Exposition of Romans 8-11, Chapter 8 · Verses 3-4
VERSE 3. For what the Law could not doe, in that it was weake through the fleſh; GOD ſending his owne Son in the likenes of ſinfull fleſh, and for ſin; Or, by a ſacrifice for ſin.condemned ſinne in the Fleſh:
4. That the righteouſneſſe of the Law might bee fulfilled in vsus, who walke not after the Fleſh, but after the Spirit.
IN theſe Verſes is a declaration of the deliuerance ſpoken of in the ſecond Verſe. In which are two things.
1. The neceſſity of it.
2. The meanes whereby it is wrought.
The Neceſſitie, in theſe words: For what the Law could not doe, in that it was weake through the fleſh.
There is much diuerſity in the reading of theſe words: That of Camerarius is very plaine; but the beſt and plaineſt, is that of his Maieſties tranſlation, which I follow.
In theſe words of the Neceſſity are two things. 1. Something vttered of the Law, viz. that it could not deliuer vsus. 2. The reaſon: Becauſe it is weake through the Fleſh. This is brought in by a Prolepſis, Thus. What needs deliuerance by Chriſt, ſeeing wee hauehave the Law which promiſeth life to the obſeruers? If the Law be able to deliuer, what need Chriſt? If not able, what auailes the Law?
To this Paul anſweres by a Conceſſion: That indeed the Law is not able, and therefore GOD ſent his Sonne, to do that which was impoſſible to the Law.
This then is affirmed by Paul, that the Law cannot iuſtifie and deliuer, Acts 13.38,39. Heb. 7.18.
Q. What vſe then of the Law?
A. Very great. It teacheth vsus Gods will concerning Obedience; it ſhews what is right and wrong: It is a Schoole-maſter to bring vsus to Chriſt, and the Goſpel. So that, though the Law cannot ſaue vsus; yet, neither can the Goſpel without the Law, wch Ambroſe elegantly ſets forth by a ſimilitude of the vpper and nether Milſtone: The Law (ſaith he) Ambroſius Ser. 29. per. totum.is as the nether-Milſtone, which is ſlow and ſtirreth not; the Goſpell quick as the vpper-Milſtone; without which the nether-Milſtone may ſeeme vnprofitable. Yet, cannot the vpper grind without the nether, but both together make good Meale. So, Iuſtification as fine Flower, is between the Law and the Goſpell, prepared for vsus.
Seeke not Iuſtification by the Law. This were to ſeeke Life in Death, Heauen in Hell, Saluation in Condemnation. There are two things neceſſary to ſaluation: Iuſtification and Sanctification. The Law can giuegive neither of theſe.
Pardon ſinne it cannot, Deut. 27.26.for it is the Office of the Law to curſe tranſgreſſors.
Renew vntounto holineſſe it cannot; though it can command vsus to be holy. The Law is holy in it ſelfe. But to bee holy, and to make holy are two things: That, the Law is: in This, the Law is impotent.
Vaine therefore is the hope of many, who thinke to be ſaued only by their good ſeruing God, and their iuſt dealing: and that their good deeds ſhall preuaile againſt their badde.
For firſt, our beſt deeds hauehave ſo much defect, that though in ſome conſideration they might bee worthy; yet in other, they ſtand in need of pardon.
Secondly, all our good deeds, though wee had as many as Abraham, are of finite perfection, and therefore cannot ſatisfie for the leaſt ſinne, whereby an Infinite Maieſtie is offended.
Thirdly, if wee could doe good perfectly, yet ſuch doing is duty, and duty diſchargeth no debt.
In that it was weake through the fleſh.
The Law cannot deliuer. The reaſon, becauſe it is too weake. How comes it to bee weake? It is weakened through the fleſh. That is corrupted, ſinfull, rebellious nature.
The Law is not weakened, either in Precept or in Doctrine; but onelyonly in Iuſtifying of Man: and this not in it ſelfe; but by accident, becauſe wee are naught, and not conformable vntounto it: If wee could perfectly keepe the Law, it were as able to iuſtifie vsus, as euer. There is no fault then in the Law, but in vsus.
