea we find that by reason of the near union of Christ and true believers, that the word (Christ) is sometimes put for the Church of Christ, 1. Cor. 12.12. As the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: even so is Christ, that is, the Church of Christ, as the next verse makes it manifest. For by one Spirit we are all baptized into one body. [ 13] This then is a clear truth, that there is a most near and strict union betwixt Christ and true believers.

This truly serves in the first place to strengthen and confirm [Use 1] the doctrine of our Church, that true believers are justified in God's sight, by the merit of Christ his death, and by his righteousness imputed unto them; for there being that near union between Christ and true believers, as there is between the head and the members of the body, they being in Christ and Christ in them, it must needs be that the grace and benefits of Christ, do truly and really belong to them; and that as he was made sin for them, so they are made the righteousness of God in him, 2. Cor. 5.21. And what Christ did as mediator, that by the covenant of grace is truly imputed to them that truly believe in Christ, and is made theirs by true faith. For what is done by the head in a natural body, may be truly ascribed to the whole body.

The Papists scoff at righteousness imputed, and call it a putatiue and fantastical justice and righteousness; but indeed it is a true and real righteousness, grounded on that near union that is between Christ and true believers. And whereas they say, such as is our justification, such shall be our happiness in heaven: and as we have no righteousness nor merit of our own inherent in our selves, but by imputation, so we must look for no heaven but by imputation, no happiness real and indeed; they are easily answered. True believers have a real imputation of Christ his righteousness, not a supposed imputation. And again, it follows not because our justification is by Christ his righteousness imputed, therefore our blessedness shall be so also, because happiness and glory is the promised reward, and righteousness the condition. Now as a man that is bound for the payment of a sum of money, may have the condition of his bond performed by another, and yet himself may have liberty and freedom by it: So may we have the condition of righteousness performed for us by Christ, and yet we our selves made partakers of happiness and glory; and have the promised reward bestowed on our own bodies and souls.

[Use 2] Again, is it so that there is so near a union between Christ and true believers, as that they are in him and he in them? then let all such as do abuse or wrong any true believer, be it man or woman, never so poor or base in the eyes of the world, let them know that the abuse and wrong resteth not only on the person abused or wronged, but it reacheth up to Christ Jesus in heaven; and through the sides of a poor believer, they abafe and wrong the Lord Jesus. When Saul persecuted the poor members of Christ on earth, the Lord Jesus cried to him from heaven, Acts 9.4. Saul, Saul, why persecutest thou me? And this may strike a terror and amazement into all wicked persons, that load the members of Christ with injuries and wrongs, and do cast disgrace and contempt on them. Dost thou abuse or wrong a poor silly man or woman believing in Christ? thou dost it to Christ his head in heaven, and thou mightest as well spit in the face of the Lord Jesus himself. And assure thyself, the Lord Jesus to whom all power is given in heaven and earth, will not suffer any of his members, bought with no less price then his own blood, to be wronged, but he will revenge it. Yea the wrongs done to his poor members here on earth, ring in his ears in heaven, & will cause him one day to come down in flaming fire, to render vengeance to those that abuse them. Yea know it, whosoever thou art, if thou hast but an intent and purpose of evil against any true believer, that intent & purpose of thine is known to him: for he is not only man but God also, and thy malice and intent of mischief against any member of Christ, that lies lurking in the depth of thine heart, doth not rest in thine own bosom, but it mounts up above the clouds, even to Christ Jesus in heaven: he sees it, and he takes it as intended against himself, and without repentance he will one day plague thee for it. And this may strike amazement into those that offer, or intend, or do the least wrong to the poorest member of Christ. And this also may cheare up the hearts of poor distressed Christians, and may assure them, that the Lord Jesus is troubled in all their troubles, and that he takes part with them; and therefore he will either moderate the weight of their afflictions, or give them strength to bear them, or put an end to them, and in the end he will wipe away all tears from their eyes.

Now before we leave this point, a Popish error is to be discovered, an error which the Papists would ground on the near union that is between Christ and true believers. For thus they hold and teach, that in regard of the near union between Christ and true believers, the good works done by true believers are meritorious, [Object.] and do deserve the favor of God. For (say they) true believers being so nearly united and knit to Christ, that they are one with him, the good works they do, receive virtue from him to merit. Though the good works done by them in themselves merit nothing, yet in that they are members of Christ, and one with him, they receive influence from him their head, and are raised up to an higher estimate, even to merit favor of God, and so they come to be meritorious. See the cunning of these deceivers, to blear the eyes of the simple, and to deceive them: they are easily answered. [Answer.] The union that is between Christ and true believers, is no sufficient ground of merit, and from thence it cannot be concluded, that the good works of true believers are meritorious, and deserve the favor of God. For why, the union between Christ and true believers, is not personal but mystical, true believers are not received into unity of person with Christ, but they are one with him by spiritual and mystical union: now personal union is the ground of merit, even in Christ himself. The manhood of Christ apart and by it self merits nothing, but as it is received into union of person with his Godhead: And therefore they must prove that true believers are received into unity of person with Christ, before they can truly conclude that their good works do merit, and deserve the favor of God: but that they are never able to do by all their skill; they can never prove that a true believer is one person with Christ: and therefore they build on the sand, and we are to renounce it as an untruth and Popish error, that by reason of the near union between Christ and true believers, their good works are meritorious.

Come we now to the second general thing in this verse, the infallible mark by which the Apostle points out those that are freed from condemnation by the death of Christ, they being in Christ, namely this: That they are such as walk after the Spirit and not after the flesh, that is, such as live according to the motion and guidance of the Spirit of grace and sanctification, as they are moved and guided by the Spirit, and not according to the motion and guidance of the corruption of nature. Now this we are to take, as the Apostle here gives it, as an infallible mark of such as are freed from condemnation by Christ, that such persons are thus qualified, that they walk after the Spirit. The Papists take this as if the Apostle had put it down as the cause of freedom from condemnation, to them that are in Christ Jesus: That therefore there is no condemnation to them, because they walk not after the flesh but after the Spirit; and so they would hence ground an argument against justification in God's sight by faith alone, and go about to prove from hence, that true believers are justified in the sight of God, not only by faith, but also by their walking after the Spirit, & by their good works, but they are much deceived. The Apostle here makes not walking after the Spirit the cause of freedom from condemnation, but the condition of such as are freed, and a speeciall note by which they may be known. He saith not: there is no condemnation to them that are in Christ Jesus, because they walk after the Spirit; but they do walk after the Spirit, they are thus qualified, they are such as walk not after the flesh but after the Spirit. And indeed it cannot be, that walking after the Spirit should be a cause of freedom from condemnation, because walking after the Spirit in order of nature, is after freedom from condemnation. Men are first in Christ, and by him freed from condemnation, and have his Spirit in them, and then they walk after the Spirit. And therefore the Papists deprave and abuse this text, in that they make walking after the Spirit, the cause of freedom from condemnation. Come we to matter of instruction hence offered: first, in that the Apostle here makes walking after the Spirit an infallible mark of such as are in Christ, and by him are freed from condemnation, we may conclude.

That whosoever they be that are in Christ, and by him are [Doct. 6] freed from condemnation, they have this mark on them; that they walk after the Spirit, they are thus qualified, and they have this certainly found in them, that they live according to the motion and guidance of the Spirit of grace and sanctification. Or briefly thus.

Such as are in Christ, even one with him by the bond of his Spirit, and by him are freed from condemnation, they live an holy and a sanctified life: their life is a life of grace and holiness, and they do evidence and testify their being in Christ, by their holy thoughts, words and works. And hence it is that the Apostle saith, 2. Cor. 5.17. If any man be in Christ, let him be a new creature, or as it is in the new translation, he is a new creature: for it may be put down positively; he that is in Christ, he is a new creature, he lives not as he was wont, but he lives a new life, even an holy and sanctified life, 1. John. 1.6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not truly: as if he had said; he deceives himself that saith he hath fellowship with Christ, and yet walks in darkness. He that hath fellowship with him is certainly enlightened, and hath true saving knowledge, and he walks answerable to it. 1. John 3.6. Whosoever abideth in him, sinneth not, that is, makes not a common trade and practice of sin, but his life is holy and sanctified. And to these we might add other testimonies of Scripture clearing and confirming this truth, that such as be in Christ, even one with him, by him are freed from condemnation they live an holy and sanctified life, their life is a life of grace and holiness, and the reasons and grounds of it are these. [Reasons.]

[ 1] First, such as are in Christ, they are one Spirit with Christ: 1. Cor. 16.17. He that is joined unto the Lord, is one Spirit: one and the same Spirit is both in Christ and in him, even the same Spirit of grace and sanctification is in Christ and in every true believer; and doubtless that Spirit works in true believers according to the measure of his being in them.

[ 2] Again, such as are in Christ, they are partakers not only of his death, and the virtue of his resurrection, but also of the efficacy and power of his death, and the virtue of his resurrection, Philip. 3.10. And they are partakers of his renewing grace, to sanctify them in their souls and bodies, in their hearts and lives: and therefore it must needs be, that such as are in Christ, and by him freed from condemnation, they live the life of grace, they show forth the power of Christ his Spirit, and grace in an holy and sanctified life.

[Use 1] Now then let this in the first place be thought on to this purpose: Dost thou hold thyself to be a member of Christ, and that thou art one with him, and that by him thou art freed from condemnation? (without question everyone is ready out of self-love to assume this to himself, everyone hath this conceit of himself) but wouldest thou prove it, and wouldest thou have good evidence for it, and make it good to the comfort of thy soul, that it is so indeed? then never rest till thou find that thou art truly sanctified both in heart and life, and that thou livest the life of grace and holiness, that thou livest not as thou art led by the light of nature, haply a civil honest life, but as thou art guided by the Spirit of grace and sanctification, that thine heart and life are holy, and seasoned with grace. And if it be thus with thee, then mayest thou thereupon certainly conclude, thou hast good evidence of it, that thou art in Christ, and that by him thou art feed from condemnation; yea on this ground thou shalt be able to cheare up thine own heart in the greatest trial, even when the devil lays siege to thy soul, and putteth thee to the trial, whether thou be in Christ or no. If then thou be able to show the evidence of a heart and life truly sanctified, thou shalt be able to silence the devil, and put him to a nonplus, he shall not have a word against thee. But if so be thou think thou art in Christ, and hast part in his death, and art by him freed from condemnation, and yet wantest the evidence of an holy sanctified life, alas poor soul, whosoever thou art, thou dost but deceive thyself. And herein thousands in the world deceive themselves. Thousands there be that fancy to themselves that Christ died for them, that they shall be saved by Christ, and yet are so far from an holy and sanctified life, as that their lives are soyled with many soul sins, with drunkenness, Sabbath-breaking, and the like; and they will not be drawn to an holy course of life, no, they hate to be reformed, and hate those that are holy and religious, and truly fear God. And some content themselves with a civil honest life, and think that a sufficient ground of comfort; poor souls, they do exceedingly deceive themselves. And know it whosoever thou art, the devil will suffer thee to think, yea to say it, that thou hast part in Christ, and that Christ died for thee, so long as he finds by thy fruits, that thou art not in Christ: he will sooth thee up, and help thee forward in that conceit, and so carry thee on in a fools paradise (as we use to speak) to thine own endless perdition And know it further, that thou confessing thyself to be a Christian (as everyone will be held to be) and yet living a lewd and wicked life, or contenting thyself with a formal profession, thou dost more dishonor Christ then Turks and Pagans that utterly deny him; and without repentance thy judgment and damnation shall be deeper in hell then theirs: for thou dost thereby as it were witness against Christ, that he is but a weak Christ, and that there is no power in his death, nor virtue in his resurrection. Oh then if thou wouldest have good evidence to thine own soul, that thou art in Christ, and by him freed from condemnation, never rest till thou find thy heart and life truly sanctified, and that thou livest the life of grace and holiness.

[Use 2] Again, is it so, that such as are in Christ, and by him are freed from condemnation, they live an holy and sanctified life? then know to thy comfort, whosoever thou art that hast thy heart and life sanctified, and livest the life of grace and holiness, the Lord hath marked thee out for his own, and thou hast good evidence, such as cannot deceive thee, that thou art in Christ. For these are convertible terms, and may be truly and reciprocally affirmed one of the other: He that is in Christ, lives an holy, and sanctified life: And he that lives an holy and sanctified life is certainly in Christ. If then thou find the power of sin broken in thee, and that now thou dost hate and strive against all sin, yea even against the sin that heretofore was well pleasing to thee, and now thou studiest and endeuourest to please God in every good duty, and dost account it thy chiefest honor to deny thyself, to mortify the lusts of thine own heart, and to live to God; comfort thyself, thou hast good evidence of thy being in Christ, and that by him thou art freed from condemnation, yea by him set in the state of grace and salvation. Let the Papists say what they will to the contrary, that holiness may be lost, and the fruit of God's grace may wither and come to nothing; they directly contradict the words of Christ, John 4, 14. Whosoever drinketh of the water that I shall give him, shall never be more a thirst, but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Be of good comfort then, thou having evidence of an holy and sanctified life, thou hast such assurance of thy being in Christ, and of being in the state of grace and salvation, as will never fail thee: and think on it to thy comfort.

In the next place, the phrase and form of speech used by the Apostle is to be observed; he saith, such as are in Christ Jesus, they walk after the Spirit, that is, they live and lead their lives according to the motion and guidance of the Spirit of grace and sanctification. The point hence is this.

That the walking of the godly, true believers, such as are [Doct. 7] in Christ, the course of their lives is according to the motion and guidance of the Spirit of grace and sanctification; they have not only some good thoughts, or good desires, and haply utter some good words, and it may be sometimes make a step into a good way, and do some good duties, but the course of their life and their actions, for the tenor of them, are constantly ordered and guided by the motion of God's Spirit, and they go on in an orderly course of holiness, and the course of their life is holy, and good, and spiritual. Indeed (to prevent an objection) this is not so to be understood, as if God's children did never trip or slip awry, nor at any time slide out of the way of holiness, and did never fall into any sin, we are not so to conceive the point: for then none living on the face of the earth, should be said to walk after the Spirit, because there is none that lives and sins not, but thus understand the point. That howsoever God's children, true believers, and such as are in Christ, do sometimes slip and slide, and against their purpose fall into some sin; yet the course of their life, and their thoughts, and words, and actions, for the tenor of them, and for the most and greatest part, are holy, and good, and spiritual; and they are ordered and guided by the motion of God's Spirit: yea even when they do slip, and fall, and are overtaken with some sin, therein also grace hath a working in them, not to the acting of sin, but to curb and restrain the flesh, that the evil they do, is not done with full consent of will, and so for the tenor, frame and course of their lives, it is holy, good, heavenly and spiritual. Thus it is with the godly, true believers, and such as are in Christ. And to this purpose the Apostle speaks plainly, Philip. 3.20. Saith he, Our conversation is in heaven, speaking of himself and other true believers, or as the word 〈 in non-Latin alphabet 〉 signifieth, our civil life, all our thoughts and actions are heavenly, or as Beza rendereth it, we carry our selves as free Denizens of heaven, our whole carriage is heavenly and spiritual. Psal. 119.1. Saith David, Blessed are those that are upright in their way, and walk in the Law of the Lord. And then verse 3. Surely (saith he) they work none iniquity, but walk in his ways: they hold on a course in holiness, and in the ways of God. Galat. 5.16. we find that the Apostle exhorts and stirs up true believers thus to walk: Walk ye in the Spirit, and ye shall not fulfill the lusts of the flesh. And Psal. 50.23. the Lord himself speaks of framing or disposing the conversation aright, requires it as of his children, with promise to show them his salvation: He that offereth praise shall glorify me, and to him that disposeth his way aright, or conversation aright, will I show the salvation of God. It is said of Enoch, Gen. 5.22. that he walked with God, his walking was with God. Without question Enoch sometimes faulted and failed, but the course of his life was as in the presence of God, that was holy and religious, and truly spiritual. And so doubtless is it with God's children, and true believers, and such as are in Christ, though sometimes they slip and fail, yet their walking and course of life is holy, and good, and spiritual. And the reasons of it are these.

[Reasons.] First, God's children, true believers, have wisdom in [ 1] their hearts, and knowledge delighting their souls, as Pro. 2.10. They are truly enlightened, and have sound knowledge of the word of God, discovering to them the deceiptfulnesse and danger of sin, and enlightening them to decline the evil way, and to go on in the right way, even in the way of holiness.

Again, God's children, true believers, have the true fear [ 2] of God in their hearts, which makes them hate evil, yea the evil way, and course of evil, Prov. 8.13. And their hearts are possessed with a true love to God, which makes them to avoid and to abhor all and every sin, because it is sin, and displeasing to God, and makes them careful to please God in all holy duties. And on these grounds we may certainly conclude, that howsoever God's children do sometimes slip and fall into sin, yet their walking is after the Spirit, and the course of their lives for the tenor of them, are holy, good, and spiritual, and they live as they are ordered by the motion and guidance of the Spirit of grace and sanctification.

Let no man then judge of a child of God by someone or [Use. 1] few of his actions, but by the tenor and course of his life. It is the manner of the world, and of wicked men, to watch for the halting of a child of God, as Jer. 20.10. and if they can take him tripping and failing in the least thing, presently their mouths are open against him, and they cry out against him, and charge him with hypocrisy, and stick not to say, that all his profession is but mere hypocrisy: and on the occasion of his failing they fly on all God's children, and stick not to charge them all to be hypocrites; so rash, and so heady, and so uncharitable are ungodly men in their censure: we must take heed of this rashness, if we thus judge of a child of God we trespass, Psalm 73.15. Look to the bent and course of a man's life and his carriage, if that be holy and religious, and thou seest in a man an honest and careful endeavor to walk according to the will and word of God, though he fail in some particular, thou art to judge of him as a child of God, and as one that truly believes in Jesus Christ. The course of a man's life and his walking, ought to be the rule of thy judgment in respect of others.

Again, is it thus with God's children, and such as are in [Use. 2] Christ, that the course of their life and their actions for the tenor of them, are holy, they are good, and they are spiritual? Then take heed thou deceive not thyself, think not that thou art a child of God, and that thou art in Christ, because haply thou hast in thee sometimes some good thoughts, and some good motions and desires, and sometimes some good words drop from thee, and sometimes thou dost a good action, and thou dost sometimes step into a good way; for this is that which deceives many in the world, they think they are the children of God, and they are truly religious, and who shall say to the contrary? only because they have sometimes some good motions in their minds, and sometimes some good words fall from them, and sometimes they hit on a good action; they hear the word, they pray, they give alms, or the like, when notwithstanding the course of their life is far from being holy, and it is far from the power of religion. Such persons deceive themselves: and take heed of this deceit whosoever thou art, fancy not to thyself that thou art a child of God, only because of some good motions in thine heart, some good words, and some good actions coming from thee; if thou build on that ground it will deceive thee, the vilest wretch may sometimes have good motions, good words, or do good things. If thou wouldest have good evidence and ground indeed that thou art a child of God, thou must find thy walking to be after the Spirit, and that thou art a spiritual man or woman: and think not as the blind world thinks, that only the Ministers of the Gospel must be spiritual men: No, no, if thou whosoever thou art, be not spiritual, thou hast no part in Christ. And therefore look to it, and let not thy thinking, speaking, and doing of good things, be as it were accidental and happening sometimes; let thy failing and falling into sin, be as it were accidental and against thy purpose, but let thy thinking, speaking, and doing of good things, be ordinary and usual: let thy walking be after the Spirit, and let the course of thy life be holy and religious, and led in the fear of God, according to the measure of light vouchsafed to thee: for that indeed thou art, that thou art in the course of thy life, as well in private as in public. And if thou be holy in the Church and in public, and not in thine house and in thy closet, and in thy trade and calling, and course of life thou art not holy, thou art not truly religious, and therefore look to the course of thy life; if that be holy and religious, as well in private as in public, and that thou be holy in thy particular trade and calling; then indeed thou art holy and truly religious, and that will give thee good evidence to the comfort of thy soul, that thou art the child of God.