A blind man cannot ſee, though the Sunne ſhine moſt cleere: The fault is not in the Sunne, but in his blind eyes. So, that wee are not benefited by the Law, is our fault, not the Lawes.
A cunning Caruer, can cut the ſimilitude of any Creature; but not on a Rotten ſticke; yet, no imputation to the Caruer. So the Law hath skill to Iuſtifie; but cannot doe this feat in our Rotten Nature.
doctrine The Law cannot iuſtifie vsus, becauſe we cannot perfectly keepe it, 2. Chron. 6.56. Iam. 3.2.
Queſtion. How can we be guilty of the breach of that Law which is vnpoſſible for vsus to keepe?
Anſ. 1. It is vnpoſſible here, but in heauen it will be poſſible. 2. It is poſſible to the Elect, in regard of Chriſt in whom they hauehave fulfilled it. 3. It is poſſible, in regard of perfect obedience, begunne in this life, moſt certaine to be perfected after this life. Yet it is impoſſible for Iuſtified men in This life perfectly to keepe the Law in themſelues, (though the Councell of Trent hauehave determined it poſſible) Concil. Triden: Seſſ. 6. Can. 8.and wee alſo are bound to this impoſſible Law, and that Iuſtly. The Reaſon is: Becauſe to Adam in whom we were, it was at firſt poſſible, and by his tranſgreſſion (in whom wee ſinned) it became impoſsible. So that God may iuſtly require it now of vsus; as a man may iuſtly require a debt of him, who through his Ryot and Luxury hath made himſelfe vnable to pay it.
A King loſeth not his authoritie to command, becauſe ſome refuſe to obey him: nor God his right to command, though wee by our naughtineſſe hauehave made our ſelues vnable to performe his commands.
That ſeeming Contradiction, attributed to Hierome, is true on both parts. Curſed is hee which ſaith God hath commanded impoſsibilities; and Curſed is he which ſaith the Law is poſſible.
Vſe 1.Thou faileſt in thy obedience, yet if thou beleeueſt, and thy heart be vpright, be of good Comfort: Nor Abraham, nor Dauid; nor any of the Saints did perfectly keepe the Law, or were ſaued by their Workes, but by their Faith▪ Doeſt thou beleeue, and endeuour with an honeſt heart to obey (though in much weakneſſe?) Thou ſhalt be ſaued as well as Abraham: For he hath the perfection of the Law, which beleeues in Chriſt. But thou wilt ſay, that thou art vnworthy. 'Tis true: So certainly was Abraham. Let thy faylings humble thee, and ſeeke for increaſe of Faith.
Vſe 2.The Law is weake, to ſaue ſo much as one: but it is ſtrong enough to damne thouſands: Remember that. If thou beeſt a Blaſphemer, a Drunkard, &c. thou ſhalt finde it a Gyant; If thou haſt but one ſinne vnrepented for, it will condemne thee.
Vſe 3.The Law was giuen to Adam as a Rule to Direct him to Heauen. It is weakened by thy euill corruption: which weakens alſo the Goſpell, making that a ſauour to death, which is appointed for a ſauour of life. Bewayle thy corrupt nature, and ſeeke Renouation.
God ſending his owne Sonne, in the likeneſſe of ſinfull fleſh, and for ſinne, &c.
In theſe words to the end of the fourth Verſe, is declared the meanes or way, whereby we are deliuered from the power of ſinne, and ſo from Condemnation.
This Declaration containes a double Effect of God. The firſt is the ſending of his owne Sonne, &c. the ſecond, The Condemning of ſinne, &c. Both theſe are amplified from their End, verſe 4. Firſt, of the firſt Effect: In which we hauehave foure things. 1. The Perſons. 1. Sending. 2. Sent. 2. The Act Sending. 3. The manner, In the likeneſſe of ſinfull fleſh. 4. The End, to take away ſinne.
1. The Perſon Sending: God the Father, ſo heere to be taken, though it were the worke of the whole Trinitie, becauſe of the Relatiue, Sonne.
The Perſon Sent: The Sonne, noted by this poſſeſſiue (His Owne) For God hath diuers Sonnes by a Superlatiue Grace; As Angels and Men. The one by Creation, the other by Adoption. None of theſe are ſent; Ioh. 1.14.but his Owne Sonne by Nature, his onelyonly begotten.
2. Sent: How can the Sonne be ſent, without a Separation from the reſt of the Perſons, or a Diminution of his owne excellency? The Anſwer is, that Chriſt is to be conſidered two wayes: As God; and as the Mediator of God and Man: And this ſending to be meant; not of a locall motion from Heauen to Earth, but of his manifeſtation in the Fleſh. Sent, ſaith one, Aquinas.not that he might be where he was not, but that he might bee in the manner that he was not: that is, viſibly in regard of his aſſumed Fleſh.
3. In the likeneſſe of ſinfull Fleſh. Fleſh is not here to be taken for Corruption; but for the ſubſtance of mans Nature: The word Likeneſſe, is not to bee attributed to Fleſh, but to Sinfull. Not fleſh in likeneſſe; For that was the Hereſie of Marcion: but ſinne in Likeneſſe. He had true Fleſh: but No Sinne. In regard of the Subſtance of the Fleſh, it was True. In regard of the Euill Qualities, it was like. He was Counted a Sinner, and Condemned as a Sinner, but he was no Sinner. He could be weary, ſleep, be hungry, and dye, but he could not Sinne.
And for Sinne: that is, for the taking away of Sinne, to bee a Sacrifice for Sinne.
The meaning. It was the will of God, that Chriſt ſhould take our Nature vponupon him, but without Sinne, and therein make ſatisfaction for vsus, and ſo free vsus from ſinne and death.
So that theſe words are (as we may ſay) a Commiſſion from God the Father to Chriſt. In which are three things. 1. The Author, God the Father. 2. The Committee, Chriſt the Sonne. 3. The Summe and Contents of the Commiſsion, in two Clauſes. The firſt, to take our nature vponupon him. The ſecond, in that Nature to take away ſinne. The firſt part ſhewes his Nature. The ſecond, his Office. In the firſt is the Doctrine of his Incarnation. In the ſecond, the Doctrine of his Paſsion.
doctrine D. Of the firſt part, Ieſus Chriſt came into the world, and was incarnate of the Virgin Mary, not of his own will, and yet not vnwilling, but by the will, appointment, and decree of his Father, Gal. 4.4. Ioh. 8.42.
Queſt. Was not the Virgin Mary a ſinner?
Anſw. Yes.
Queſt. How could he then take fleſh of her without ſinne?
A. By the operation of the Holy Ghoſt ouer-ſhadowing her.
Ʋſe 1.Sending his owne Sonne. Chriſt then had a Being before hee was incarnate. The Miſsion is not his Incarnation, but being ſent, he was Incarnate.
Vſe 2.There are two Natures in Chriſt. The Diuine, for he is Gods owne Sonne. The Humane, becauſe in the Likeneſſe of ſinfull Fleſh; and both theſe perſonally vnited. For the ſame Sonne ſent forth, is ſent in the ſimilitude of ſinfull fleſh.
Vſe 3.Chriſt had no ſinne of his owne, called therefore the Immaculate Lambe. He had our ſinnes by Imputation.Heb. 4.15. 1. Pet. 1.19.
Vſe 4.God ſent his Sonne out of his owne boſome, without our Counſell; we inquired not after it, we deſired it not, much leſſe deſerued it. All our Saluation is wholly of God.
Vſe 5.Chriſt is God. How dareſt thou then deſpiſe his Word and Sacraments? How dareſt thou by Swearing, Lying, Drunkenneſſe, &c. offend him? He is the Lord thy God, Pſal. 45.11. Ioh. 15.20.therefore beleeue thou in him, and worſhip him. Chriſt is man. This is comfortable. Art thou poore, deſpiſed, afrayd, tempted, weake? So was thy Lord Chriſt, being Man. And the Seruant is not aboue the Maſter.