Haply here some will demand, and say: [Quest.] How shall I know that my walking is after the Spirit? I would willingly have some special notes and marks given, by which I may try myself, and may be assured that my course of life is holy and religious, as well in private as in public.

The marks by which thou mayest know it, [Answ.] are specially these:

First, if thou have in thee a mind and desire to know the good way, that thou mayest walk in it, and thou takest counsel of God in his word, and makest that the rule of all thy actions, as David saith, Psal. 119.24. For certainly as one saith well, the Spirit of God leads the children of God in the way of God's commandments, he guides them not [ 1] by idle dreams and revelations, neither is he a Spirit of rashness and giddiness, wherewith some are possessed.

Secondly, if thou be careful to lift up thine heart to God [ 2] in prayer, at all times and on all occasions, especially when thou art to set on any matter of weight, that the Lord would guide and govern thee in all thy thoughts, words, and actions. Excellent is that example of Nehemiah, Nehe. 2.4. When he was to speak to the King in a matter of weight, the text saith he prayed unto the God of heaven.

Thirdly, if when thou dost slip and fall into any sin, thou [ 3] art heartily grieved for it, and dost never rest till thou hast recovered thyself by speedy repentance.

Fourthly and last of all, if thou carry in thee an holy resolution [ 4] to please God in all things, and not to be driven from an holy course of life by any reproach, disgrace, or trouble whatsoever; though it be to the loss of thy dearest blood.

By these notes thou mayest know that thy walking is after the Spirit, and that the course of thy life is holy and religious: and hereby try thyself, and never rest till thou find these things in thyself: and if thou find these things in thee, thou mayest assure thyself thy walking is after the Spirit, and that thy course of life is holy and religious; and that is a sure evidence that thou art a child of God.

Observe we yet further; the Apostle having set this mark on such as are in Christ, and by him are freed from condemnation, that they walk after the Spirit; he there stays not, but he adds a denial of the contrary, that they walk not after the flesh: he saith, they walk after the Spirit, not after the flesh. And hence we are given to understand thus much.

[Doct. 8] That men cannot walk after the flesh and after the Spirit, it cannot be: it is not possible men should live according to the motion and guidance of the Spirit of grace and sanctification, and according to the motion and guidance of the corruption of nature, both at one time; men cannot think, speak, and do as they are acted and moved by the Spirit of grace and holiness, and withal think, speak, and do as they are moved and led by their own carnal reason, and their own sinful lusts and corrupt affections. A man's walking & course of life cannot be good, holy, heavenly, and spiritual, and at the same time, earthly, carnal, and merely natural and sensual: these two courses of life cannot stand together. And to this purpose mark what Christ saith, Math. 6.24. No man (saith he) can serve two masters: Now the flesh and the Spirit are two Lord's and masters, yea they are masters of contrary minds and dispositions, of contrary commands, as the Apostle saith, Galat. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other. Galat. 6.8. the Apostle speaks of sowing to the flesh, and sowing to the Spirit: so he makes an opposition between them, both in themselves, and in the fruit of them, as that the fruit of sowing to the flesh shall be corruption, and the fruit of sowing to the Spirit shall be life everlasting. Philip. 3.18.19.20. the Apostle makes a flat opposition between those that walk after the lusts of their own hearts, and make their bellies their God, and mind earthly things, and himself and others who had their conversation in heaven: Many (saith he) walk, of whom I have told you often, and now tell you weeping, that they are the enemies of the cross of Christ, whose end is damnation, whose God is their belly, and whose glory is to their shame, which mind earthly things. But (saith he) our conversation is in heaven. And Rom. 12.1. the Apostle having exhorted the believing Romans to give up their bodies a living sacrifice, holy, and acceptable, and perfect, he presently subjoins, verse 2. Fashion not yourselves like unto the world, frame not the course of your life according to the guise, and manner, and custom of the world and worldly men: as if he had said, an holy course of life, and spiritual serving of God, and a carnal course of life led after the manner and fashion of the world, cannot stand together. These testimonies of Scripture do plainly evince and prove the point in hand, that a man cannot possibly walk both after the flesh and after the Spirit: the course of a man's life, and his walking cannot be good, holy, heavenly, and spiritual, and at the same time earthly, carnal, and merely natural and sensual.

Because of that opposition and contrariety that is between [Reason. 1] the flesh and the Spirit, they are directly contrary one to the other: they are contrary roots, and they bring forth contrary fruits, as appears Galat. 5.19. to 24. The works of the flesh are adultery, fornication, uncleanness, wantonness, Idolatry, witch-craft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like: But the fruit of the Spirit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperancie. The flesh and the Spirit are as contrary, as fire and water, light and darkness: they are like the Ark of God and Dagon, they cannot stand together, there can be no agreement between them. 2. Cor. 6.14. What fellowship hath righteousness with unrighteousness, and what communion hath light with darkness, saith the Apostle: and therefore it is not possible for a man to walk both after the flesh and after the Spirit.

[Reason. 2] Again, such as walk after the flesh, and follow the motions and guidance of their own corruption, without question they do so with a love and liking of the flesh, and of the lusts of it; they are pleasing to them, and they have no true love of God, nor of good things in them, which is found in them that walk after the Spirit. For as 1. John. 2.15. If any man love the world, the love of the Father is not in him: if any man be carried away with the lust of the flesh, the lust of the eyes, or the pride of life, his heart is not right in the love of God; The amity of the world is the enmity of God, whosoever therefore is a friend of the world, maketh himself the enemy of God, I am. 4.4. And therefore it must needs be, that such as walk after the flesh and not after the Spirit, they are carried contrary ways, according to their contrary affections and likings. And so it cannot be that a man should walk both after the flesh and after the Spirit, and the course of a man's life cannot be holy, good, heavenly, and spiritual, and at the same time earthly, carnal, and sensual.

[Use. 1] This serves in the first place to discover to us the blindness and folly of many in the world. Many there be who think they may bring contrary ends together: they are of this mind, that they may walk both after the flesh and after the Spirit, that they may live as they are led by their own corrupt reason, their sensual and corrupt affections, even conforming themselves to the course of the world, in following after the profits, pleasures, and vanities of the world, and may do as the most do, and as the time serves: and in their speeches, their actions, their gestures, their attire, be like such as are carnal; and yet be religious, and the children of God, and servants of God too. Poor souls whosoever they are that thus think, they deceive themselves exceedingly, they are besotted with the deceit of sin, and they discern not the things that differ. Yea it is a sower fruit budding out from the bitter root of Atheism and infidelity, for men to think they may follow the course of the world, and yet be holy and religious, and the children of God. To instance in some particulars: Dost thou think that thou mayest be an earth-worm, always poring and digging in the earth, minding and affecting earthly things, and hunting after the things of this life, and yet be a child of God, and a servant of God, and walk after the Spirit? it is because thou believest not the word of the Lord Jesus, who hath told thee the contrary, Luke 16.13. Ye cannot serve God and riches. Dost thou think (as many do) that thou mayest serve God on the Sabbath as well at home as in the Church and public assembly, (being able to come to it) or as well on horseback as at a Sermon: or if thou come to the public exercise and attend on it, when that is ended thou art at liberty, and mayest then do a work of thy calling? it is because thou givest not credit to the word of God, he revealing the contrary to thee in his holy commandment. Dost thou think that thou mayest fashion thyself like to the world, in thy speech, in thy gesture, in thy attire, even attiring thyself like to a wanton, and yet be religious and a child of God? the word of God hath told thee the contrary, and it is because thou believest not the word of God, that thou art of that mind. And so I might instance in many other particulars. And know it whosoever thou art, that so far as thou dost follow the guidance of thine own corrupt reason in anything, so far dost thou swerve from the guidance of God's Spirit and grace: and it is as possible for thee to bring heaven and earth together, and to gripe them within thy fist, as it is for thee to walk both after the flesh and after the Spirit; and to live an holy, religious and spiritual life, and at the same time to live an earthly, carnal and sensual life. These two can never sort together, there is no medley, no mixture to be made of them. No, no, if the course of thy life be earthly and carnal; without all question it is not holy, and good, and heavenly, and spiritual. And take this with thee: If thou live not an heavenly life here in this world, thou shalt never live it in the world to come; thou shalt never enjoy the life of glory in heaven. It is not thine own strong conceit that will carry thee up to heaven, because thy conceit serves thee, that thou shalt be saved as well as the best, though thou be as bad as the worst. No, no, if thou walk according to the course of this world, Ephes. 2.2. after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience: with him, unless thou repent, thou shalt one day have thy portion: and therefore take heed of that course of life.

[Use. 2] Again, is it so that a man cannot possibly walk both after the flesh and after the Spirit, and the course of a man's life cannot be holy, good, and heavenly: and at the same time, earthly, carnal and sensual? then comfort thyself whosoever thou art, that findest thy walking and course of life, to be holy, good, heavenly, and spiritual. For what though it be so, that thou dost sometimes slip and fail, and art sometimes ouercarried, to the doing of some evil against thy purpose, and the best of thine actions are not done so cheerfully, and so exactly and perfectly as they ought, but they are mingled with many imperfections, and thou hast cause to be humbled for them? yet if thou be able to witness to thyself in truth, that the bent and purpose of thine heart is to please God in all things, and thy care and thy endeavor is to walk with God, and thou dost in some poor measure hold on a course in holiness: comfort thyself, thou hast good cause to be comforted, for then thou art one, even in God's accompt, that walkest after the Spirit; and the Lord esteems not of thee as one that walketh after the flesh. Though the flesh that still abides in thee, do intermeddle, and thrust in it self, and do cause thee sometimes to slip and fail, and to do good things imperfectly, yet the Lord passeth by thy failings and imperfections, he looks to thy walking and course of life, and that being holy and good, he esteems of thee as one that walks after the Spirit, and not as one that walks after the flesh, and consequently, as one that art in Christ, and by him freed from condemnation. And that is an excellent comfort, think on it to thy comfort.

Note we further, the Apostle here saith, that such as are in Christ, and by him are freed from condemnation, they walk not after the flesh but after the Spirit. Hence it is clear:

That the best of God's children living on the face of the [Doct. 9] earth, even such as are in Christ, and by him are freed from condemnation, they have in them both flesh and Spirit, both grace and corruption, and they walk after the one, and not after the other. Satan commonly troubles and disquiets poor weak Christians, and would bear them in hand that they are none of Christ's, because they have corruption and flesh in them, and they feel in themselves many sinful infirmities. Herein he plays the subtle sophister and cunning deceiver, he would have Christians to measure themselves by a false rule, by the rule of perfect sanctification, and he tells them, unless they be perfectly sanctified they are not in Christ.

Now perfect sanctification is the rule that is to be laid to the Saints in heaven, and not to those that live on the face of the earth. No, no, sin and corruption that is found in men or women, is not sufficient to prove them not to be in Christ, but their walking after it. If men walk after the flesh, they are not in Christ; but if thou having flesh and corruption in thee, thou art weary of it, and thou dost not willingly follow the motion and command of it, but dost even sigh and groan under it, as the people of Israel did under their servitude and bondage in Egypt, and grace hath wrought in thee a new disposition, such as nature never could bring forth: comfort thyself, undoubtedly thou art in Christ Jesus. Come we now to the second verse.

Our Apostle having in the verse foregoing laid down his general proposition, full of sweet and heavenly comfort to all that are in Christ Jesus; that to them there is no condemnation: in this verse he proves and confirms that proposition. Some would have this verse to be a proof and confirmation of the latter part of the former verse, namely, of that which the Apostle affirms of such as are in Christ, that they walk not after the flesh, but they walk after the Spirit. Say they, the Apostle confirms that part of the verse by an argument from the efficient cause of an holy and sanctified life, namely, the Spirit of Christ given to such as are in Christ, and have fellowship & communion with him. But indeed this verse is rather to be taken as a proof and confirmation of the former part of the verse foregoing. The Apostles proposition, there is no condemnation to such as are in Christ, that is most agreeable to the context, and to the drift & purpose of the Apostle. For having said there is no condemnation to them that are in Christ Jesus; some might haply think or say, Is there no condemnation to such as are in Christ? why, they that are in Christ Jesus have in them a remainder of corruption, there is impurenesse and defilement in part in all the powers of their souls, and in all the parts of their bodies: the impurenesse of nature is found in the best and in the most holy that live in the world, & that is enough to condemn them; how then are they freed from condemnation? This objection the Apostle here meets withal, and prevents, and makes answer to it on this manner: Howsoever the best and the most holy that live in the world have in them impurenesse of nature, which in it self and of it self, is enough to condemn them; and even for that, if there were no further matter of condemnation in them, the Lord might justly throw them to hell, yet there is that in Christ Jesus that is able to free them from it: yea there is that in Christ Jesus, even the law of the Spirit of life, that doth free all that are in him from the law of sin and of death: therefore there can be no condemnation to them. So the Apostle here reasons, and that is the dependence of this verse on the former.

Now in this verse, for the general matter of it, we have these things laid before us.

First, what it is that sets them that are in Christ Jesus free from their guiltiness in respect of their impure nature, and [ 1] from the power it hath in it self to condemn them, namely, the Spirit of life; which the Apostle delivers, together with the power of it, under the word Law; and the subject of it, in whom that Spirit of life is found, and that is in Christ Jesus: For the law of the Spirit of life which is in Christ Jesus.

Then the Apostle makes known the effect and powerful [ 2] work of that Spirit of life: that the effect of it is freedom; giving instance of that effect in himself, and in his own particular, setting it down in the time past: hath freed me. And to that he adds in the third place, from what himself [ 3] was freed, and from what all that are in Christ Jesus are freed, by the power of the Spirit of life in Christ Jesus, in the last words, from the law of sin and of death: and so we see the sum and substance of this verse. Come we to unfold the sense of the words of it.

This verse doth much trouble Interpreters, and is diversely taken according to the diverse applications of it, some applying it (as I said) as a proof of the latter part of the verse foregoing, and some as a confirmation of the former part of it, which (as I have shown) I take to be the right application of it. And I doubt not but that this verse and the two verses following, are to be taken as intended by the Apostle, touching the matter of Justification, and freedom from condemnation, and not concerning the sanctification of such as are in Christ: the context and words (as I conceive) will bear no other sound exposition.

For the Law of the Spirit of life. These words (of the Spirit of life) are diversely expounded. I will not trouble you with the variety of expositions, but give that which I conceive to be the true meaning of them, and most agreeable to the purpose of the Apostle. And the Spirit of life (as I take it) is here put for life, according to the phrase of Scripture, as Reuela. 11.11. After three days and an half the Spirit of life coming from God shall enter into them: that is, life it self. Now life is that whereby a thing acteth and moveth it self, and it is the cause and beginning of action and motion: and being here applied to Christ, we are to understand it of that in Christ which is the cause and beginning of all his holy actions. Now what is that? Why, surely his original holiness and purity, the holiness and purity of his human nature, which is here called the Spirit of life for two reasons.

[Reason 1] First, because it was infused into his manhood by the Spirit of God in his conception, when he was conceived in the womb of the virgin, he being conceived by the holy Ghost. Luk. 1.35. the Angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be borne of thee, shall be called the Son of God.

[Reason 2] Secondly, because of the perfection of it, it being most exact, and absolute, and perfect. It is usual in the Scripture to set out a thing in the perfection of it, and to the full, by adding the word Spirit unto it; as the spirit of pride, of truth, of error, and the like. So then the meaning of this phrase (the Spirit of life) is this, the most absolute and most perfect purity and holiness of the nature of man. And the word law here used, signifieth the power of that holiness and purity to countermand the power of sin, to acquit and discharge from sin: and that may be casily gathered from the opposition of it to the law of sin. (In Christ Jesus) So is the text original, 〈 in non-Latin alphabet 〉 , the law of the Spirit of life which is in Christ Jesus. The meaning is, which is inherent in Christ Jesus himself, as the proper subject of it. Hath freed me, that is, me being in Christ Jesus, and one with him by the bond of his Spirit, and by faith: hath perfectly freed me being imputed to me. For here no doubt the Apostle had an eye to that in the verse before, (There is no condemnation to them that are in Christ Jesus.) (From the law of sin, and of death.) The word sin, here signifieth the corruption, the blot and stain of nature: and in respect of the Apostle and true believers, the relics and remainders of that blot and stain still abiding in them: and by the law of sin, is meant that force and power it hath in it self, to make guilty in God's sight, and to bind over to punishment. And last of all, by the law of death, we are to understand the power of death, both of body and soul, both temporal and eternal, due to that blot and stain. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if he had said.

For the power of the most absolute and most perfect holiness and purity of the nature of man, which is found in Christ Jesus, is inherent in him as the proper subject of it, even the power and force it hath to acquit and discharge from sin, that being imputed to me, hath perfectly freed and delivered me, I being in Christ Jesus, and one with him by the bond of his Spirit and by faith, from the power which the remainder of sin, the blot and stain of my sinful nature, hath to make me guilty in God's sight, and to bind me over to punishment, and from the power of death both of body and soul, even of death temporal, and of death eternal, due to me in respect of that blot and stain of my corrupt and sinful nature.

Observe we that this verse hath respect to the first part of the former verse, as a prevention of an objection: for some might object and say, There is impurenesse of nature in the best and most holy that live in the world, how then are they freed from condemnation? This the Apostle meets with, and answers, That the perfect holiness and purity of Christ his manhood imputed to them, perfectly frees them from the power the defilement of their nature hath to condemn them, and it shall never condemn them; and so it is a truth that there is no condemnation to them that are in Christ Jesus. Hence then we may gather thus much.

That such as are in Christ Jesus, they are partakers of the [Doct. 1] benefit of Christ his most holy conception and birth, and of the perfect holiness and purity of his most holy and sanctified nature: not only the merit of Christ his active obedience in his life, and the merit of his suffering and death belongs to true believers, but the benefit also of his habitual righteousness, of his most holy nature belongs to them: and that is also imputed to them, to their justification in God's sight: and by the perfect holiness and purity of Christ his human nature imputed to them, they are accounted as holy and pure, and that in the sight of God, as if they themselves had been conceived and borne without spot of sin. And to this purpose is that of the Apostle 1. Corinth. 1.30 Christ is made to us of God, wisdom, righteousness, sanctification, and redemption. Christ is made to such as truly believe in him, not only righteousness in respect of his perfect fulfilling of the Law of God for them, but sanctification also, in respect of his holiness, innocence, and most perfect purity of his holy and sanctified nature. Ezech. 16.6. the Lord saith, He saw Jerusalem polluted in her own blood in her nativity and birth, and [ 8] he covered that filthiness of hers: verse 8: And hence it is that the Lord is said not to see iniquity in Jacob, Numb. 23.21. He sees no sin in his people and children, not that there is no sin in them that are justified by Christ, or that God cannot see it: for the best have corruption still abiding in them, which God seeth and chasteneth them for it, but that in the justification of a sinner, he looks on them in and through Christ, and beholds them in his perfect holiness and purity: and so he sees them as holy and pure, and free from all spot of sin. They are partakers of the perfect holiness and purity of Christ his most holy and sanctified nature, and that being imputed to them, they are accounted as holy and pure in God's sight, as if themselves had been conceived and borne without sin: and the reason and ground of this truth is this.

[Reason.] Whole Christ is given to such as are in him, even Christ with all his benefits; the benefits of his conception, birth, life, and death: he was incarnate and borne not for himself, but for God's chosen: Isai. 9.6. Unto us a child is borne, unto us a Son is given. He was borne that he might bestow himself wholly on true believers, as a mediator, and all his works of mediation, his holy incarnation, his fulfilling of the Law, his suffering for sin. And this we may resolve on as a certain truth, that such as are in Christ Jesus, they are partakers of the benefits of Christ his most holy conception and birth, and by the perfect holiness and purititie of Christ his human nature imputed to them, they are accounted in God's sight as holy and pure, as if themselves had been conceived and borne without spot of sin.

Now then, this may serve first to inform our judgments [Use. 1] touching justification of a true believer in God's sight: by this we may easily conceive how a true believer stands perfectly just and holy in God's sight, namely, by the birth and suffering of Christ, and by the obedience of his life, and also by the holiness and innocence of his conception and birth. By the merit of Christ his death, a true believer is discharged from the guilt and punishment due to him for sin, both original and actual: by the obedience of his life, he is accounted actually just and righteous; and by the holiness and purity of his conception and birth, he is accounted personally holy and pure, as if he had been conceived and borne without spot of sin.

Again, is it so that such as be in Christ Jesus are partakers [Use. 2] of the benefit of his most holy nature, and by the perfect holiness of his nature imputed to them, they are accounted as holy & pure in God's sight, as if themselves had been conceived & borne without sin? then here is matter of sweet comfort for thee whosoever thou art, that hast evidence in thine own soul that thou art in Christ: thou mayest hereupon conclude to thy comfort, that thou art perfectly just and holy in God's sight, in and through Christ: and it is neither the want of holiness in thy life, nor the want of purity in thy nature, that can condemn thee; there is a supply of perfect holiness both actual and original made to thee in Christ. Satan commonly seeks to brangle and trouble the conscience of a poor weak Christian on this or the like manner: he sets on him and tells him, thou art filthy, thou art unclean, and dost thou look to be saved, and to enter into God's kingdom? thou dost but deceive thyself. Admit this that Christ hath died for the sins that thou hast done, and hath also fulfilled the Law for thee, yet thou knowest thou art filthy, and thou art privy to the uncleanness of thine own heart and soul, sin cleaves to thee, and thou feelest it, and dost acknowledge it to God, and dost thou think to be admitted into God's kingdom of glory? No, no, I tell thee no unclean thing shall enter into that kingdom, the Lord himself hath spoken it, Revel. 21.27. There shall enter into it no uncle •• e thing, neither whatsoever worketh abomination or lies. See the cunning of the old serpent. The poor Christian may easily answer, and on the ground of truth now delivered may tell him, Though I be unclean in myself, yet in Christ there is perfect holiness and purity of nature, and I being in him, and through him, I am accounted even in God's sight, as holy and pure as if I had been conceived and borne without spot of sin, and as if I had no uncleanness in me. It seems then (will the devil say, and indeed it is the objection of the Papists) that God accounts thee, that art a sinner, to be just and holy, but that cannot be, that the Lord who is most just and holy should so do. The poor soul may answer him again, I being justified in the sight of God, in and thorough Christ, I am aquitted by Christ from all my sins: and though I have sin still sticking in me, and I am a sinner in respect of the inherency of sin, yet I cease to be a sinner in regard of guiltiness, I am not held guilty of sin: and having the perfect holiness and righteousness of Christ imputed to me, I am truly just and holy by imputation; there is a supply of perfect holiness, both actual and original made to me in Christ. Thus the poor soul may answer Satan, and cheare up it self. And herein comfort thyself whosoever thou art, that findest thyself in Christ; it is neither the want of holiness in thy life, nor the want of purity in thy nature, that can condemn thee, thou art partaker of the benefit of Christ his most holy conception and birth, and by the perfect holiness and purity of his human nature imputed to thee, thou art accounted as holy and pure in God's sight, as if thou hadst been conceived and borne without any spot of sin, and that is an excellent comfort.

In the next place observe we, how the Apostle here sets out the holiness and purity of Christ his human nature: he calls it not the life of the Spirit, or the life of grace, but which is more emphatical and weighty, and more sets out the excellency and perfection of it, (The Spirit of life) which is in Christ Jesus. Hence we are given to understand thus much.

That in Christ is not only the life of the Spirit, or the life [Doct. 2] of grace, as in other of God's children, but the Spirit of life is in him, in him is found the absolute perfection of holiness and purity; the holiness of Christ infused into him and in his manhood, is not only free from all spot of sin, but it is also enriched and filled with holiness, in greater measure then all men and Angels: the excellency and perfection of all divine grace is found in the manhood of Christ Jesus. And to this purpose that is a clear text, John 3.34. God gave him not the Spirit by measure: the graces and gifts of the holy Ghost were bestowed on him in fullness, and without measure. Isai. 11.2. the Prophet speaking of Christ saith, The Spirit of the Lord shall rest upon him, even the fullness of the Spirit: & then he reckons the particular gifts and graces of the Spirit, and gives to them the title of Spirit: The Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the Lord: thereby signifying the absolute perfection of those graces. Acts 10.38. the Apostle Peter saith. God hath anointed him with the holy Ghost. And Heb. 1.9. it is said that God anointed him with the oil of gladness above his fellows. And Luke 4.1. it is said, that he was full of the holy Ghost. John. 1.14. saith the Evangelist, The Word was made flesh, and dwelt among us, and we saw the glory thereof, as the glory of the only begotten Son of the Father, full of grace and truth. The Scripture is plentiful in the proof of this: That in Christ is found the absolute perfection of holiness and purity; the holiness and purity of Christ infused into him, and inherent in his human nature, is most absolute, [Quest.] and most exact, and perfect. But here a question may be moved: whether Christ in his conception and birth, had such a perfection of grace as could admit no increase, or no? [Answ.] To this I answer: No, he had not, in his manhood he increased in grace as he did in age and in stature: the text is clear, Luke 2.52. Jesus increased in wisdom and stature, and in favor with God and men. And this increase was not only in respect of experience, and the manifestation of grace before God and men, as the Schoolmen hold, but in respect of the habit or gift of grace. Yet so are we to understand it, as that it was an increase without all imperfection, there was not the least imperfection, the least defect in that grace that was in Christ in his infancy. In his infancy he received a full measure of grace, and even fullness of grace agreeable to that age, and fit for that age, and the works to be done of him in that age. And when he was twelve years old he received a further measure fit for that age: and so when he was thirty years old, and was baptized, and began to preach, then was accomplished the Prophesy of Isaiah, The Spirit of the Lord is on me, because he hath anointed me, that I should preach the Gospel to the poor: he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised. Luke 4.18. And then he had the full growth of grace; and this increase of grace, and a perfection of grace may well stand together. As it pleased Christ to take to himself the body of an infant, and to grow up in stature of body; so also it pleased him to take a fullness of grace agreeable to that age, and to grow and increase in grace: and so the holiness and purity infused into Christ, and inherent in his manhood, was even from his conception a perfect measure of grace, and being come to the full growth it is most absolute, and most exact and perfect, and it was needful so to be. There is reason why it should so be, that the holiness and purity infused into Christ, and inherent in his human nature, should be most absolute and perfect, and that he should be free from all spot of sin, and have absolute fullness of grace and holiness in him, even holiness in the highest degree of perfection.

That he might be fit for the accomplishment of his office of Mediator, and that he might in both natures, [Reason.] both in his Godhead and in his manhood, be a perfect Savior. In his Godhead, he was holiness it self, and therefore called Jehovah our righteousness, Ierem. 23.6. And it was needful also that in his manhood he should be perfectly holy and pure, that he might be an absolute and perfect Savior.

Now then this trurh, that in Christ is found absolute perfection [Use 1] of holiness and purity, even the holiness and purity inherent in Christ his human nature is most exact and perfect: this may inform us in this particular, that Christ did not fulfill the Law to merit eternal happiness and glory for himself, by the actions of his life, by his active obedience: he needed not so to do, for he was most worthy of all honor, and all glory, in respect of his original holiness and purity, that was in him at the very first moment of his conception.

Again, this truth now delivered, may further inform us [Use 2] where perfect holiness and purity is to be found, to the comfort of true believers, namely, in the manhood of Christ. In his Godhead indeed is infinite holiness, but that is inaccessable, we cannot attain to it, 1. Tim. 6.16. but his human nature being perfectly holy, and perfectly sanctified, that is as a pipe or conduit to convey it to all that truly believe in him.

Now further, is it so that in Christ is found absolute perfection [Use 3] of holiness, and the purity of Christ infused into him and inherent in his human nature, is most absolute? surely then it must needs be, that there is a proportion of holiness, a measure of holiness in the members of Christ. Is there fullness of holiness in Christ the head, and not a proportionable measure of holiness in his members? it is not possible, that were to make the mystical body of Christ a monstrous body. Out of all question, there being fullness of grace and holiness in Christ, there is a proportionable measure of holiness and purity in all that are in Christ. For as the Apostle saith, 1. Cor. 6.17. He that is joined to the Lord is one Spirit: and John. 1.16. Of his fullness have we all received, and grace for grace. All that are in Christ receive of his fullness, and are partakers of that grace and holiness that is in him, in some measure: and therefore deceive not thyself whosoever thou art. Herein many deceive themselves, they think they belong to Christ, and that he is their head and Savior, and yet they have no dram of holiness in them: no, their hearts are full of many foul and filthy lusts, of pride, envy, covetousness, and the like, and their lives are soyled with many foul and gross sins: yea they cannot endure a measure of holiness and purity in others. Such persons deceive themselves exceedingly: and take heed of this deceit whosoever thou art, remember the truth now delivered, that in Christ is sound absolute and perfect holiness, in Christ is the Spirit of life; and if thou be joined with him, thou hast the same Spirit, thou art partaker of that holiness in some proportion. 1. John. 3.3. Everyone that hath this hope in him, purgeth himself even as he is pure: he labors for holiness, and he never rests till he find his heart and life in some measure sanctified & purified. For assuredly, as Christ hath in him the Spirit of life, so such as are in Christ have the life of the Spirit in them in some proportion.

[Use 4] Last of all, is it so that in Christ is found absolute perfection of holiness and purity? then comfort thyself whosoever thou art that hast in thee the beginnings of true grace, and true holiness, and findest in thee the life of the Spirit: that gives thee evidence that thou art in Christ, and being in Christ, in him thou hast perfection of grace and holiness. In thyself thou findest great want, and a scant measure of grace and holiness, and thou many times complainest of it: comfort thyself, in Christ thou hast perfection of holiness and purity: As thy life and happiness is hid and laid up in Christ, so is thy perfection of holiness, thou mayest not look to find it in thyself, so long as thou livest on the face of the earth. No, no, the Lord will not trust thee with it, he knows if thou wert trusted with it, it is a thousand to nothing thou wouldest lose it; he hath laid it up in a surer hand, even in the hand of the Lord Jesus: and out of his hand all the devils in hell are not able to wring it. In him is laid up absolute perfection of holiness, and he is able to keep it safe for thee, and thou being in Christ, in him thou shalt be sure to find it, and not miss of it: and that is an excellent comfort, and think on it to thy comfort, thou that hast the first fruits of the Spirit, even the beginnings of true grace and true holiness in thee.

Note we further, the Apostle here ascribes a power to the Spirit of life, to the absolute holiness in Christ Jesus, under the word Law, and he makes that power able to free from the power of sin, and from the power of death. Whence note we thus much.

That there is a greater power and force in the perfect holiness [Doct. 3] of Christ to justify such as are in him, then there is in their impurenesse and defilement of natu • e to condemn them. The perfect holiness of Christ Jesus is of greater force to make them holy and pure in the fight of God, then the impurenesse of their nature is to make them guilty in God's sight, and to bind them over to punishment.

For why, though it be holiness inherent in the manhood of Christ, yet it is the holiness of the mediator, even the holiness of that person who is both God and man. As the blood of Christ is of infinite worth and value, though it be the blood of Christ as he is man, and shed only as man; yet being the blood of that person who is both God and man, and hence called the blood of God. Act. 20.28. and in that respect of infinite price and value: so the holiness inherent in the manhood of Christ, being the holiness of him who is both God and man, it is of infinite force to free from sin and death; and so of greater force to justify such as be in Christ, then the defilement of their nature is to condemn them.

[Use 5] And this is a ground of sweet comfort and consolation to all that are in Christ: hereupon they may cheare up their hearts against discouragement, in regard of that mass, and lump, and body of sin they find in themselves, which they find to be strong and powerful in them, and many times prevailing against the power of grace in them. What though it do so prevail sometimes, yet know it whosoever thou art that art in Christ, it shall never prevail to thy condemnation. No, no, there is greater force in the holiness and purity of Christ Jesus, to make thee holy and pure, and that in the sight of God, then in that, to make thee guilty in God's sight, and to bind thee over to punishment. The holiness and purity of Christ Jesus imputed to thee, makes a louder cry in the ears of God for thy justification, then that doth or can do for thy condemnation, and to call for the wrath and vengeance of God on thee.

Mark we further, the Apostle here making known the effect and powerful work of the Spirit of life in Christ, to be freedom and deliverance from the power of sin and death, he gives instance of that effect in himself, in his own particular. He s • ith, The Law of the Spirit of life which is in Christ Jesus, hath freed me from the law of sin and of death. Now this the Apostle did not only for his own comfort, but also for the comfort and confirmation of others, whosoever they be that are in Christ Jesus. As in the Chapter before he sets himself as an example of weakness, and of the spiritual combat; so here he sets himself before us as an example of confidence, touching his freedom from the power of sin and death, in and through Christ Jesus, to the comfort of all such as be in Christ: and his example is of excellent use, for the comfort of all true believers. But that point I pass by, having not long since shown, what use we are to make of the examples of holy men laid before us in the Scriptures. And in that the Apostle here speaking of the freedom from the power of sin and death, through the power of the Spirit of life in Christ Jesus, he speaks of it as belonging to himself, that himself in particular was partaker of that benefit to his comfort, and saith, the law of the Spirit of life which is in Christ Jesus hath freed me from the law of sin and of death. He gives us to understand thus much.

That it is not sufficient for us to know the benefit of [Doct. 4] Christ his most holy and sanctified nature, and to know that in Christ is freedom from the power of sin and death, and other benefits and saving comforts that are found in Christ Jesus: but we must apply them to our selves in particular. If we would have true comfort touching freedom from condemnation through Christ, and other benefits of Christ, we must never rest till we be able to say with the Apostle, that we in particular are freed, that the law of the Spirit of life which is in Christ Jesus hath freed us in particular. To our knowledge of the benefits of Christ and saving comforts found in him, we must join particular application of them to our selves, if we would find true comfort in them, as Eliphaz said to Job, Job 5.27. We must hear and know them for our selves: we must be able to say with the Apostle, Galat. 2.20. I live by faith in the Son of God, who hath loved me, and given himself for me in particular. For why.

It is only true saving and justifying faith in Christ, that [Reason. 1] yields true comfort, in respect of Christ his benefits and saving comforts: and it is the nature and property of such a faith, to appropriate the general promises of the Gospel, and to apply the benefits of Christ particularly. And these things are essential in true saving and justifying faith, and of the nature of it: knowledge of Christ, and of his benefits, and apprehension and particular application of them to the comfort of the believing soul. And hence is faith said to be a receiving of Christ, John. 1.12. As many as received him to them he gave power to be the sons of God, even to them that believe in his name.

Again, what comfort is there in this, to know the power [Reason. 2] of the Spirit of life in Christ, and that there is freedom from condemnation to such as are in Christ, and to be able to speak and to discourse at large of the benefits and saving comforts in Christ, and not to apply them to our selves in particular? Surely such knowledge is far from yielding true and sound comfort, Not the Law only but the Gospel is a killing letter, if we rest in the letter of it, and know it only in the general, and find not out the sweetness of it, applying it to our own souls in particular. And therefore it is not enough for us to know the benefits and saving comforts that are found in Christ, but we must apply them to our selves in particular: to our knowledge of them we must join particular application of them to our selves, if we would find true sweetness and sound comfort in them.

[Use 1] Now then this first discovers to us, that the faith which the Papists hold to be justifying faith, is a faith without any true comfort in it: for they disclaim particular application of Christ and of his benefits: yea, they hold it to be an impudent fiction, and an idle fancy, to apply Christ and his benefits particularly: and they cry shame on particular application of Christ and his benefits, and they will have faith to be nothing else but a general knowledge, or at the most but a general assent to the truth of the Scriptures, and to the truth of the articles of faith, which indeed may be in reprobates, yea in the devils themselves: and therefore there is no true nor sound comfort in Popish justifying faith. I leave them.

[Use 2] Let everyone of us look that we join to our knowledge of Christ and his benefits, particular application of them to our selves, and rest not in this knowledge of the sweet and excellent comforts that are found in Christ Jesus, that thou art able to speak of them: but if thou wouldest find true comfort in them, apply them to thine own soul in particular; the particular application of them will yield thee true comfort both in life and death. Haply thou wilt say, this is the hardest matter in the world, oh that I could believe and apply them to myself, I would fain apply Christ and his benefits to myself, but alas I cannot, I cannot say that Christ hath freed me from condemnation, and that Christ hath fulfilled the Law, and died for me in particular, I would willingly be able to say so, and be persuaded of it, but alas I find that I cannot. I answer: Thou that findest this hardness in thee to believe, and to apply Christ to thyself, is thy mind set on Christ? dost thou will and desire unfeignedly to believe in him, and to apply to thyself in particular the benefits of Christ? dost thou endeavor and use means to that purpose? art thou grieved that thou canst not believe as thou oughtest, and as thou desirest? Comfort thyself, assure thyself the Lord accepts of thy will to believe for faith, and he accepts of thee for a true believer. Thou wilt say again, Indeed sometimes I seem to have some comfort, and I think I do apply the benefits of Christ to my comfort, but how shall I be sure that I do it in deed and truth, and that I do not deceive myself as many do? Many persons have a strong faith in Christ, and out of their blindness and presumption say they doubt not, but that if they should die at this present, they are sure they should go to heaven: but alas, it is but out of their blindness and ignorance; they consider not how hard a thing it is to believe in Christ. How shall I be sure that I believe? I answer. [Quest.] Thou mayest be sure of it by two things.