Chriſt was Man. Not a man of Steele, but a weake man. Not ſenceleſſe, but ſenſible of miſeries: Pouertie could lay hold on him. Hunger bite him. Sleepe and wearineſſe ouertake him. Blowes and Buffets light on him. The Diuell could tempt him. Death could feare him, yea, hold him for a time. The Graue could ſwallow him. He knowes what all theſe meane: What a vile Tongue: a falſe Accuſation: a ſmiting Hand; a cruell and partiall Iudge can doe. How Pouerty, Temptation, Death, can terrifie and amaze. In thy trouble therefore flye to him; bee not afrayde. He cannot forget what it is to be troubled, and remembring; hee cannot but hauehave compaſsion, and bee touched with the feeling of our Infirmities, who was ſo ſubiect, that hee might bee mercifull and ſuccour vsus that are tempted. O ſweet! Heb. 2.17,18. & 4.15,16. reade the places.that hee might hauehave compaſsion, and that hee might ſuccour vsus.
When thou art ſicke, thou ſaiſt, O if you knew what I feele you would pitie mee: and ſeeing others pained as thou haſt beene, thou art moued to pitie them from thine owne experience. Remember: Chriſt knowes thy miſery, and hath felt a thouſand times more. Goe boldly to him for Comfort.
Vſe 6.Chriſt was tempted and afflicted, but ſinned not. Nothing could make him ſinne. Do thou in like manner. Let not pouertie, wrongs, any tentations make thee offend God; that being like Chriſt thy Head in holineſſe, thou maiſt be like him alſo in glory.
Doct. of the ſecond part. God ſent his own Son to take our Nature vponupon him For Sinne. that is, to take away ſinne. Ioh. 1.29. The principall thing in this Doctrine is, that This was committed to Chriſt, and enioyned him of his Father. Eſay 61.1,2,3 Which Chriſt applies to himſelfe. Luke 4.21. As Kings, Prieſts and Prophets were of old, ſo was Chriſt hereto anointed and appointed. Yea, to this Commiſsion, as Gods owne Act and Will, God hath ſet his Seale. Ioh. 6.27. And Chriſt himſelfe vndertakes his Office with an Oath. Heb. 7.20,21.
Vſe 1.God hath thus ſolemnely commanded his owne Sonne this ſeruice To take away our Sinnes, and to Saue vsus. Art thou afraid of Damnation becauſe of thy ſinnes? Bee of good Comfort: Thou haſt Chriſt for thy Aduocate. 1. Ioh. 2.2.If we be to ſue downe a Commiſſion, we deſire to hauehave the wiſest and ableſt men to ſit vponupon it. If we hauehave a ſuit at Law, wee couet to get the beſt and learnedeſt Councell, and in moſt fauour with the Iudge. Now wee hauehave a ſuit for Saluation; wee hauehave ſtrong Aduerſaries: The Fleſh, the World, the Diuell, the Law. Who ſhall be our Man of Law to plead for vsus? Shall an Angell? No: we hauehave Chriſt himſelfe the Lord of Angels; The wiſeſt, for hee is the Wiſedome of his Father, and moſt in fauour with the Iudge, for in him is God well pleaſed. And indeed Chriſt hath taken our Matter vponupon him. God hath retained him for vsus. How then ſhouldeſt thou not hauehave the Sentence paſſe on thy ſide? Committit ſe homo viro diſertae linguae, & non perit committis te Verbo & periturus es? Aug.Thou committeſt thy other cauſes ſometimes to a man and ſpeedeſt; if thou committeſt thy ſelfe to that Word, canſt thou periſh? He knowes the moment of thy cauſe, and the reaſons whereby he ſhould perſwade. It ſtands him vponupon that thou preuaile, becauſe thou art of his bone and his fleſh. Be ſure to bring him his Fee, that is, Faith, Repentance and Obedience, and thou canſt not loſe the day: If thou canſt beleeue, hee can ſaue thee; nay, he muſt, it is his Office, God hath inioyned him: and hee is faithfull as Moſes; nay, more faithfull; Moſes as a Seruant, he as a Sonne. Let him that hath an Office, Heb. 3.2,5,6. Rom. 12.7.wait on his Office (ſaith he to vsus:) and can hee neglect his Office? Reade Ioh. 6.37,38,39,40. It is the will of his Father (which hee alwayes delighted to obey) that hee ſhould caſt away no poore Sinner which beleeues and repents.