First, [Answ.] if thou find in thee the proper fruits of a true justifying faith, such fruits as can come from no other root, as namely, an inward love of God in his word of promise, a standing in awe of God in his word of threatening, a willing subjection of thy heart and life to the will of God revealed, in all things, a continual lifting up of thy soul to God in prayer, and thanksgiving on all occasions. [ 1]

Secondly, if thou find in thee the power of faith, and [ 2] grace in time of temptation, enabling thee to withstand the lusts of thine own heart, and the corruptions that are in the world, and the temptations of Satan, and to overcome them, 1. John. 5.4. Or if thou be overcome by violence of any temptation, yet it is with much striving and reluctance.

If thou find these things in thyself, thou mayest conclude to the comfort of thine own soul, that thou hast true justifying faith, even a faith applying the benefits of Christ to thine own soul particularly: and hereby try thyself, and never rest till thou find in thee these things. If thou find these things in thyself, certainly thou doest join to thy knowledge of the benefits of Christ particular application of them, and that will yield thee sound comfort both at the hour of death, and at the great day of the Lord. The Papists go about to prove from this verse, that the grace of regeneration, inherent holiness, doth free from sin, and justify in the sight of God, and is the cause of justification in God's sight. And thus they reason. Say they, the law of the Spirit of life doth free from sin and from death, and that law of the Spirit of life is the grace of regeneration, inherent holiness wrought in us by the spirit of grace and sanctification. For this they allege the authority and interpretation of some of their writers: And therefore, say they, the grace of regeneration, inherent holiness, doth justify in the sight of God, and is the cause of justification: and it is not righteousness imputed that doth justify in the sight of God: that is their doctrine.

[Answer.] They are easily answered. For first grant this, that the law of the Spirit of life doth free from sin, taking the law of the Spirit of life for the grace of regeneration, (which indeed is not the meaning of that phrase in this place, as we shown in opening the text,) yet grant that to be the meaning, they gain nothing by it: it follows not thereupon, that the grace of regeneration doth free from sin: but how? Quoad material, non quoad formal: in that it doth purge out and bridle the evil motions and sinful lusts of the heart in such as are justified, but it doth not free any that is not justified from the guilt of his sin, and acquit and discharge from it in the sight of God: no, there is no such matter. Again, the Apostle saith not, the law of the Spirit of life in me, or the law in us, but the law of the Spirit of life in Christ Jesus. He makes the subject of that law of the Spirit of life he speaks of, to be Christ Jesus, and not our selves; and therefore it cannot be understood of holiness inherent in us. And further, he saith not, the law of the Spirit of life hath freed me from sin, but from the law of sin. So that still admit that interpretation to be good, that by the Law of the Spirit of life, is meant the grace of regeneration; yet that will not follow which the Papists do infer on it, that the grace of regeneration doth justify in the sight of God: but only this will follow on it, that the grace of regeneration doth free from the power and dominion of sin. And therefore this text makes nothing for that the Papists would fasten on it, and which they would conclude from it.

Observe we further, the Apostle here ascribes a power to sin: and understanding by sin, (as I shown) the impurenesse and defilement of nature, even a power to make guilty in God's sight, and to bind over to death, to death of body and death of soul, death temporal, and death eternal, he puts them together, and conioynes them: and the point hence is this.

That the impurenesse and defilement of nature, if no other [Doct. 5] sin were added to it, is enough to make men liable to death of body, and death of soul, even the filthiness and pollution in which men are conceived and borne, is enough of it self to condemn them without any other sin added to it. And it was needful that the Son of God should come down and take our nature upon him, and be conceived and borne pure and holy, that he might free God's elect from the impurity and filthiness of nature. And this doubtless David knew well, when making confession of his sins, Psal. 51. he broke out and said, verse 5. that he was conceived in sin, and borne in iniquity: as if he had said, Lord I acknowledge my filthiness and pollution of nature, and that in regard of the impurenesse of my nature, if I had no other sin, I deserve thy wrath and everlasting perdition. Ephes. 2.3. the Apostle acknowledgeth, that himself and other true believers were by nature the children of wrath as well as others; plainly teaching us, that all by nature, in regard of the filthiness and pollution in which they were conceived and borne, if they had no other sin added to it, yet in regard of that, they are liable to the wrath of God and everlasting perdition: For why, the reasons of it are plain. As,

[Reason 1] First, the impurenesse and defilement of nature is contrary to the perfection, purity, and holiness that is required in the Law of God, and is in it self truly and properly sin: and therefore of it self it is enough to make men liable to death of body and death of soul, death temporal and death eternal, For the wages of sin is death, Rom. 6.23. Again,

[Reason 2] Secondly, men are not bound to yield obedience to the Law of God only in the actions of their lives, but they are also bound to keep it constantly from their very conception to their death: and if they fail in anything, and yield not perfect conformity to the Law of God from the moment of their conception to their death, they are liable to the curse of the Law, unless they be freed from it by Christ. And therefore it must needs be, that the impurenesse and defilement of nature, if no other sin were added to it, is enough to make men liable to death of body and death of soul. And it was needful that the Son of God should descend from heaven, and be conceived and borne pure and holy, that he might free God's elect from the impurity and defilement of nature.

[Use 1] And this discovers to us the error of the Papists, who magnify nature, and dream of pure naturals; and howsoever they do not altogether her deny original sin, yet they much extenuate and lessen it, and they hold and teach that the inclinations and proneness to sin or natural concupiscence in such as are baptized, is not an evil repugnant and contrary to the Law of God, or (as they speak) an evil that hath the form of sin in it: but (say they) it is a matter left in them, wherein the godly may exercise their power and strength in striving against it; and if they fight and strive against it manfully, they shall thereby obtain eternal life. Thus they hold and teach, which is indeed a foul and gross error, it cannot stand with the truth now delivered. If so be the impurenesse and defilement of nature, without any other sin added to it, be enough to make men liable to death of body and death of soul, as we have cleared and proved, certainly then it must needs be, that it is an evil repugnant and contrary to the Law of God, and an evil that hath the form of sin: for nothing but sin deserves death of body and death of soul; therefore the Papists err grossly, that deny it.

I leave them, and for the use of the point to our selves, the [Use 2] truth now delivered may teach us not to marvel at it, that infants do die and are taken away by death in their infancy. Though they may be truly said to be innocents in regard of actual sin, yet they are not innocents in respect of original corruption, they have that impurenesse in them, even from their conception and birth: that is enough without any other sin added, to make them liable to death of body, yea without God's mercy to death of soul. Indeed infants within the covenant are freed from the sting and curse of death, but they are subject to it as the true believing members of Christ are, and death to them is sanctified and sweetened, and made a passage to heaven.

Again, is it so that the impurenesse and defilement of [Use 3] nature without any other sin added to it, is enough to make men liable to death of body and death of soul? Take we then notice of this, and let us seriously think on it, to stir us up to the magnifying of the great mercy of God towards us. If we duly consider it, and think on it as we ought, we shall find, that on this ground we have just cause to admire, and to magnify the wonderful mercy, patience, and goodness of God towards everyone of us. For why, even the filthiness and pollution in which everyone of us was conceived and borne, did afford matter enough for the Lord's wrath to seize on to our everlasting confusion, and even for that without any other sin added to it, might the Lord have justly thrown us to hell. Now the Lord hath spared us, some twenty, some thirty, some forty years and more: and herein appeareth the wonderful and unspeakable mercy, and patience, and goodness of God towards us; and we are to magnify his mercy, patience, and goodness, and to make use of it. We are to be humbled for the impurenesse of our nature, & to make our peace with the Lord: for to that end he spares us, that besides the acknowledgement of his goodness and mercy, we should be humbled before him, and make our peace with him, not only in respect of our actual sins, but even for the impurenesse of our nature: we have cause to be humbled for that, as well as for our actual sins, for even for that if we had no other sin, might the Lord justly pour out his full wrath upon us in this life, and forever in the life to come. Alas, many consider not what an evil their corrupt nature is, and they are never troubled in respect of those evil motions and lusts that arise from their own corruption: and many full little consider that the Son of God must come down from heaven, and humble himself, and become a man, that he might free God's chosen from the impurenesse and defilement of their nature. They think not on this, alas, their eyes are shut up, they see it not: no, they bless themselves in respect of their civil, honest, orderly carriage, and think all is well with them, if they live in civil fashion in the world, and be free from foul and gross sins, such as the world takes notice of. Poor souls, they see not the impurenesse of their hearts, and that in respect of that they are liable to death of body and death of soul. Let us then learn to take notice of it, that our own clothes will make us filthy, and plonge us in the pit. Job 9.31. that the impurenesse of our nature is enough to condemn us, if no other sin were added to it: and let us bewail that, and be humbled for that, as well as for our actual sins, and acknowledge God's mercy in sparing us, and that he did not throw us to hell so soon as we were conceived in the womb; he might justly have done it, but he hath hitherto spared us. Oh then let us acknowledge and magnify his goodness, patience, and mercy: and in respect of the impurenesse of our nature, even the best of us have still a remainder of it still abiding in us; and in respect of that, we have cause to hang down our heads: let us I say, even the best of us, in respect of the impurenesse of our nature, learn to walk humbly before the Lord all the days of our lives. Come we now to the third verse.

THis verse hath respect to the verse foregoing, as yielding a proof and confirmation of that, that the most absolute and perfect holiness and purity of Christ his human nature, called the Spirit of life, imputed to such as are in Christ, doth free them from the impurenesse and defilement of their nature still abiding in them, both from the guiltiness of it, and from the punishment due to it, and doth make them holy in the sight of God. The Apostle here confirms that, from the effect of God his sending his Son into the world. And of the Son of God his taking flesh and the nature of man on him, that the effect was the condemnation of sin in that flesh: and in that human nature of the Son of God, being sent of his Father into the world, and taking the nature of man on him, he in that nature condemned sin, and so freed all true believers from the impurenesse and defilement of nature: that is the main drift of the Apostle in this verse, and the respect it hath to the foregoing matter. In this verse we have these things offered.

First, that the Law could not do that which Christ did, there was an impossibility in the Law to do it. Why? because it was weak, and wanted power to that purpose. That which was impossible to the Law, in as much as it was weak, saith the Apostle. And lest he should seem to wrong the Law, he explains himself and saith, the weakness of it was in regard of the flesh, it was weak because of the flesh. And then:

Secondly, we have here laid before us what Christ did, namely this, that he condemned sin, and wherein it was that he condemned sin, that it was in the flesh. And this effect and working of Christ, the condemning of sin in the flesh, the Apostle doth not barely deliver, but he sets it down together with another special work of God going before it, and that was the sending of Christ into the world; that God sent his own Son into the world, to be incarnate, and to take the nature of man on him, which is further amplified by a particular end of his sending in the flesh, that it was for sin. God sending his own Son, in the similitude of sinful flesh, and for sin: and then follows the effect: That he being so sent, he condemned sin in the flesh.

Touching this verse in general, as I said, it is to be taken as intended by the Apostle, touching the matter of justification, and not concerning sanctification. The whole matter of it, if we duly observe it, tends to set forth justification: for here the Apostle shows that the Law cannot justify, that the Law cannot bring to God's chosen perfect holiness and purity. Though the Law command and require perfect righteousness, both of nature and actions, yet it brings not perfect holiness and purity to God's chosen: it is only Christ Jesus being sent of his Father, and taking flesh on him, that condemns sin in his flesh, and brings such a perfection of holiness and purity to God's chosen, as being imputed to them, makes them perfectly holy and pure in God's sight: that is the very purpose of the Apostle in this verse. And this verse being a proof or an explication of that which is delivered in the second verse, it proves strongly against all that gainsay it, that we have rightly expounded that verse; and that by the Law of the Spirit of life in Christ Jesus, is meant the perfect holiness and purity of Christ his human nature. And they that cavil and except against that exposition, do it without ground. That that was impossible to the Law, or as it is in the new translation, what the Law could not do: By the Law, we are to understand the moral Law of God: and what is the thing the moral Law could not do, we may gather from the last clause of the verse, (condemned sin in the flesh.) God sending his own Son in the similitude of sinful flesh, condemned sin in the flesh, and that was the thing the Law could not do, it could not condemn sin in the flesh, it could not free from sin in the sight of God, and bestow on men perfect holiness and righteousness, in as much as it was weak, that is, of no force, of no power nor strength to that purpose, because of the flesh, or by reason of the flesh. By flesh, is here meant the corruption of nature, that which is in men by natural generation, as John. 3.6. That which is borne of the flesh is flesh. (God sending his own Son) the word God here standing in relation to Christ, is to be taken personally, for God the Father the first person in Trinity. Sending, that is, in his eternal counsel having designed to the office of a Mediator, as John. 10.36. Say ye of him whom the Father hath sanctified, and sent into the world, did in the fullness of time exhibit him. Galat. 4.4. When the fullness of time was come, God sent forth his Son, that is, his eternal Son, begotten of him from all eternity, and of the same eternal essence with the Father, and so his only begotten Son, as he is called, John. 3.16. In the similitude of sinful flesh. The word similitude, must not be here simply referred to the flesh, but to sinful flesh. And the meaning is, endued with human flesh, and a having a true body and a true soul, like to our sinful bodies and souls, but yet free from all spot of sin in his body and soul, as Heb. 4.15. He was in all things tempted in like sort, yet without sin. (And for sin.) Some expound these words to be a sacrifice for sin, but they are mistaken, the Apostle here speaks not of Christ his sacrifice or death, but of his incarnation and coming in the flesh, that he was sent, and became man for sin, namely, to take away and to drive sin out of our nature, which he took on him. For (as Beza well observes) the Apostle saith not for sins, but for sin, meaning the blot and stain of nature, which did stick in our flesh, before Christ did assume and take our flesh on him, and did fully sanctify that assumed flesh. (Condemned sin in the flesh.) The word condemned, is here put by a metaphorical metonymy, for that which followeth condemnation, namely, for the abolishing and taking away of sin. As condemned persons use to be cut off, and to be taken out of the world, that they may be no more: so the Apostle saying that Christ condemned sin, he means, he abolished and took sin at once quite out of the way: so the word is used, 1. Pet. 4.6. In the flesh, that is, in the nature of man, even in that flesh and human nature that he assumed, he abolished sin altogether: and that flesh of his being perfectly holy and pure, and the holiness of it being imputed to such as are in Christ, it takes away the guiltiness from them in respect of the impurenesse of their nature, and they thereby are made perfectly holy and pure in God's sight. So (as I take it) we are to understand these words, condemned sin in the flesh. Thus then conceive we the meaning of this verse, as if the Apostle had said.

For that which the moral Law of God could not do, which was not possible for the Law to do, namely, to free men from sin in the sight of God, and to bestow on them perfect holiness and righteousness, in as much as it had no force, nor power to that purpose, by reason of their natural corruption: God the Father exhibiting and sending into the world his eternal and only begoten Son, whom in his eternal counsel he had designed to the office of a Mediator, I say, sending him into the world endued with human flesh, even with a true body and a true soul, like to our sinful bodies and souls, yet free from all spot of sin, and that to take away and to drive sin, even the blot and stain of nature out of our nature which he took on him, he did indeed in that flesh and human nature that he assumed, abolish sin altogether, and took it quite out of the way. That flesh of his being perfectly holy and pure, and the holiness of it being imputed to such as are in Christ, it frees them from guiltiness in respect of the impurenesse of their nature, and they are thereby made perfectly holy and pure in God's sight.

The Apostle here saith: that which was impossible for the Law to do, God sent his Son to do for his chosen, and the thing as I said, the Law could not do, was this, it could not free men from sin in the sight of God, it could not bring them perfect holiness and righteousness. Hence then it is clear.

[Doct. 1] That the moral Law of God doth indeed teach perfect righteousness, both of nature & actions: but it cannot justify any in the sight of God, it cannot possibly bring to men perfect holiness and righteousness, by which they may stand perfectly holy and just in God's sight, that is a thing impossible for the moral Law to do.

For why, the moral Law of God offers no pardon, nor forgiveness of any the least sin, that is proper to the Gospel: the Law hath in it no promise of remission of any sin: no, it threatens the curse for the least breach and transgression of it. Galat. 3.10. Cursed is every man that continueth not [Reason. 1] in all things which are written in the book of the Law to do them. And as the Apostle saith, James 2.10: If a man fail but in one point, he is guilty of all, he is a transgressor of the Law, and he is liable to the curse of the Law. And hence is the Law called, A killing letter, the ministration of death, the ministry of condemnation. 2. Cor. 3.6, 7.9.

Again, the Law is not able to work faith in men, by [Reason. 2] which they may lay hold of remission of sins offered to them in the word of promise. For the Law reveals not justifying faith; and what it reveals not to us, it works not in us. And further, the Law only teacheth what we ought to do, and what to avoid, but it ministereth no strength to us to do that it commands; that is also proper to the Gospel, the Gospel only ministereth the Spirit, Gal. 3.2. Receiued ye the Spirit by the works of the Law, or by the hearing of faith preached? So that on these grounds, we may resolve on this as a certain truth, that the moral Law of God cannot justify any in the sight of God: it is not possible that the Law of God should bring men to perfect holiness and righteousness, by which they may stand perfectly just in the sight of God.

Now then, first this meets with that erroneous conceit of [Use. 1] the Papists, who hold and teach justification in God's sight by the works of the Law, directly contrary to this truth, that the Law cannot possibly justify any in the sight of God: yea directly contrary to the plain evidence of the Scripture. Rom. 3.20. saith the Apostle, By the works of the Law, shall no flesh be justified in his sight. It is but a shift to expound that place, either of the works of the ceremonial Law, or of the works done by the strength of nature: for the Apostle there subjoins, By the Law comes the knowledge of sin: Now the knowledge of sin comes not by the ceremonial Law, that brings not men to a sight of sin, but the moral Law is that by which men come to the knowledge of sin.

Again, all men have sinned, and good works done by them, being in the state of grace, and by the strength of grace, (admit them to be most exact and perfect, and done according to the strict rule of the moral Law,) yet can they not procure pardon of the least sin: and therefore they cannot possibly justify any in the sight of God. Again,

[Use. 2] Is it so, that the moral Law of God cannot justify any in the sight of God, that it cannot possibly bring to men perfect holiness and righteousness, by which they may stand just and righteous in God's sight? then take we heed that we seek not justification in God's sight in and by the Law, and that we seek not life and salvation in our own observance and fulfilling of the Law of God. It is an error engrafted in nature, it is natural for men to seek for life and salvation by something in themselves, and by their own deeds. The blind ignorant multitude make this plain to be a natural error. Ask them how they look to be saved, and they commonly answer; By their good meaning, by their good dealing, and good serving of God; they do nobody harm, they serve God duly and truly, and they hope they shall go to heaven. Poor souls, they deceive themselves, this is out of their blind ignorance, this is to seek for life and salvation where it is not to be found. The Law only shows us our sins, and the curse due to us for the same, without remedy, and so it drives us from it self, and out of our selves, to seek remedy elsewhere: it is a Schoolmaster to bring us to Christ, Galat. 3.24. Indeed it is an abuse of the Law, to seek for life and salvation by it: we are to make another use of it, to make the Law a Schoolmaster to drive us to Christ, by showing us our sins, and what we have deserved by them; and so whipping and scourging our naked consciences, with the smart of it, yielding us no remedy by which we may be freed from the curse of it, and so driving us to Christ, in whom we shall find full remission of all our sins, and full and perfect holiness, both of nature and life, and an acceptation of our imperfect obedience; which benefits the Law cannot afford us. Learn therefore for thy justification and salvation, to go out of thyself, and seek for those things only in Christ. Cast thyself wholly on him, rest on him, and build thy faith on him; and thou then buildest on a sure rock, against which all the gates of hell shall never be able to prevail. In the next place observe we: The Apostle saith, the moral Law of God could not bring to men perfect holiness and righteousness, that was a thing impossible to the Law: and why? Because it was weak, it was unable and insufficient to that purpose; and yet not in it self, but because of the flesh, because of the corruption of nature. Hence we may easily conclude and gather thus much.

That no man living in this world, having flesh and the corruption [Doct. 2] of sin in him, as the best have in part, so long as they live on the face of the earth: no man living in the world, can possibly keep and fulfill the moral Law of God: it is not possible for any mere man, in his own person, in the the time of this life, to keep and fulfill the Law of God in perfection: he cannot perfectly and fully keep the Law of God, and not fail in anything the Law requires, that is not possible. A man that is in his natural state and condition, is absolutely and altogether unable to yield obedience to any part of God's Law: yea, such as are regenerate in the highest degree of regeneration, living on the face of the earth, they are unable to yield obedience to the Law of God, in that manner and measure as it ought to be obeyed; even they fail in many things, and diverse and sundry ways. James 3.2. saith the Apostle: In many things we offend all. Even the best of God's children sin in many things. Eccles. 7.22. Surely (saith the Preacher) there is no just man in the earth, that doth good and sinneth not: there is not such a man to be found on the earth. Psal. 130.3. saith the Psalmist, If thou O Lord straightly markest iniquity, O Lord who shall stand? Job 9.3. Job saith, He could not answer the Lord one thing of a thousand. Mat. 6.12. Christ hath taught such as are able to call God Father, to pray, Forgive us our debts. And many like evidences of Scripture might be brought to clear and confirm this truth: that it is not possible for any mere man, though he be regenerate and have attained a great measure of holiness, in his own person, in the time of this life, to keep and fulfill the Law of God. The most holy, and the most regenerate that lives on the face of the earth, cannot perfectly and fully without failing, observe and keep the Law of God.

[Reason.] And the reason and ground of it is, in regard of that disproportion that is between the Law of God and our nature: for the Law of God is perfectly holy, and pure, answerable and proportionable to the Law-giver God himself, and our nature is in it self extremely impure, and filthy, and there is no proportion between them; yea there is a remainder of that defilement and filthiness of nature in the best, in the most holy, and most regenerate, that live on the face of the earth; they are carnal, Rom. 7.14. if they be compared to the perfect holiness and purity of the Law of God: and therefore they cannot possibly answer the exact holiness and purity of God's Law, they cannot reach to it. And on this ground we may set this down as a certain truth, that it is not possible for any mere man, though he be regenerate, and have a great measure of grace and holiness in his own person, in time of this life, perfectly without any failing at all, to keep and fulfill the Law of God.

[Use. 1] And this truth, first overturns that gross error of the Papists, who blasphemously teach, that such as are regenerate may perfectly fulfill the Law of God in the time of this life, and may do whatsoever the Law requires of them without any failing at all: yea they hold that men in the state of grace, may do works of supererogation, even more then the Law requireth: which is a foul and gross error, and cannot stand with the truth now delivered. Yet this error they stiffly hold, and for the upholding of it they have devised this shift: say they, There is a double degree of fulfilling the Law of God, one, an higher, and most absolute, and belonging to the life to come; and another lower, belonging to this life, which the Lord requires according to our frailty, even a perfect fulfilling of the Law of God according to our estate and condition in this life.

This is a most wicked and foolish distinction, yea manifestly false: for there is only one rule of righteousness and not two, and there is only one general and unchangeable sentence of the Law, namely this, he that continueth not in all things written in the book of the Law to do them, and that in this life, is cursed. And it is absurd to say that the Lord requires not an absolute fulfilling of his Law in time of this life, but only in the life to come: for what man could do in the state of innocence, that the Law requires of him in the state of corruption. Oh, [Object.] but (say they) if the Lord give us a Law that is impossible for us to keep, you make him more cruel then any tyrant, and that is a monstrous wrong to the Lord. I answer again. It is no wrong to the Lord, [Answ.] to say that he now gives us a Law that we cannot possibly keep and fulfill, because when he first gave us his Law, he then gave power and strength to fulfill it. Adam in his innocence had power to keep it, and that power and strength we lost through our own default; we disabled our selves by the fall of our first parents. We know that amongst men he is not to be blamed who requires his due debt of another, who sometimes was able to pay him, and now hath disabled himself through his own unthriftiness and prodigality; and much less is the Lord to be blamed, who requires of us the debt of perfect obedience to his Law, seeing we were once able to yield him that debt, and through our own default have disabled our selves: and therefore it still remains a foul and gross error to say as the Papists do, that the regenerate may perfectly fulfill the Law of God in the time of this life. And for further use of this point.

Is it so, that it is not possible for any man, though he be regenerate, in his own person in time of this life, perfectly to keep and fulfill the Law of God. Oh then let no man swell and be lift up with a conceit of his own holiness and goodness, and good things done by him. It is monstrous and abhominable pride in the Familists, in their idle brains to dream of absolute perfection of holiness and sanctification in the time of this life. Some foolish spirits there be, who think they can aspire to the perfection of the moral Law of God: this is monstrous and fearful pride, and we are to take heed of it; we are to be humbled in this respect: and though we be regenerate, yet we cannot in our own persons in the time of this life, perfectly keep and fulfill the Law of God. And we are to acknowledge this our weakness and disability, and to seek to the Lord for strength, that we maybe able in some measure to yield obedience to his Law, yea to entreat the Lord to accept of that measure of obedience we are enabled by his grace to yield to him. And for perfect holiness and righteousness, we are to go out of our selves, and to seek for that where it is to be found, namely, in Christ Jesus, who is the end of the Law for righteousness to everyone that believeth. Rom. 10.4.

Observe we further. The Apostle here saith, the Law was weak and insufficient to bring God's chosen perfect holiness. And why? not through any imperfection in the Law it self, but because of the flesh. The weakness and insufficiency of the Law, was by reason of their own inbred corruption: the Apostle lays the fault on the flesh, on the corruption of nature, and not on the Law it self, that it brings not perfect holiness to God's chosen. Whence note we:

[Doct. 3] That we are to blame our selves, even our own corruption, and not the Law of God, that it brings not to us perfect holiness and righteousness: our own corruption makes that weak & unable to do us good, which in it self is strong to that purpose. Yea it is true in the general of the whole word of God, of the Sacraments, and of all the holy things of God; it is our own flesh and corruption that makes the holy things of God unfruitful and unprofitable to us, and unable to do us good, they being in themselves, and in their own nature powerful means of good. The word preached becomes a dead letter to many, they find no benefit nor comfort by it. Yea as the Apostle saith, 2. Corinth. 2.16. it becomes to them the savor of death: And why? Surely through their own corruption: because their own vile and sinful hearts are not fit to receive benefit and comfort by it. So the Sacraments which are seals of God's covenant, and are full of sweet and heavenly comfort in themselves, they seal up nothing to some but judgment, 1. Corinth. 11.29. And why? Surely because of their vnpreparednesse: they come to the receiving of them in their blindness of mind, and only of form and fashion, and they will not be turned back: and so the Sacraments become dangerous and hurtful to them. Well take notice of it whosoever thou art, that art a fruitless and unprofitable hearer of the word of God, it may be thou hast lived under the means a long time, and thou hast been a hearer of the word of God many years together, and yet thou art ignorant and blind, and thou art still unreformed in thine heart and life. Where is then the fault? in the word? No, that is profitable to teach, to improve, to correct, and to instruct in righteousness, 2. Tim. 3.16. but the fault is in the crookedness and corruption of thine own heart; the word of God, the holy things of God are not empty shows and shadows, void of all benefit and comfort: no, no, it is thine own corruption that sets a bar between thee and the comfort and good that is to be found in them: it is that that makes them weak and unable to yield comfort and good to thee; and therefore if thou wouldst find good, and comfort, and benefit by the holy things of God, thou must purge out the corruption of thine own heart, and come to the hearing of the word with an honest and good heart, an heart hungering and thirsting after the holy instructions and comforts of it. Mixe thine hearing with faith, and bring with thee an heart willing to yield to the word of God, even with fear and trembling, hearing it and submitting thyself to it, when thine own sins are met withal, and thou art justly reproved. And then doubtless thou shalt find the word to be to thee, as it is in it self, a word of power, of life, and saving comfort to thy soul. Come we now to the general thing laid before us in this verse, and that is, what Christ did which the Law could not do, as namely this, that he condemned sin in the flesh; which is set forth together with another special work of God going before it, the sending of Christ into the world to take flesh, the nature of man on him; and that is further amplified by one patticular end of his sending, that it was for sin. God sending his own Son in the similitude of sinful flesh & for sin, condemned sin in the flesh. And here observe we in general, that y ^t which was impossible to the Law, that which the Law could not do, God found out a way, and he found out a means to effect and bring to pass. The Law could not bring to God's chosen perfect holiness and purity, that was impossible to the Law: yet the Lord did effect and work it by sending his Son into the world, to be incarnate, and to take flesh on him. Whence note we thus much.

[Doct. 4] That our impossibility cannot hinder the Lord his working. The Lord is able to overcome impossibilities, he can work, and many times doth work and effect, and bring things to pass that in the judgment of man are impossible: yea commonly the Lord doth work, and bring things to pass when they seem to be desperate and past hope, and altogether impossible in the eyes and judgment of men. Witness that wonderful and miraculous deliverance of the people of Israel, Exod. 14.21.22. when they had the sea before them, high mountains on each side of them, the Egyptians behind them with a purpose to destroy them, and it was impossible for them in the judgment of man to escape, then the Lord removed that impossibility, and opened a way for them through the midst of the sea. Witness also that deliverance of David out of the hands of Saul: the text saith 1. Sam. 23.26. That Saul and his men compassed David and his men round about to take them: and in man's judgment it was impossible for David to escape; then the Lord caused a messenger to come to Saul, and to tell him, That the Philistines had invaded the land: and so Saul left pursuing David and went against the Philistines, and he escaped: verse 27.28. And what possibility was there for Daniel to escape the teeth of the hungry Lions when he was cast into the den? Surely none in man's judgment; yet then did the Lord work his safety, and stopped the mouths of the Lions, Dan. 6.22. And indeed as Christ saith, Matth. 19.26. With God all things are possible. And Mark. 14.36. saith he, Abba Father, all things are possible to thee. Zach. 8.6. saith the Lord touching the return of the people from captivity, Though it be impossible in the eyes of the remnant of this people in these days, should it therefore be impossible in my sight, saith the Lord of hosts? no, no, it is possible to me. All things are possible to the Lord, and no impossibility can hinder his working: and why?

His power is unlimited, it is infinite like to his glorious [Reason. 1] majesty, he is able to do all things that are works of power, and are not things against his own nature, or things that imply contradiction.

And again, when things are impossible in man's sight, [Reason. 2] then is the Lord's fittest time to work, as the common saying is, man's extremity is God's opportunity; for then God's power most of all appears, and then the work makes most for his glory, and for the praise of his power: and therefore an impossibility cannot hinder the Lord's working, he is able to overcome and to remove all impossibilities. And the Lord commonly works and brings things to pass, when they seem desperate, and altogether impossible in man's judgment. Let this then be thought on to this purpose.

Let it serve as a prop and stay to us, [Use.] to hold up our fainting hearts in the time of our greatest troubles and distresses. For what though it be so, that thou art in extreme trouble, and in deep distress of body or mind, inward or outward, and all means fail thee, and thou seest no way nor means in the world how thou canst possibly come out of that trouble and distress, and in man's judgment it is impossible for thee ever to come out of it? yet remember and think on this to thy comfort, and to the upholding of thy fainting heart; that no impossibility can hinder the Lord's working, he is able to overcome and to remove all impossibilities: and if he have a purpose to do thee good, as doubtless he hath if thou be a child of God, his purpose shall stand, it is unchangeable, he will do thee good, he will deliver thee out of thy deepest distress. If thy case be hopeless in man's judgment, and thou art even as dead as the dry bones spoken of Ezech. 37.3. yet the Lord can and will put life into thee, nothing is impossible to him, if it be a work of power, or not against his nature, or not implying contradiction. And therefore learn thou on this ground, in the time of thy greatest distress to possess thy soul in patience, and to wait on the Lord with comfort: and learn thou with Abraham to believe above hope, knowing that the Lord is able to perform what he hath promised, as Romans 4.21. Yea on the ground of doctrine delivered, that the Lord is able to remove all impossibilities, learn thou to wait on the Lord, and to rest on his truth, goodness and power for the time to come. Some poor weak Christians many times cast doubts and fears touching impossibilities as yet to come: and they think thus with themselves: Oh, I find such weakness of faith, and such weakness of grace in myself, as I doubt it will be impossible for me to stand and to hold out in the time of trial, if the Lord should bring me into any hard trial, or to the hour of death: alas, I find such weakness in myself, as I fear it would be impossible for me to bear the trial.

Take heed of these needless doubts and fears, whosoever thou art, remember the doctrine now delivered, that the Lord is able to overcome and remove all impossibilities: and though thy faith and the grace that is in thee be weak and changeable in it self, and indeed if thou stoodest by thine own strength, it were impossible for thee to stand in the time of trial, yet the Lord can, and he will remove that impossibility, He is able to do exceeding abundantly above that thou thinkest, Ephes 3, 20. and he will do above that thou thinkest. Though thy thoughts fail thee, and thou thinkest if thou shouldst be brought into a trial, it were impossible for thee to stand, yet comfort thyself, the Lord can make thee stand, and thou shalt find that the Lord will give thee strength above and beyond thy thoughts, above and beyond thy expectation. Therefore take heed of needless doubts and fears, rest on the goodness, truth, and power of God, both in thy present distress, and for strength to stand and to hold out in time of trial that hereafter thou shalt come into. Assure thyself the Lord will not fail thee, but will supply strength to thee beyond thy thoughts: and having begun this work of grace in thee, he will preserve thee to his heavenly kingdom, and keep thee by his power through faith to salvation: as 1. Pet. 1.5. think on that to thy comfort. Come we now to stand on these words more particularly, (God sending his own Son in the similitude of sinful flesh.) And first from these words (God sending his own Son) we may note the distinction of persons in the Trinity.

That God the Father is the person sending. And God the Son the person sent: and being sent from the Father, he must needs be a person distinct from the Father.

Indeed the three persons in the Trinity, as they are one in nature, and so one in will, have a hand in this sending: yet for order the Father is said to send, because he is the first in order: and so the Father as the first person in the Trinity, he sent the Son: and as the Son is the second person in the Trinity, he was sent of the Father. And this confutes the error of Sabellius and Patripassians, who held the persons of the Godhead not to be really distinct one from another, but to be only several names or titles given to God. I pass from that.

Observe we further, that the Apostle saith, God sending his Son. God sent his Son, his Son was not sought after or required, but the Lord of his own accord sent him; and having from all eternity designed his Son to the office of Mediator, did in time exhibit and send him into the world. And what moved him so to do? Surely nothing out of himself, and it was only his free grace, goodness, and mercy; nothing in us moved God to send his Son, but the cause of his sending was only in God himself, even his own goodness, and his own free and undeserved love to his chosen, as we have it John. 3.16. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish but have everlasting life, 1. John. 4.9. In this (saith Saint John) appeared the love of God towards us, because God sent his only begotten Son into the world, that we might live through him. Herein appeared the wonderful and unspeakable, & indeed infinite love of God to his chosen, the breadth, length, depth and height of God's love, as the Apostle speaketh Ephes. 3.18. If the Lord had sent millions of Angels to do that which Christ did if it had been possible, yet had it not been so much as to send his own eternal and only begotten Son, the Son of his love, his Son equal to himself in majesty and glory: herein he manifested the riches of his love and bountifulness exceedingly. And therefore abhominable and monstrous is that error of foreseen faith and works held by the Papists; it doth much obscure and darken the glory of God's infinite love to his chosen: and we for our parts are to acknowledge the infinite love of God towards us, in sending his Son into the world. He sent his Son to redeem us if we belong to him, when we sought not after him; and it was only his own free grace, and goodness, and mercy, and not anything in us that moved him so to do.

How then are we bound to magnify the goodness and mercy of God, and how are we bound to be thankful for his infinite love towards us, manifested in sending his Son into the world? We are to be thankful to God for common benefits, for meat, drink, and the like: much more for so great and so inestimable a benefit, as the sending of his Son into the world. That the Lord of heaven and earth, of his own free grace, goodness and mercy, should send his own dear Son, out of his own bosom, to be incarnate and to take flesh on him unsought for of us, we cannot sufficiently prize this benefit, and we cannot be sufficiently thankful. Certainly such as have a right and feeling apprehension of this benefit, they endeavor to be thankful, and in way of thankfulness, they give up themselves to the Lord, to be guided, and governed, and disposed of at his own will and pleasure. And they endeavor to answer the Lord's love, by loving him again; and they testify their love unto him, by loving his word, his ordinances, his children. And if thou say, thou dost acknowledge God's love in sending his Son into the world, and yet thou lovest thy sins, and thou hast no love to his word, to his ordinances, to his children, thou deceivest thyself. Assuredly God's election begets another election in us, it makes us choose God to be our God, and to resign our selves wholly to be guided and governed by him, even by his word and Spirit. God's love to us, breeds in us a love to God again, 1. John. 4.19. God's love felt warm in our hearts, kindles in us a love to God again, and a love to all that bear his image, for his sake. And if we find this in our selves, we then indeed acknowledge God's love to us in sending his Son into the world.

Here further note we, that the Son of God was sent of his Father, he was called and sent forth of his Father: God in his eternal counsel having designed his Son to the office of a Mediator, did in time exhibit and send him into the world. He took not on him the office of a Mediator without a calling from God his Father, he was called and sent forth of his Father, and he had his office and calling from God his Father; and this himself often witnesseth, as John. 10.36. Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God? John 16.5. Now I go my way to him that sent me. John. 17.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent Jesus Christ: and so in many other places. Now that we learn hence, is this.

That we are by the example of Christ, to look that the [Doct. 5] office and calling we hold, and enjoy, and use, and exercise, we have it from the Lord; that we be designed and sent of God to be employed in that office and calling that we hold, use, and exercise: especially the office being of an high nature, and an office of great weight, and of special use and consequence, as the office of the Ministry or Magistracy. The Lord often complains, that some Prophets were not of his sending, they run and he sent them not. Jer. 14.14. The Phophets prophesy lies in my name, I have not sent them. Ierem. 23.21. I have not sent these Prophets saith the Lord, yet they run. Rom. 10.15. saith the Apostle, How shall they preach except they be sent? Such as exercise the office of the ministry, must look to their sending, that they be sent of the Lord. And there is reason for it.

[Reason.] They are employed in the Lord's special business, in his message, and in his embassage, and therefore they must have their power, and authority, and commission from him; the Lord must send them, and give them power and authority to exercise that office, [Quest.] they must be called and sent of God. If any ask how he shall know that he is called and sent of God to this or that office, especially to the office and function of the Ministry? I answer, [Answ.] by three things.