Goe therefore thou Penitent Soule to Chriſt, deſire him to doe his Office, to take away thy ſinnes and comfort thee. Haſt thou no feete? Haſt thou ſtumps? Creepe to him. It is as poſsible for him to reiect thee, as it is poſſible for him to be vnfaithfull.
Vſe 2.Seeke not to the Virgin Mary, to Angels or Saints for Saluation; it is not their Office, but Chriſts. Hee offers it thee in his Word: ſee thou refuſe not to receiue it: This refuſall brought wo vponupon Corazin and Bethſaida. Mat. 11.21.Yea, the duſt of the feet of our Preachers is to be ſhaken off as a witneſſe againſt ſuch as contemne the grace offered in the Goſpell: and it ſhall bee eaſier for Sodom and Gomorrah then for ſuch. Mat. 10.14,15.Let vsus not then harden our hearts any longer; but while hee ſpeaketh let vsus heare his voice; while hee calleth, let vsus make obedient anſwere; while he ſtretcheth out his hands, let vsus runne into the Boſome of his mercy, that we may be ſaued. Amen.
Condemned in the fleſh.
The former effect was a Commiſſion from the Father to his owne Sonne. In theſe words is the ſecond effect, containing the Returne of the Commiſſion. All Commiſſions ſpeed not. This ſped according to the intent of the granting, for ſinne was condemned and taken away.
In this effect are 4. things. Firſt, the Efficient, God. Secondly, the Action, Condemned. Thirdly, the Obiect, Sinne. Fourthly, the Subiect, in the Fleſh.
God, the Father as before.
Condemned: To Condemne is an Action of a Iudge giuing ſentence againſt a guilty Perſon: So is it not heere; for ſinne is not guilty, but makes guilty. Condemnation is alſo many times taken for the puniſhment which the delinquent condemned ſuffers; neither is it ſo here: but after a ſimilitude, as condemned Perſons executed, ceaſe to bee, and are taken away, ſo Sinne is taken away. Tollūtur èmedio.*Beza.Some expound it, Hee aboliſhed it; Caluinus.Some, Hee abrogateth the power and reigne of it, as a man hanged loſeth his Offices. Aquinas, He weakened. Ambroſe, Hee tooke away the authority of ſinne. So Martyr, Hee put out of authority and Office; as if the King ſhould take away his Commiſſion from a Subiect and diſgrace him: So God by Chriſt put ſin out of Office with all the reproach that might be. As Souldiers and Captaines are ſometimes caſhierd and ſent away diſarmed, ſo Chriſt hath caſhierd this Captaine, Sinne.
3 Sinne, That is, All ſin: whatſoeuer had any conſideration of ſin: Originall, with the fruit, which is Actuall ſin; and both theſe with the effect, which is Condemnation. Hee condemned and aboliſhed it in regard of dominion and damnation, and ſo it anſweres vntounto the freedome ſpoken of in the ſecond verſe.
4 In the Fleſh: Fleſh heere for the nature of Man which Chriſt aſſumed: The Article would heere be expreſſed in That fleſh. The Syrian Tranſlator, In His fleſh.
The ſenſe. Wee are freed by the Law of the Spirit of life which is in Chriſt; for He aboliſhed ſinne in his Fleſh; ſo that wee being Fleſh of his Fleſh, and Bone of his Bone, muſt needs alſo be deliuered.
doctrine God by the death of his Sonne, which Hee did ſuffer on the Groſſe in our Nature, hath ſo taken away and aboliſhed ſinne, that it cannot rule in vsus heere, nor condemne vsus heereafier, Eſay 53. Iohn 1.29. Heb. 2.10. to which adde Heb. 5.9.
Ʋſe 1.Sinne was condemned in the humane Nature of Chriſt; not in the Diuine: for that is impaſſible: but the Perſon muſt bee Diuine. For neither Men nor Angels could hauehave borne the puniſhment of ſin, but themſelues muſt hauehave beene for euer condemned withall. To ſin is Mans worke: But to condemne ſin is Gods worke.