First, if the Lord have bestowed on him a competent measure of gifts, fit for the discharge of that office: for the Lord never sends any to execute an office, but he qualifies him with gifts fit for it. Saul was was anointed King by Samuel. 1. Sam. 10. The text saith, verse 9. God gave him another heart, God gave him an heart fit for his office. Ephes. 4.8. the Apostle saith, Christ ascending gave gifts unto men: and then he subjoins, verse 11. He gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and teachers.

Secondly, if he have been rightly designed to that office, by such as be in place of authority and government: for God calleth ordinarily by the voice of his Church.

And thirdly, if the Lord have given him an heart to be faithful, and in truth of heart to use the talent given to him to the best advantage of gaining glory to God, and of bringing good to others, and he finds that the Lord gives a blessing to his labors: for thereby the Lord, as it were, sets his hand and seal to his calling, that he is called and sent of him; as the Apostle saith the Corinthians were the seal of his Apostleship, in that the Lord had blessed his labors amongst them. 1. Cor. 9.2.

First, this for the use of it, besides that it discovers many [Use. 2] not to be called and sent of God, it meets with that fancy of the Anabaptists, and of such fantasticke spirits, who think that any man on a private motion, may step forth and take on him the office of a Minister of the word, & may expound and preach the word. That is an idle fancy, and howsoever they pretend such motions are from God's Spirit, indeed they are from a spirit of vanity and pride, and from the spirit of error and lies, even from the devil. If a man would have sound comfort touching his office and function, he must look that he be called and sent of God, that God hath fitted him with gifts for that office, and that he hath been designed to his office in a right manner, and that the Lord hath given him an heart to be faithful, and to use his gifts for the best good. If he finds himself so called and sent, he may assure himself of the Lord's assistance in the execution of his office: yea of the Lord's special protection over him, that the Lord will shield and protect him against injuries and wrongs, so far as shall be for his own glory and his good, and that such as do wrong him, shall be sure to feel the revenging hand of God on them or theirs: and howsoever he be little regarded amongst men, yet his work is with the Lord, Isai. 40.4. and the Lord will one day of his mercy reward him. This may be a comfort to him that finds himself called and sent of God, and this may cheare up his heart in the time of his greatest troubles and opposition.

Observe we further, the Apostle here calls Christ, God's own Son: God sending his Son in the similitude of sinful flesh: thereby he puts a difference between Christ and all other sons of God, as that Christ is the Son of God his Father in a peculiar manner, not by creation, as the Angels and Adam were, nor by adoption, as all true believers are, but by nature, even by eternal generation, being begotten of the substance of his Father from all eternity, his Father fully communicating to him his whole essence after an unspeakable manner, as the Prophet saith, Isai. 53.8. Who can declare his generation? And thus is Christ God's own Son, even his eternal, and his only begotten Son, of the same essence and substance, and coequal with the Father. And this is an high and heavenly Mystery, far beyond the reach of natural understanding.

The Arians searching into it by the strength of natural reason, stumbled and fell into a foul and gross error: they deny the eternal Godhead of the Son, and they make him an inferior God, and so indeed no God at all. Now the point hence in that the Apostle calls Christ, God's own Son, is this.

[Doct. 6] That Christ is true and very God, begotten of his Father from all eternity: he was with the Father before all times, as John. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God. He is of the same eternal essence and substance with the Father, and he is true and very God. And for this we have further plain and plentiful evidence of Scripture. Phil. 2.6. He being in the form of God, thought it no robbery to be equal with God. Act. 20.28. Take heed therefore unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. And who hath purchased the Church of God with his own blood, but Jesus Christ? Rom. 9.5. The Apostle affirms in plain terms, that Christ is God over all, blessed forever, Amen. 1. Tim. 3.16. Without controversy, great is the mystery of godliness, which is God manifested in the flesh. And to these we might add many other testimonies of Scripture confirming this, that Christ is true and very God. Yea to this purpose serve the Prophetical predictions of the Prophets, spoken only of the Lord of hosts, and applied by the Apostles to Christ. And works proper to God are truly ascribed to Christ, as to make the world, to forgive sins, to know the hearts of men, and such like, and the miracles of Christ. All these do plainly evince and prove the eternal Godhead of Christ, that he is true and very God.

Object. [Object.] But will some say, Christ was sent of his Father, and so is inferior to the Father, and being inferior to God, how then is he God?

Answ. [Answ.] Two equals by mutual consent, may send one the other, and sending doth not always imply inequality. Again, one may be inferior to another two ways; by nature, or by condition. Now Christ is not inferior to his Father by nature, for by nature he is one and the fame with the Father; but by condition, as he is the Mediator, as he did voluntarily of his own accord abase himself, and take on him the shape of man, Philip. 2.7. He made himself of no reputation, and took on him the form of a servant, and was made like unto men, and was found in the shape as a man.

Object. [Object.] God hath his beginning of none, and therefore Christ is not God, because he hath his beginning of his Father.

Answ. [Answer.] Christ is the Son of the Father, not in respect of his Godhead, but in respect of his person: for the Godhead of the Son is the same with the Godhead of the Father; the Godhead of the Father doth not beget, neither is the Godhead of the Son begotten. And so it still remains a truth, that Christ is true and very God, yea he is true God of himself, equal to his Father in respect of his Godhead. And it was needful that Christ the Mediator should be true and very God, because the infinite majesty of God was offended by our sins, and God is both infinitely just, [Reason.] and infinitely merciful, and there must needs be presented to him such an one as might reconcile both these, even one of the same nature with God himself, and equal with him in majesty, in power, and in purity, that might satisfy his infinite justice, and join him again to his chosen in infinite mercy: and therefore needful and necessary it was that Christ the Mediator should be true and very God.

Now for the use of this, it serves to discover to us the infinite [Use. 1] worth of Christ his blood, that his blood is a most precious blood, even of infinite worth and value: for why, it is the blood of that person, who is not only man, but true and very God also, and therefore of infinite price and value, and able to answer the justice of God to the full, and to appease his infinite wrath against sin. Let then Satan lay before thee the grievousness of thy sins, and lay out to the uttermost the greatness of God's wrath against thee for the same, that the least of thy sins deserve the infinite wrath of God, as indeed it doth: yet if thou be able to hold out against him the blood of Jesus Christ, apprehended by a true faith, thou shalt put him to flight, that is the blood of God's own Son, of his beloved Son, in whom he is well pleased, Math. 3.17. and that is of infinite worth, able to answer the justice of God to the full, and able to appease his infinite wrath against sin.

[Use. 2] Again, is it so that Christ is true and very God? then comfort thyself whosoever thou art that truly believest in Christ, here is a ground of sweet comfort for thee: for why, thou art one with him by faith, who is able to save and deliver thee from death and damnation, from the devil and all the enemies of thy salvation, which is a marvelous comfort: yea thou art one with him, who is both willing to save thee, and will be sure to bestow on thee righteousness and life everlasting. For why, thou art one with him who is true and very God, in whom is all fullness and perfection, not only of power, but of mercy, and goodness, favor, and loving kindness, who is not only most powerful, but most gracious also, and most ready to do thee good, and will never suffer thee to perish. It is Christ his own argument of comfort, and of assurance, that none that are given to him shall perish. John. 10.30. he saith in the two verses foregoing, I give to my sheep eternal life, & they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater then all, and none is able to take them out of my Fathers hand: and then he subjoins, I and my Father are one. As if he had said, I and my Father are one in substance, in will, and power: and therefore none that are given to me, shall ever perish, none can pluck them out of my hand, all the power of hell shall never be able to prevail against any soul given to me.

In the similitude of sinful flesh: that is, (as we shown) endued with human flesh, even with a true body and a true soul, like to our sinful bodies and souls, yet free from all spot of sin: for the word similitude is not simply to be referred to the word Flesh, but to sinful flesh; the Son of God was sent into the world, and took flesh on him like to our sinful flesh: yet altogether free from sin. Now from these words, In the similitude of sinful flesh, we may in the first place easily gather and conclude the truth of Christ his humanity, and the abasement of the Son of God, to put them both together.

That Christ was true and very man, consisting of a body [Doct. 7] and of a soul, as we do, in all things like to us, sin only excepted. For it is not here said, that God sent his Son in sinful flesh, but in the similitude of sinful flesh, like to sinful flesh. The Son of God taking flesh on him, did so far abase himself, as he appeared like a sinful man. And though our nature as Christ took it, was free from all spot and contagion of sin, yet was it not free from the effects and fruits of sin, it was subject to those common infirmities which sin brought on us, even to those infirmities that appertain to the whole nature of man, as to hunger, thirst, cold, nakedness, weariness, to mortality, and death it self: insomuch as those that looked on Christ with a mortal eye, they could see nothing in him but that which appertains to man, and they thought him to be nothing else but a mere man. John. 6.52. The Jews say, how can this man give us his flesh to eat? Yea those that looked on him with the eye of the body, they saw neither form nor beauty in him to be desired, Isai. 53.2. Yea as the Prophet further adds, He was despised and rejected of men, he was full of sorrows, and had experience of infirmities. Phil. 2.7. the Apostle saith, He took on him the form of a servant, and was made like to men, and was found in the shape as a man. The meaning is, that Christ had the like natural properties of a true body and soul, the like affections and infirmities, without sin, that other men have, and was in sense and behavior as other men are; yea he abased himself, and was content to be made inferior, not only to the Angels, but to men of the meanest sort and condition: he was sold for thirty pieces of silver, he was thought not so worthy to live as Barabbas the murderer, he was ranked among thieves, when he hanged on the cross he was accounted of and handled as a most vile sinner and wicked malefactor. All which prove, both the truth of his manhood, and also his exceeding great abasement. And the truth of his manhood may be further proved by many evidences of Scripture. Rom. 1.3. the Apostle saith, He was made of the seed of David according to the flesh. Gal. 4.4. When the fullness of time was come, God sent forth his Son made of a woman: which proves that he was truly man. And many like testimonies of Scripture might be brought to this purpose, if it were needful.

Now the reasons why the Son of God was incarnate, and became truly man like to us in all things, sin only excepted, are these.

[Reason. 1] First, it was needful that the Redeemer of God's chosen should suffer and die, and should shed his blood for their sins: for without shedding of blood is no remission. Hebrews 9.22.

[Reason. 2] And again, the justice of God required that sin should be satisfied for in the same nature wherein God was offended; and it was the nature of man wherein sin was committed, and wherein God was offended: and therefore needful it was, that the Son of God being appointed to the office of a Mediator and Redeemer, should be incarnate, and become truly man like to us in all things, sin only excepted. And we may resolve on this, as a certain truth, that Christ was true and very man, like to us in all things, excepting sin, and that the Son of God did so far abase himself, as that he took on him our nature, together with the infirmities of it, common to the nature of man, and that he appeared like to a sinful man, and he was so thought of, and so reputed, and so dealt withal in the world, though he was free from all spot of sin.

Now this truth first meets with all those opinions that [Use 1] are against the truth of Christ his manhood, whether ancient or of latter times, and whether directly against the truth of it, or by consequent: as that of the Papists, that the body of Christ may be in many places at once, and may be and is, under the form of bread in the Sacrament, and yet not seen nor felt: these be mere fancies, ouerturning the truth of Christ his humanity: I will not stand on the particular confutation of them. We for our parts are to acknowledge and believe the truth of Christ his manhood: that Christ became truly man, like to us in all things sin only excepted: and know we, that Christ his manhood is the ground of all our comfort. Indeed the Godhead of Christ is the fountain of all good things, but to us it is as a fountain scaled up, and the flesh and manhood of Christ is the pipe or conduite to convey all good things to us. By the flesh and manhood of Christ we come to be joined to God, and to have fellowship with God, and to be partakers of life, and of grace, and of all good things, 1. John. 4.3. He that confesseth not Jesus Christ to be come in the flesh, to be truly incarnate, is not of God, but is the spirit of error and of Antichrist. And indeed whosoever they be that deny the truth of Christ his manhood, either directly or by consequent, they can look for no true comfort in and by Christ, or from him: their faith is but vain, and they are yet in their sins. Therefore learn we to know and to acknowledge the truth of Christ his manhood. Many poor souls in the world, scarce know what Christ is.

Now for further use of this; Is it so, that the Son of God [Use 2] did abase himself, and took our human nature, yea the common infirmities of our nature, and in that nature of ours became subject to those infirmities that sin brought on us, to hunger, thirst, cold, nakedness, and such like? oh then the greatness and infiniteness of his love to God's chosen! In this he manifested his wonderful, unspeakable, and infinite love to them; we are not able to comprehend the gratnesse of it. And surely whosoever they be that have a true feeling of that love of his, in some measure shed abroad in their hearts, may assure themselves, that that love of his is an endless love, and shall never fail them, but will undoubtedly bring them to eternal happiness and bliss. And they are bound to love him again, who hath so dearly loved them: Hath the Son of God out of his mere love, left his throne of majesty and glory, and as it were suspended and laid aside his glory, and appeared in the form of a sinful, weak and mortal man for thy sake, and art not thou bound to endeavor to answer his love, by loving him again? Yes doubtless, thou art, and in testimony of thy love to him again, thou art to lay aside thy honor, thy credit, thy wealth, thy profit, thy pleasure, and the dearest things thou hast, yea thy life it self (if thou be called) for his sake. And thou art daily called of him by the Ministry of his word, to lay aside thy pride, thy covetousness, thy usury, thy drunkenness, thy garishnesse, thy carnal pleasures, and vain delights: and doest thou persuade thyself thou lovest the Lord Jesus, and yet will not lay aside any unlawful gain, or any needless pleasure, at his call and commandment? Doest thou think that thou couldst be content to have thy flesh fry in the fire, to lay down thy life for his sake if hereafter thou be called to it, and yet now when he calls thee to it by his word, thou wilt not lay aside thy pedling gain, gotten by that damnable trade of usury, nor a needless and vain pleasure, no not so much as a cup of wine or bear, which thou knowest will distemper thee, nor an idle and vain toy in thy apparel, and the like? Poor soul, thou doest but deceive thyself, thou hast no dram of true love to the Lord Jesus: and having no true love to him, thou canst have no assurance of his love to thee. No, no, if thou love not the Lord Jesus Christ, thou art in a miserable state; and if thou persist and go on in that state, thou art to be had in execration: these are the words of the Apostle, 1. Cor. 16.22.

[Use 3] Last of all, did the Son of God abase himself so low as to take flesh on him, yea the similitude of sinful flesh? was he content though he were free from all spot of sin, yet to be thought and reputed as a vile sinner, and to be dealt withal as a malefactor? How then ought we to humble and to abase our selves, and to become as nothing in our selu • s, as indeed we are? If we have any goodness in us, it is of grace, it hath been given us, and we have received it, 1. Cor. 4.7. How I say ought we to abase our selves, and to be brought to nothing in our selves, that so we may be like to the Lord Jesus? His example is for our imitation, and it is an example without all exception: yea by his example we must learn the best of us all, willingly and with contentment to undergo contempt and disgrace in the world, and with patience to endure injuries and wrongs, and many indignities which the Lord suffers wicked men to throw upon us. Such is our self love, and such is the pride of our hearts, that we commonly swell, and our hearts rise up in us when we are disgraced, and when we are accounted base and vile, and have reproaches and indignities cast upon us: but let us consider with our selves, are we better then the Lord Jesus? was not he content to be thought a vile sinner? did not he endure the speaking against of wicked sinners? Hebr. 12.3. was not he dealt withal as a wicked malefactor? and yet was dumb, and as a sheep before the shearer, so opened he not his mouth, Isaiah 53.7. and dost thou think much when such things befall thee, when thou hast disgrace and contempt and indignities cast on thee? But thou wilt say, I have not deserved this or that disgrace at the hands of men. What did the Lord Jesus deserve? In him was nothing at all deserving the least disgrace or indignity, but in thee there is. Though it may be thou art wronged in that particular disgrace and indignity that is thrown upon thee, yet the Lord sees just cause and matter enough in thee why he should suffer men to wrong thee, to disgrace thee, and cast contempt and indignities on thee. Oh then whosoever thou art, think on the example of the Son of God, that he abased himself, and took flesh on him, and was content to appear in the similitude of sinful flesh, even to be thought and accounted a vile sinner, and to be dealt withal as a wicked malefactor. And if thou duly consider this, it will be a notable means to frame thee to quietness, patience, and contentment, when thou art most disgraced, and hast many wrongs and indignities cast on thee.

God sending his own Son in the similitude of sinful flesh. As from these words we may gather the truth of Christ his Godhead, and the truth of his manhood, that he was true and very God, and true and very man, which points we have already stood on: so from hence we may easily gather the personal union of Christ his two natures: And the point hence further offered is this.

[Doct. 8] That Christ is both God and man in one person: in Christ the Godhead and the manhood are personally united, and make but one person and one subsistence. God's own Son the second person in Trinity, was sent into the world, and took flesh on him, and did assume the human nature into unity of person with his Godhead. So as we are to conceive the manhood of Christ, not to be a person in it self, but only a nature, and that it is received into unity of person with the Son of God the second person in Trinity, and doth wholly and only subsist in the same person; so that Christ is that Immanuell God with us, spoken of Isaiah 4.17. And to this purpose that is a plain text, John. 1.14. And the Word was made flesh, and dwelt among us, and we saw the glory thereof, as the glory of the only begotten Son of the Father, full of grace and truth. And that also 1. Tim. 3.16. God manifested in the flesh. Which places are thus to be understood. That the second person in the Trinity the Son of God, took to himself the nature of man into unity of person, and became incarnate, and so in Christ God and man were united into one person. It was needful that Christ the Mediator should be God and man in one person.

[Reason.] Because he undertook both to suffer and to satisfy for the sins of God's chosen: and if he had been only God, he could not have suffered; and if only man, he could not have satisfied. Therefore needful it was, that he should be both God and man in one person: man that he might suffer, and God that he might satisfy.

And this serves to discover the advancement of our nature, [Use 1] that our nature in Christ is highly advanced, even above the Angels, and doth excel all creatures, in wisdom, in goodness, and in holiness, in power, in majesty, and in glory. God is in all creatures both good and bad by his essence, and by his presence and power, and he sustains them in their being, life, actions, and motions; and he is in his Saints on the earth, by his grace and work of his Spirit: in his Angels and Spirits in heaven, by fullness of glory: but in Christ alone is the fullness of the Godhead by personal union. So that our nature in Christ is exalted far above all creatures: Yea, the manhood of Christ, because it is personally united to his Godhead, is to be adored and worshipped with religious and divine worship: and when we pray to Christ, we are to pray to him as God and man. Indeed the manhood of Christ for it self and of it self is not to be worshipped with religious worship, because it is a creature, but as it is received into unity of person with the Son of God, it is to be worshipped with the same worship that the Godhead is.

Again, is it so that Christ is both God and man in one [Use 2] person? then here is a ground of sweet comfort for all that truly believe in Christ. Hereupon they may assure themselves, that Christ hath made perfect reconciliation between God and them, that he hath perfectly reconciled them to God his Father: for as the Prophet saith, Amos 3.3. Can two walk together except they be agreed? So, can God and man come so near together as to be made one person, unless there be a perfect reconciliation and agreement between them? No, no, it cannot be: Christ being God and man in one person, he is a perfect Mediator; for he is a Mediator, both as he is God and as he is man. In his human nature he performed the chief duties of a Mediator; and therefore the Apostle calls him, The Mediator between God and man, the man Christ Jesus. 1. Tim. 2.5. And his works of mediation are of infinite worth, and value, and sufficiency, because his manhood is personally united to his Godhead, and so he is a perfect Mediator, a perfect reconciler of God and his chosen, and he hath made a perfect reconciliation between them: so that such as truly believe in Christ, may assure themselves, that he hath fully and perfectly reconciled them to God his Father, and they have perfect peace towards God through Jesus Christ, as Romans 5.1. And that is an excellent comfort.

Now the Apostle here adds a particular end of Christ his taking flesh on him, that it was for sin: and saith, God sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh. That is, (as we shown in opening the text) to take away, and to drive sin out of our nature, even to expel the blot and stain of nature, which did stick in our flesh before Christ did assume and take our flesh on him, to expel that blot and stain utterly out of that nature of ours which he took on him.

Now here observe we, that for the abolishing of sin out of our nature, the Son of God must descend from heaven, and take flesh on him, and become man, so hard a thing was it to expel and to drive sin out of our nature. The point hence offered is this.

[Doct. 9] That it is an exceeding hard thing to expel and to drive sin out of our nature. The taking of sin and corruption quite out of our nature, was no less then the work of the Son of God taking flesh on him, and that not after the ordinary course of nature, by natural generation; but after an extraordinary manner, even by an extraordinary work of the holy Ghost above nature: for so he was conceived in the womb of the Virgin Mary, and so the taking of sin out of our nature is a marvelous hard thing: yea the expelling and driving of sin out of our nature but in part, as it is in them that are truly regenerate, is a most hard work, and it is wrought only by the mighty and powerful hand of God. The abolishing of sin but in part, is so hard a work, as it requires no less then the powerful hand of God to effect it. And hence it is that regeneration is said To be a new birth, and the renewing of the holy Ghost. Tit. 3.5. And such as are regenerate, are said to be borne of the Spirit, John. 3.5.6. John. 1.13. they are said not to be borne of blood, nor of the will of the flesh, nor of the will of man, but of God. And the weakening of the power and strength of natural corruption, and the abolishing of it in part, is said to be only by the virtue of Christ his death; it requires no less a power, then the power of his death. Rom. 6.6. the Apostle saith, Our old man is crucified with him, that the body of sin might be destroyed, or might be weakened, and the strength of it broken, and made idle, fruitless, and ineffectual; for so the word 〈 in non-Latin alphabet 〉 signifies. Hence it is that the purging of the heart from corruption in some measure, and the sanctifying of it, is said to be even a new creation. Psal. 51.10. David prays, Lord create in me a clean heart: and creating (we know) is a work of God's own hand, and a work of his hand alone. And so it must needs be granted, that the expelling and driving of sin out of our nature but in part, is a most hard work, and such a work, as it requires no less then the mighty and powerful hand of God to effect it: And why? the reasons of it are these.

First, it is the altering and changing of nature: for sin is [Reason. 1] bred in the bone, it is rooted in nature, and is as natural to us as anything we brought with us into the world. A man begets his child in his own image, and conueyes to it that corruption that he hath in his own nature: yea holy and sanctified parents cannot derive their holiness to their children, but they convey only that to them which is natural in themselves. And therefore the expelling and driving of sin out of our nature but in part, must be effected by a power above nature.

Again, the rebellion of nature doth oppose and withstand [Reason. 2] the work of grace, and in regard of that opposition, it is a greater work of God to make a man or woman a new creature, by purging out the corruption of the soul, and by sanctifying of it, then it was at the first to create and make their souls and bodies. And therefore on these grounds we may set down this as a certain truth: That the expelling and driving of sin out of our nature but in part is a most hard work, and is wrought only by the mighty and powerful hand of God.

[Use. 1] Let no man then deceive himself, let no man think it an easy matter, and a thing that he may do at pleasure, even to shake off the vile lusts of his own heart, and to break off the corruption of it. It is a thing wherein many please themselves, they fancy to themselves, that they are yet young, lusty, and strong, and they have yet many years to live, and they may yet follow the lusts of their own hearts, and the vanities of the world, and may yet enjoy the pleasures and delights of sin, even their carnal and sensual pleasures; and hereafter when old age shall come upon them, and the days wherein they shall have no pleasure, then they will lay aside the vile lusts of their hearts, and break them off, and they will then follow them no longer. Poor souls, they do deceive themselves exceedingly. Consider with thyself whosoever thou art that dost thus fancy to thyself; dost thou know whether thou shalt come to old age or no? the Lord may stop thy breath this day before tomorrow, and darest thou be so bold and so presumptuous, as thus to indent with the Lord, and to appoint him a time when thou wilt break off the lusts of thy heart, and turn from evil to good, which he hath appointed to be an act of all the days of thy life? And if thou live to old age, dost thou think that then it will be an easy thing to offer violence to thine own nature, to shake off the lusts of thine own heart, and to break off thine old sweet familiar sins, sins thou hast a long time accustomed thyself to? Why custom in sin hardens the heart, and adds strength to sin, and by continuance in sin, the corruption of nature gathers strength and grows stronger. The Prophet makes it as hard a matter to break off a custom of doing evil, as to make the black Moore white, or the Leopard to change his spots, Jer. 13.23. Yea woeful experience shows it, that custom in sin brings men to a habit in sin, and makes them senseless of sin. Tell a common swearer of his swearing, and will he not sometimes deny it, and say he did not swear? Custom of swearing hath taken away the sense of that sin, and he knows not when he swears, and therefore take heed of thus deceiving thyself: remember the truth now delivered, that the expelling of sin out of our nature but in part, is a most hard work, God's children find it so in themselves, they find they have much ado to get the mastery of someone sinful infirmity. And therefore let not the devil so blind thee, and thine own deceiving heart so mislead thee, as to make thee think, that thou mayest at thine own time and leisure lay aside thy corruption, and break off thy course of sin, and so neglect the timely and careful use of the means. No, no, learn thou betimes to use the means, even the means the Lord hath sanctified to that purpose; be diligent in hearing, reading, and meditation in the word of God. And seeing the driving of sin out of our nature, is a work of God's own powerful hand, seek and sue to him, that he would vouchsafe to put his hand into thy bosom, and pluck off the foreskin of thine heart, and purge out the corruption of it, and expel and drive out the vileness and rebellion of it.

Again, is it so that the expelling of sin out of our nature [Use. 2] but in part, is a most hard work, and wrought only by the mighty and powerful hand of God? then if thou find that work wrought in thee, and sin and corruption in any measure expelled out of thine heart, and the power of sin broken, and the lusts of thine heart weakened, give the whole praise and glory of that work to the Lord, gaze not too much on the outward instrument, or on the excellency of gifts of any that hath been a means to do thee good, lest so thou give part of the glory to the instrument; but have an eye to the Lord, whose only work it hath been, and remember that the best Ministers of God are but instruments, by whom the Lord hath wrought good on thee; bless God for them, but give him alone all the praise, & all the glory, for the good that hath been wrought in thee. There is yet further matter of instruction offered from this second part of the verse. The Apostle saith, God sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh. In these last words (as I shown) the Apostle makes known what it was that Christ did which the Law could not do, namely this, that he condemned sin, and wherein it was that he condemned sin, that it was in the flesh, and his meaning in these words is this. That the Son of God being sent into the world, and taking flesh on him, did indeed in that flesh and human nature that he assumed, abolish sin altogether, and took it quite out of the way, that flesh of his being perfectly holy and pure, and free from all spot of sin.

Now here in the first place we might easily take up this truth: That the Son of God taking flesh on him, and being incarnate, did utterly abolish sin and corruption out of that [Doct. 10] flesh and human nature that he took: and his flesh, his human nature, was conceived and borne without all spot of sin: the Son of God took man's nature on him, without any spot or stain of sin at all: in Christ our nature, and the corruption of nature, were severed one from the other. And to this purpose is that of the Angel to the Virgin Marie, Luke 1.35. That holy thing (saith he) which shall be borne of thee, shall be called the Son of God. He calls Christ holy, or an holy thing, both because as God he was most holy, and because also as man, he was conceived and borne free from all spot of sin, and was sanctified in the womb of his mother. 1. Pet. 1.19. the Apostle describing Christ, thus speaks of him, that He was a lamb undefiled, and without spot: and this was prefigured in the Paschal lamb, which was to be without blemish, as the Lord commanded, Exod. 12.5. and in the lambes of the daily sacrifice, Num. 28.3. The Lord commanded that those lambes should be without spot. Heb. 9.14. it is said, Christ offered himself without spot to God: he offered himself as man, (for so indeed did Christ offer himself) without any spot or stain of sin at all, so that in him our nature and the corruption of nature were severed one from the other.

And the reasons of it are these: first, in Christ our nature was [Reason 1] received into unity of person with the Son of God the second person in Trinity, which it could not have been if it had been defiled with the least spot of sin.

Again, secondly, Christ was a Savior, as he is both God [Reason 2] and man: and if as man he had been stained with the least spot of sin, he could not have been a Savior to God's chosen, he could neither have been made a sacrifice for them, nor righteousness to them: no then himself had stood in need of a Savior. And therefore doubtless this is a certain truth, that the Son of God taking flesh and our nature on him, he did utterly abolish sin and corruption out of that flesh and human nature that he took, and his flesh and his human nature was conceived and borne without all spot of sin. And if it be demanded, [Quest.] how Christ could take flesh and man's nature on him, and be conceived and borne without all spot of sin? I answer, [Answ.] it was by reason of his miraculous and extraordinary conception, that he was conceived in the womb of his mother after an extraordinary manner, even by the power of the holy Ghost ouershadowing her, as Luke 1.35. and not by natural generation: thence it was that Christ was conceived and borne without, all spot of sin. And that was a privilege proper to Christ alone, to be so conceived and borne, because of his extraordinary conception; for all that come of Adam by natural generation, are stained with original sin and corruption of nature: only Christ was free from that stain, and that blot of natural corruption, because, though he came of Adam, and took the seed of man, yet not after the ordinary course of nature, but after an extraordinary manner.

And therefore by the way, that is an idle and an erroneous conceit of the Papists, in that they hold that the Virgin Marie was conceived without spot of sin, that is proper to Christ alone, in regard of his extraordinary conception by the holy Ghost. But haply some will say, We read Jer. 1.5. [Object.] The Lord saith, He sanctified Jeremiah before he came out of the womb, he was sanctified before he was borne; and therefore it is not proper to Christ alone to be sanctified in the womb. [Answ.] I answer, the meaning of that place is, that the Lord set apart the Prophet in his eternal counsel to that office, and that is the sanctification there intended: & that appears plainly in the words following, I ordained thee to be a Prophet unto the nations: and so it makes not against that privilege of Christ, it doth not infringe it, that he alone was conceived and borne without spot of sin. This therefore we are to hold as a certain truth, that the Son of God taking flesh, our nature on him, he did utterly abolish sin and corruption out of that flesh and human nature that he took: and his flesh, his human nature, was conceived and borne without all spot of sin, he being conceived in the womb of his mother after an extraordinary manner by the power of the holy Ghost.

[Use 1] Let this truth for the use of it in the first place be thought on to this purpose. Did the Son of God taking flesh, our nature on him, utterly abolish sin out of that flesh he took? surely then it must needs be, it holds by proportion, that Christ doth in some measure abolish sin out of all those that are one with him. Did the Son of God utterly and altogether abolish sin out of that nature of ours that he received into unity of person, and joined to himself by personal union? and doth not Christ Jesus abolish sin and corruption in some proportion out of all those whom he takes near to himself, and makes one with himself by mystical union, and joins to himself by the bond of his Spirit? without question he doth. And therefore deceive not thyself whosoever thou art, think not that thou art one with Christ, and that thou hast right and title to the saving comforts in Christ, unless thou find it thus with thee: that sin and corruption is in some measure abolished and taken out of thy heart. Surely the Son of God took sin quite out of that nature of ours that he took on himself, and the same Son of God now incarnate, is as strong and as powefull as ever he was; he is able, and doubtless he doth abolish sin out of the hearts and souls of them that he makes one with himself by mystical union. And therefore deceive not thyself, do not imagine as many foolishly do, that thou art one with Christ, and that thou hast part in the sweet comforts in Christ, and yet the corruption of thy heart is as strong and as powerful in thee as ever it was, and it breaks out on every occasion: and if thou be but a little moved, thou powrest out the bitterness of thy soul, in cursing, in swearing, in railing, and the like: if thou so think, then dost thou but deceive thyself. Dost thou think that thou art one with the Son of God incarnate, and yet thou carriest thyself as a devil incarnate, and as a limb of the devil, thou art a drunkard, a swearer, a railer, and such like? No, no, if thou wouldest have sound assurance that thou art one with the Son of God incarnate, even one with Christ Jesus, never rest till thou find that he hath in some measure abolished sin and corruption out of thy heart, and out of thy soul, and that thou dost not rest in an external form of piety, or in repressing only the outward act of sin, (for that may be and is many times in reprobates) but that the very root of sin is weakened and wounded in thee: thereupon thou mayest conclude to thy comfort, that thou art one with the Son of God incarnate, even with Christ Jesus, and that thou hast right and title to the sweet comforts that are found in him.

Again, is it so that the Son of God taking our nature [Use 2] on him, did utterly abolish sin and corruption out of that flesh that he took? here is then a ground of sweet comfort to all that truly believe in Christ. For certainly this Christ did, that he might be a fit Savior of God's chosen: & hereuppon all that truly believe in Christ, may assure themselves that he is a most absolute, and a most perfect Savior to them; he saves them, and he frees them, not only from their actual sins, but also from their defilement of nature, and from that remainder of sin and corruption that abides in them, and sticks so fast to them, which so much troubles them, and which they many times complain of. For why, he is a Savior, holy, harmless, undefiled, separate from sin and sinners, Heb. 7.26. not only in his life, but in his conception and birth also, he abolished sin and corruption out of that flesh of ours that he took, and he was conceived and borne without all spot of sin: and that most perfect holiness and innocence of his human nature, is imputed to them that truly believe in him: and no less reckoned to them for healing and curing of their defiled nature, then his suffering for the remission of their actual sins: and that is a ground of excellent comfort to them, it might be further pressed, but I pass from it. One thing further I will note. The Apostle saith, the Son of God being sent in the similitude of sinful flesh, and for sin, condemned sin in the flesh. He took flesh on him, and he did utterly abolish sin and corruption out of that flesh. Hence then it is clear.

[Doct. 11] That sin and corruption may be removed, taken away, and abolished, and yet the flesh and nature of man still abide. Sin may be removed from the soul, and yet the soul still remain entire in all the powers and faculties of it. For indeed natural corruption is not a corruption of the substance of the soul: for then could not the soul be immortal, neither could the Son of God have taken man's nature on him without sin; but it is a corruption that cleaves to the soul, and to the faculties of it, and it may be severed from the soul, and yet the soul still remain without any diminution in the substance of it. And hence it is that corruption of nature, is said to be an evil that doth easily compass about. Heb. 12.1. Cast away everything that presseth down, and the sin that hangeth so fast on. And to this purpose it is, that we are exhorted to cast off the old man, the corruption of nature, Ephes. 4.22. And to put on the new man, verse 24. And to put off the old man, Coloss. 3.8.9. Which places and many other do evidence this truth, that sin may be removed from the soul, and yet the soul still remain entire in all the faculties of it.

[Use.] And this serves for the comfort of those that groan under the weight of their natural corruption, and are weary of their sinful infirmities, and would willingly shake them off. Know to thy comfort whosoever thou art, sin is such a thing as may be severed from the soul; the Lord is able to sever it, and he will one day utterly abolish it, and take it quite out of thy soul. He that severed sin and our nature in Adam in his creation, and likewise severed sin and our nature in Christ Jesus in his incarnation, he is able, and he will at length sever sin and thy nature at thy glorification. And as Moses said to the Israelites concerning the Egyptians, Exod. 14.13. Saith he, The Egyptians whom ye have seen this day, ye shall never see them again: so it may be said to thee that art a child of God, and dost sigh and groan under the burden of thy corruptions and sinful infirmities; the sins which now thou seest with grief, and do much vex and trouble thee, and are enemies to thy peace and comfort, the time shall come wherein the Lord will remove them, and utterly abolish them, and take them quite out of thy soul, and thou shalt never see them more, and they shall never trouble thee anymore. Think on that to thy comfort. Come we now to the fourth verse.

IN this verse our Apostle first makes known to us, to what end it was that God sent his own Son in the similitude of sinful flesh, & for sin condemned sin in the flesh, that is, to what end it was that the Son of God taking flesh on him, did utterly abolish sin and corruption out of that flesh, and out of that human nature that he took on him: as namely, that it was to this end and purpose, That the righteousness of the Law might be fulfilled in us: And so he concludes and shuts up that ground of comfort, laid down verse the first, That there is a freedom from condemnation to them that are in Christ. Then secondly, he here falls again on the qualification of the persons to whom that freedom belongs, repeating it again word for word, as he delivered it verse 1. That they are such as walk not after the flesh, but after the Spirit.

I will now as briefly as I can, clear the words of this verse touching the sense of them. That the righteousness of the Law, or even that righteousness of the Law, or that which the Law of right requires (for so the word signifies) The meaning is, that righteousness which the moral Law of God requires of men, that they may be found perfectly just, holy, and pure in God's sight, being thoroughly conformed to the will of God revealed in his Law, in their souls, in their bodies, inwardly and outwardly, in their minds, wills, and affections: that is the righteousness of the Law here meant and intended by the Apostle. For as reverend Beza saith well, when to remission of sins, and perfect actual obedience to the Law of God, there is added and adjoined perfect purity and holiness of our nature, then are men perfectly just and holy in God's sight, according to the most absolute and exact rule of the Law of God. Might be fulfilled: That is, might be fully accomplished, or might be performed to the full, without leaving anything unperformed that it requires. In us. These words have some difficulty in them, they much trouble Interpreters: for indeed it is somewhat hard to conceive, how the righteousness of the Law is fulfilled in us, who are, not only sinful by nature and before our regeneration, but have sin still abiding in us in part, though we be regenerate, even after regeneration and new birth, and when we are truly sanctified. Therefore it may seem strange that the Apostle should thus speak, That the righteousness of the Law might be fulfilled in us: but for the right understanding of these words, we are to mark the context, and to consider them together with that which goes before them, and that which follows after them. The Apostle saith, God sent his own Son in the similitude of sinful flesh, and for sin condemned sin in the flesh: that is, utterly abolished sin out of that flesh and nature of ours that he took, that the righteousness of the Law might be fulfilled in us, we being one with him by faith, and by the bond of his Spirit, euidenced and testified by this (as the Apostle subjoins) that we walk not after the flesh but after the Spirit: so that these words, in us, are thus to be conceived; in us that are one with Christ by faith, and members of Christ. Yea but there remains a doubt: [Object.] Is the righteousness of the Law fulfilled in us that are one with Christ? we are imperfectly holy, though we be members of Christ. I answer, We being one with Christ by faith, [Answ.] and members of Christ, the righteousness of the Law is fulfilled in us, not by inherency, but by imputation and application, not by sanctification inherent in our own persons, but by imputation of Christ his most perfect holiness to us. For we being one with him and he with us, that which is his is ours, and that which is in him as the Mediator, it is in us, he being made to us of God, wisdom, and righteousness, and sanctification, and redemption, 1. Cor. 1.30. So the meaning of the Apostle, in saying, That the righteousness of the Law might be fulfilled in us, is this, that the righteousness of the Law might be fulfilled in the Son of God incarnate, in Christ, as inherent in him, and in his person, and in us that are one with him by faith, by imputation and by application. It is to be observed (as reverend Beza well observes,) that the Apostle saith not, that the righteousness of the Law might be fulfilled by us, or of us, or by any righteousness inherent in our own persons, but in us, because it is to be found in Christ whose members we are, we truly believing in Christ: Which walk not after the flesh, but after the Spirit. These words we had in the first verse, where I shown the meaning to be this; which live not according to the motion and guidance of the corruption of our own hearts, as we are acted and moved by the lusts of our corrupt hearts, but according to the motion and guidance of the Spirit of grace and sanctification. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said:

That the righteousness which the moral Law of God requires of men, that they may be found perfectly just, holy, and pure in God's sight, being every way conformable to the will of God revealed in his Law, might be fully accomplished, and so the full performed in the Son of God incarnate, in Christ, as inherent in him, and in his own person: and so in us by imputation and by application, we being his members and truly believing in him, that being euidenced and testified by this, that we live not according to the motion and guidance of the corruption of nature, but according to the motion and guidance of the Spirit grace and sanctification.