Q. Why did not GOD pardon ſinne at once, and spare his own Sonne?
A. The threatning, Gen. 2.17. required that Man muſt dye for his tranſgresſion; which if hee had done in this owne perſon, he could not hauehave been ſaued. Neither indeed is it to be imagined, that God can forgiue ſin without ſatisfaction to his Iuſtice: not for any defect of power, but for the perfection of his Nature, which cannot but hate and puniſh ſin. Nothing is imposſible to God, 2. Theſ. 1.6.but that which hee willeth not, and hee cannot will, that his Iuſtice ſhould be vnſatisfied.
Q. How can the Temporall puniſhment in the Fleſh of Chriſt, ſatisfie for the Eternall to be ſuffred by vsus?
A. Though he ſuffred not long, yet he ſuffred much. And though the Action, or rather Pasſion was of ſhort continuance; yet the vertue is euerlaſting and infinite, ſutable to his Perſon which ſuffred, who is Infinite.
Ʋſe 2.Sinne is fully deſtroied: becauſe it is Gods worke: and iuſtly; becauſe condemned. And Beleeuers cannot iuſtly be now condemned, becauſe Chriſt hath payd the Debt.
Sinne is condemned, our greateſt enemy. What ſhould let vsus greatly to reioyce? If a man in authority, being our vtter enemy, ſhould bee impriſoned, put from his place, and made Iacke out of Office, as wee vſe to ſay; it would make vsus exceeding glad: or, as if thou hadſt a ſpitefull enemy, by whom thou wert afraid whenſoeuer hee met thee to bee ſtabd, thou wouldſt be much afraid: euen as Saul was (though otherwiſe a valiant man) at the ſight of Goliah. But when hee ſaw Dauid had kild him, hee reioyced and all Iſrael with him. So it is with vsus: Sin aliue and in authority, will make the ſtouteſt of vsus afrayd. But CHRIST our Dauid, hath kild ſinne our Goliah: This comforteth our hearts.
But thou wilt ſay, Alas, I feele ſinnee ſtruggling with me and moleſting mee, and I many times ſmart full ſorely for it. Yea, it may be ſo, and ſhall bee ſo: God will hauehave it ſo, to humble thee, and to make thee cleaue the faſter vntounto him. But, if thou beleeueſt, it rules not, nor can condemne thee. Sinne liues indeed, but as a condemned perſon. A man receiuing his deaths wound ſprawleth and mooueth a while: And Fire, though it be quenched, yet there ariſeth a ſmoke for ſome ſmall time after, which may trouble thine eyes: So is it with finne. And for the Croſſe, it's neceſſary, not as a puniſhment, or ſatisfaction; but as an inſtruction: which is to be vſed, ſo long as we beare about vsus the remainder of ſinne, for a helpe to Mortification; and that it may appeare that God no way approoueth of ſinne, when hee correcteth his Children for it, though hee hath pardoned them.
Vſe 3.Chriſt hath done and ſuffered whatſoeuer his Father appointed him: he hath borne hard words, harder deeds. He neuer gaue ouer till that comfortable conſummatum eſt was vttered. Imitate him. Whatſoeuer God commands thee, obey, thought it be hard and tedious to fleſh and bloud: Repent thee of thy faylings, who like a lazie ſeruant haſt made Exceptions of thy ſeruice. And ſee that thou hate for euer and abhorre all ſinne, ſeeing Chriſt came to condemne and take it away. Thinke ſeriouſly of it. God hath in the fleſh of his owne Sonne, condemned thy Anger, Pride, Couetouſneſſe, Blaſphemy, &c. Wilt thou iuſtifie them? Chriſt hath kild ſinne: Wilt thou giuegive it life? Chriſt came to demoliſh and aboliſh it: wilt thou build it? God ſet a curſe on him which ſhould build Iericho: Ioſh. 6.26. 1. Kin. 16.34.which afterward tooke Effect. Sinne is this Iericho, and curſed ſhall hee be that buildeth or maintaineth it. 1. Ioh. 3.8.Chriſt came to destroy the workes of the Diuell, which are Whoredome, Drunkenneſſe, &c. Wilt thou liue in the practice of them? This is to take the Diuels part, againſt thy Sauiour Ieſus Chriſt. Sinne is Condemned in Chriſts Fleſh; if it liue and rule in thy fleſh, thou haſt no part in him, thou art not of his fleſh and bone: for thou art contrary to him.