Here first observe we, that the Apostle expressing the end of Christ his taking flesh, saith: the end of it was, That the righteousness of the Law might be fulfilled in us. The Son of God taking flesh, our nature on him, did utterly abolish sin and corruption out of that nature, to this end, that thereby the perfect righteousness which the moral Law of God requires, might be fulfilled. Hence then it is clear, the context plainly yields it,

[Doct. 1] That the righteousness required in the moral Law of God, is not only outward conformity and outward obedience, but it is also inward holiness and purity: and the conformity to the Law of God, which the moral Law of God requires, is a perfect conformity to it, not only in the outward man, but in the very heart, and soul, and spirit, and as well in man's nature, as in his actions: it requires that the very nature of man be conformed to it in holiness and purity, as well as his thoughts, words and actions. And to this purpose is that Deut. 6.5, 6. Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thine heart. Which words are remembered by the expounder of the Law, Luke 10.27. Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy strength, and with all thy thought. 1. Thess. 5.23. the Apostle prays that the Thessalonians may be holy, not only in body and soul, but also in spirit; there ought to be holiness and purity in their very spirits. 1. Tim. 1.5. the Apostle saith, The end of the commandment is love out of a pure heart. The Law of God requires the purity of heart and soul, and that the very nature of man be conformed to it in holiness and purity, as well as his thoughts, words, and actions: and this is grounded on reason. The reasons of it are these.

First the Law of God, as breathed out from the Spirit of [Reason. 1] God, is of perfect purity and holiness, and it expresseth the mind and will of God touching all moral matters; and his will is most holy, pure, and heavenly, like to his most holy Majesty, and it must needs require a proportionable purity. And

Again, the moral Law of God, for the nature of it, is all one with that original purity and holiness that was placed in man in his first creation, even with the image of God standing in perfect holiness and righteousness, and therefore doubtless it requires purity of heart and soul, and that the very nature of man be conformed to it in holiness and purity, as well as his thoughts, intentions, words and actions.

Now then, this truth serves to discover to us the absolute [Use 1] perfection of God's Law; and we may on this ground justly say with David, Psal. 119.96. There is an end of all perfection, but the Law of God is exceeding large: it meets with all sins, both actual and original, both the sins of men's hearts and the sins of their lives, yea with the very corruption of nature, and want of original holiness and purity. Even the want of that holiness and purity that ought to be in the nature of man, is against the Law of God, that requires holiness and purity of heart, and soul, and in the very nature of man. And it is a gross and erroneous conceit which some Anabaptistical spirits hold, that the corruption of nature is neither against God's Law, nor in it self sin; and that God giveth us not any Law in our conception and birth. That is the assertion of some idle brains, and that is utterly false, it cannot stand with the truth now delivered. The want of conformity to the Law of God in a man's conception and birth, and the want of original holiness & purity, is against God's Law: the Law of God requires conformity to it, not only in men's actions, but in their nature, and the want of such conformity is deadly and damnable in it self, and makes a man subject and liable to the curse of the Law.

[Use 2] Again, is it so that the Law of God requires purity of heart and soul, and that the very nature of man be conformed to it in holiness and purity, as well as his thoughts, words, and actions? who then is able in the time of this life, in his own person, perfectly to fulfill the Law of God? who is able to reach to that perfect purity the Law of God requireth? Surely none living, being but a mere man; for alas there is impurity and defilement of nature cleaving to the best and most holy, so long as they live on the face of the earth. And it is a dotage of the Papists to say as they do, that men may fulfill the Law of God in this life: and they are ignorant of the righteousness of the Law, they know it not, or they are willfully blind and will not see it and take notice of it. And it is gross ignorance in blind people to say, they can keep the Commandments of God as well as God will give them leave, therein they show themselves grossly ignorant.

[Use 3] Lastly, on this ground of truth, that the Law of God requires purity of heart and soul, and that the very nature of man be conformed to it in holiness and purity, take we notice of a wrong and unjust imputation that is commonly cast on God's children, and such as truly fear God; the world commonly thinks, that they are too strict, and too precise, and too curious, and that they make more ado then they need. Yea worldly minded men stick not sometimes to charge it on them as a foul fault, that they are too strict, and too precise, and that they are singular. Why say they, cannot they content themselves to be neighbor-like, and to live a civil, honest, and orderly life, what need they make such ado in keeping the Sabbath, and in doing holy duties, and what need they be so precise in their speeches, gestures, and apparel? they are more nice then wise, they make more ado then they need. Poor souls, they that thus think or speak, they consider not the righteousness of God's Law, what that requires at the hands of men. Can men be too strict in yielding obedience to the Commandments of God? can men go too far in following after holiness and purity? is it possible? No, no, it is not possible, the Law of God requires purity and holiness of heart and soul, and that the very nature of man be conformed to it in holiness and purity, as well as his thoughts, words, and actions; and that is the thing we are to labor for and to breath after, if we would have true and sound comfort in our obedience to the will of God revealed in his word. It is not thy outward conformity to the Law of God, thy civil, honest, and orderly life, that will yield thee true comfort in time of trial, in the hour of death, or day of judgment: no, no, if thou trust to that, it will deceive thee when thou standest in most need of comfort. If we would have true and sound comfort in our obedience to the will of God revealed in his word, we must labor in truth, (though not in perfection) yet in truth to yield obedience to the Law of God, not only in our bodies, but but also in our hearts, souls and spirits, and that our very nature may be conformed to the Law of God in holiness and purity, and that we may be transformed and changed in our nature into the blessed image of God in true holiness and righteousness: and that will yield us true and sound comfort both in life and death.

The Papists conclude from these words, That the righteousness of the Law might be fulfilled in us: that God's Commandments may be kept, and that men may fulfill the Law of God by the grace of Christ. Yea Bellarmine saith, that if the Law of God cannot be fulfilled, then Christ hath not compassed or attained that which he intended; for therefore saith he, Christ died, that the justice or righteousness of the Law might be fulfilled: and he would ground it on this context, because it is here said, that God sent his own Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us. But they are easily answered: they mistake and misconstrue the text; the Apostle saith not, that the justice or 〈1 page duplicate〉 〈1 page duplicate〉 righteousness of the Law might be fulfilled by us, or of us, as by any righteousness inherent in our persons; but in us, namely by Christ as inherent in him, and so in us by imputation, he being made righteousness to us who are one with him by faith, and by the bond of his Spirit. And whereas they say, that by the grace of Christ men may fulfill the Law of God, we find not that proposition in all the book of God, neither can it be gathered from thence: indeed by the grace of Christ men are enabled to yield obedience to the Law of God in some measure, but not perfectly to fulfill it in the time of this life. The best and most holy that live on the face of the earth, have a corruption still abiding in them, and they are not able in the time of this life in their own persons perfectly to keep and fulfill the Law of God. And though true believers cannot perfectly fulfill the Law of God in their own persons, in the time of this life, yet that will not follow that Bellarmine infers on it, that Christ obtained not that which he intended: for he can never prove that Christ intended any such thing. When Christ satisfied the Law for the faithful, his intent and purpose in fulfilling the righteousness of the Law was, that true believers might have that righteousness of his imputed to them to their justification. So that the Papists cannot fasten it on this text rightly understood, that men may fulfill the Law of God in their own persons in the time of this life.

In the next place observe we, that the Apostle here saith, that the righteousness of the Law might be fulfilled in us, meaning that the righteousness of the Law might be fully accomplished in Christ as inherent in him, and in his person, and so in us by imputation and application, we being members of Christ, and one with him by faith, by the bond of his Spirit. Now from hence we may easily take up this conclusion.

[Doct. 2] That the righteousness of the Law fulfilled and fully accomplished in the person of Christ, is as truly and as really ours, we believing in Christ, as if it were in our selves. The perfect fulfilling of the Law of God performed and done in the person of Christ Jesus, is as truly and as really ours by imputation and by application, we being members of Christ, as if we our selves had done it in our own persons. And this truth is not only grounded on this text, but in other places of Scripture. We have further evidence and testimony of Scripture for the confirming of it. Rom. 5.19. the Apostle saith, that by the obedience of one, meaning of Christ, many are made righteous. Even by the obedience of Christ, the obedience of his life and death, his perfect fulfilling of the Law of God, and by his suffering of death, as many as truly believe in him, are made as just and righteous, as if they themselves had done & suffered the things that he did and suffered. Rom. 16.14. the Apostle saith, that Christ is the end of the Law for righteousness to everyone that believeth: as if he had said, Christ hath not only determined and put an end to the ceremonial Law of God, both for signification and promise, but he is also the end and perfection of the moral Law of God: he hath perfectly in his own person accomplished the moral Law, and that not for himself, but for righteousness to everyone that truly believes in him. His fulfilling of the moral Law of God for righteousness of everyone that truly believes in him: 1. Cor. 1.30. the Apostle speaking of himself and other true believers, he saith, Christ is made to us of God righteousness, and sanctification, and redemption. And again, 2. Cor. 5.21. he saith, God made him (that is Christ) to be sin for us who knew no sin, that we truly believing in him, might be made the righteousness of God in him. And to these we might add other evidences of Scripture if it were needful, clearing and confirming this truth, that the righteousness of the Law of God fulfilled and fully accomplished in the person of Christ, is as truly ours, we truly believing in Christ, as if it were in our selves, and as if we our selves had done it and fulfilled it in our own persons.

And the reason and ground of this is, [Reason.] that near union and conjunction that is between Christ and true believers. Christ and true believers are most nearly united and knit together; true believers are flesh of his flesh and bone of his bones. Ephes. 5.30. that by virtue of that near union true believers have fellowship and communion with Christ in all his benefits, and in all things done by him as the Mediator of the new covenant: and that which is his is theirs, they partake in it; and that he hath done as Mediator is accounted as done by them. And therefore doubtless this is a certain truth, that the righteousness of the Law of God fulfilled and fully accomplished in the person of Christ, is as truly and as really ours, we believing in Christ, as if it were in us, in our selves, and as if we had fulfilled it in our own persons.

[Use 1] Now then this being a truth, in the first place it discovers to us, that the Papists are deceived, and that they are blinded in their own conceit, in that they think, and stick not to utter it, that the righteousness of Christ imputed to true believers, is but a putatiue justice, an imaginary and a fantastical righteousness, for so they speak of it scornfully and disgracefully: They say, it is but an idle thing, and a mere fancy that we hold; that true believers are justified by Christ his righteousness imputed to them. They are deceived, the doctrine now delivered shows plainly, that the righteousness of Christ imputed to true believers, is a true real righteousness, even the righteousness of the Law of God fulfilled in the person of Christ, which is as truly and as really theirs that truly believe in him, as if it were in themselves, and as if they themselves had fulfilled it in their own persons.

Object. [Object.] Why then say they, you make true believers as just and as righteous as Christ himself, if the righteousness of the Law of God fulfilled in the person of Christ be as truly and as really theirs, as if it were in themselves, and as if they themselves had fulfilled it in their own persons, then it seems that they are as just and as righteous as Christ himself?

Answ. [Answer.] We answer them: It follows not, that because the righteousness of the Law of God fulfilled in the person of Christ, is as truly theirs as if they themselves had fulfilled it, therefore they are as just and as righteous as Christ himself: for though the same righteousness that is in Christ be theirs that truly believe in him, yet it is not theirs in the same measure, or in the same manner. It is in Christ by inherency, it is inherent in him, and in him as a root and fountain: but it is theirs only by imputation and by application.

And again, it is in the person of Christ in that measure, as it is sufficient and able to justify many, even many thousands, but it is theirs being imputed to them, only so far as it serves to justify their particular persons in the sight of God; and therefore this makes nothing against the truth of the doctrine now delivered.

Again, is it so that the righteousness of the Law of God [Use 2] fulfilled in the person of Christ, is as truly and really ours, we truly believing in Christ, as if it were in us, in our selves, and as if we our selves had fulfilled it? surely then we may be bold to say, that in Christ (we believing in him) we fulfill the Law of God, and we merit life and salvation, though in our selves, and as of our selves, there is nothing but matter deserving the wrath of God, and our best actions, if the Lord should examine them by the strict rule of the Law, deserve the curse of the Law, and our justification and salvation is merely of grace; yet in Christ his righteousness being imputed to us, we are accounted worthy of eternal life and salvation. And the doctrine of free justification by the righteousness of Christ, and by his perfect holiness and purity imputed, doth not overturn the Law of God, they may well stand together, true believers are justified by the righteousness of the Law, not inherent in themselves, or done and performed by them in their own persons, but by the righteousness of the Law fulfilled in the person of Christ, and inherent in him, and made theirs, of the mere mercy, and of the free grace and favor of God, by imputation and by application. And so the truth now delivered may further serve as a ground of sweet and excellent comfort to all and everyone that truly believes in Christ: for why.

Is it so, that the righteousness of the Law of God fulfilled [Use 3] in the person of Christ, is as truly and as really ours, (we truly believing in Christ) as if it were in us, even in our own persons, and as if we our selves had fulfilled it. Then take notice of this to thy comfort whosoever thou art; thou truly believing in Christ, thou art as just and as righteous in the sight of God, as the Law of God can make thee, or as the holy Law of God can require at thine hand: thou hast absolute and perfect holiness and righteousness to thy justification in God's sight; thou hast such holiness and righteousness as will abide the trial, and will bear thee out before the judgment seat of the Lord, and against which the Lord himself cannot take exception. For why, the righteousness of the Law fulfilled in the person of Christ, is most absolute and perfect, and free from all exception. Now that is as truly and as really thine, thou truly believing in Christ, as if it were in thyself in thine own person, and as if thou thyself hadst fulfilled it: and that may be a ground of sweet comfort to thee. If the righteousness serving to thy justification in God's sight, were that which is inherent in thyself, or the good works done by thyself, as the Papists teach, thou mightest justly doubt of the sufficiency of it, and fear whether thou hadst done enough to that purpose or no, but being the righteousness of the Law fulfilled in the person of Christ, and inherent in him, thou hast no cause of any such doubtings or fear. No, no, thou hast most absolute holiness, and purity, and righteousness, thou wantest no righteousness to thy justification in the sight of God, nor any merit to thy eternal salvation: yea know it to thy comfort, that the righteousness of the Law of God fulfilled in the person of Christ, being as truly thine as if thou hadst fulfilled it, thy righteousness to thy justification in God's sight can never be lost, it is laid up in Christ Jesus, it is in a safe and sure hand, where thou shalt be sure to find it, and to have it when thou hast most need of it. The holiness and righteousness that is inherent in thine own person may decay, and may be weakened, and may be lost in part, but the righteousness of the Law fulfilled in the person of Christ, imputed to thee for thy justification in God's sight, that can never decay nor be lost in any measure, but that remains whole and entire to thee forever: and that is a ground of unspeakable comfort to every child of God, even to everyone that that truly believes in Christ.

Now the words the Apostle here subjoins, Which walk not after the flesh, but after the Spirit, we had verse 1. I will not therefore stand on the particular doctrines they afford to us, only note we thus much. The Apostle here saith, God sent his own Son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, that is, in the Son of God incarnate, as inherent in him, and in us by imputation and application, we being one with Christ: and for evidence of that he subjoins. Which walk not after the flesh, but after the Spirit. Whence we may gather.

That only they that walk after the Spirit, only they that live according to the motion and guidance of the Spirit of grace and sanctification, have the righteousness of the Law fulfilled for them in the person of Christ: and on the contrary, they that walk after the flesh, they that live as they are acted and moved by the lusts of their own hearts, they have no righteousness performed for them, Christ was not conceived holy and pure for them, nor fulfilled the Law of God for them, nor died fought them, they have no assurance of it. Come we now to the fifth verse.

Our Apostle having in the verse foregoing fallen again on the qualification of the persons to whom freedom from condemnation belongs, as that they are thus qualified: They walk not after the flesh but after the Spirit, and made an opposition between those two, to walk after the flesh and to walk after the Spirit, that true believers walk not after the flesh but after the Spirit; in these two verses, 5.6. he further lays forth that contrariety. And first he shows that there is a contrariety between those that walk after the flesh and those that walk after the Spirit, in respect of their natures and dispositions, that they are of contrary dispositions and affections; and that is in the 5. verse, as namely, they that walk after the flesh, or they that are after the flesh, for so speaks the Apostle, they are thus disposed, they savor the things of the flesh: but on the other side, they that are after the Spirit, they are minded and disposed to the contrary, they savor the things of the Spirit: and by this contrariety of dispositions he proves, that true believing justified persons walk not after the flesh but after the Spirit. For (saith he) they that are after the flesh, savor the things of the flesh, but they that are after the Spirit the things of the Spirit. Then secondly, the Apostle shows that there is a contrariety between those that walk after the flesh & those that walk after the Spirit, in respect of their ends, that their ends are contrary, verse 6. I will lay forth that contrariety when we come to the handling of that verse. Now to keep within the compass of the 5. verse, setting forth the contrariety that is between them that are after the flesh, and after the Spirit, in respect of their natures and dispositions, the words of this verse are first to be opened.

They that are after the flesh: That phrase, after the flesh, the Apostle makes all one with that to be in the flesh, verse 8. and to be in the flesh or after the flesh, is to be carnal, unregenerate, and to be nothing but flesh and corruption, as Christ saith, John. 3.6. That which is borne of the flesh is flesh: it is nothing but a lump of sin and corruption, and so the Apostle, meaning is this: they that are carnal, unregenerate, as yet in their natural state and condition, they that have the flesh ruling in them and over them, and are acted and guided by the evil motions and lusts of it, they savor the things of the flesh. The word here rendered savor, comprehends the actions and operations both of the understanding and will: we find it in Scripture applied to both, but most commonly to the actions of the will, and to the affections which are particular motions of the will, as Col. 3.2. Set your affections on things that are above: the same original word is there used, that here we have. And so the Apostles meaning in these words is this, they mind and affect the things of the flesh, they muse and meditate, and think of those things, they affect them, and love and like them, they care for them, and desire them, and seek after them, and those things are sweet, and savory, & pleasing to them, and they well relish them. So much is comprised under that word, they savor. The things of the flesh.