The Triumph of a True Christian Described, Commentary on verse · Verse 2

The Triumph of a True Christian Described · Commentary on verse · Verse 2

p. 36VERSE 2.

For the Law of the Spirit of life, which is in Chriſt Ieſus, hath freed me from the Law of ſinne, and of death.

OVr Apoſtle hauing in the verſe foregoing layd downe his generall propoſition, full of ſweet and heauenly comfort to all that are in Chriſt Ieſus; that to them there is no condemnation: in this verſe he proues and confirmes that propoſition. Some would hauehave this verſe to be a proofe and confirmation of the latter part of the former verſe, namely, of that which the Apoſtle affirmes of ſuch as are in Chriſt, that they walke not after the fleſh, but they walke after the Spirit. Say they, the Apoſtle confirmes that part of the verſe by an argument from the efficient cauſe of an holy and ſanctified life, namely, the Spirit of Chriſt giuen to ſuch as are in Chriſt, and hauehave fellowſhip & communion with him. But indeed this verſe is rather to be taken as a proofe 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 hauing ſaid there is no condemnation to them that are in Chriſt Ieſus; ſome might haply thinke or ſay, Is there no condemnation to ſuch as are in Chriſt? why, they that are in Chriſt Ieſus hauehave in them a remainder of corruption, there is impureneſſe and defilement in part in all the powers of their ſoules, and in all the parts of their bodies: the impureneſſe of nature is found in the beſt and in the moſt holy that liue in the world, & that is enough to condemne them; how then are they freed from condemnation? This obiection the Apoſtle here meetes withall, and preuents, and makes anſwer to it on this manner: Howſoeuer the beſt and the moſt holy that liue in the world hauehave in them impureneſſe of nature, which in it ſelfe and of it ſelfe, is enough to condemne them; and euen for that, if there were no further matter of condemnation in them, the Lord might p. 37iuſtly throw them to hell, yet there is that in Chriſt Ieſus that is able to free them from it: yea there is that in Chriſt Ieſus, euen the law of the Spirit of life, that doth free all that are in him from the law of ſinne and of death: therefore there can be no condemnation to them. So the Apoſtle here reaſons, and that is the dependance of this verſe on the former.

Now in this verſe, for the generall matter of it,The generall matter of the ſecond verſe. we hauehave theſe things layd before vsus.

Firſt, what it is that ſets them that are in Chriſt Ieſus free from their guiltineſſe in reſpect of their impure nature, and 1from the power it hath in it ſelfe to condemne them, namely, the Spirit of life; which the Apoſtle deliuers, together with the power of it, vnderunder the word Law; and the ſubiect of it, in whom that Spirit of life is found, and that is in Chriſt Ieſus: For the law of the Spirit of life which is in Chriſt Ieſus.

Then the Apoſtle makes knowne the effect and powerfull 2worke of that Spirit of life: that the effect of it is freedome; giuing inſtance of that effect in himſelfe, and in his owne particular, ſetting it downe in the time paſt: hath freed me. And to that he addes in the third place, from what himſelfe 3was freed, and from what all that are in Chriſt Ieſus are freed, by the power of the Spirit of life in Chriſt Ieſus, in the laſt wordes, from the law of ſinne and of death: and ſo we ſee the ſumme and ſubſtance of this verſe. Come we to vnfold the ſence of the words of it.

This verſe doth much trouble Interpreters,Interpretatiō. and is diuerſly taken according to the diuerſe applications of it, ſome applying it (as I ſaid) as a proofe of the latter part of the verſe foregoing, and ſome as a confirmation of the former part of it, which (as I hauehave ſhewed) 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 Iuſtification, and freedome from condemnation, and not concerning the ſanctification of ſuch as are in Chriſt: the context and words (as I conceiue) will beare no other ſound expoſition.

For the Law of the Spirit of life. Theſe words (of the Spirit of p. 38life) are diuerſly expounded. I will not trouble you with the varietie of expoſitions, but giuegive that which I conceiue 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 dayes and an halfe the Spirit of life comming from God ſhall enter into them: that is, life it ſelfe. Now life is that whereby a thing acteth and moueth it ſelfe, and it is the cauſe and beginning of action and motion: and being here applied to Chriſt, we are to vnderſtand it of that in Chriſt which is the cauſe and beginning of all his holy actions. Now what is that? Why, ſurely his originall holineſſe and purity, the holineſſe and purity of his humane 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,Proouing Chriſt his originall holines and purity to be here meant. when he was conceiued in the wombe of the virgin, he being conceiued by the holy Ghoſt. Luk. 1.35. the Angell anſwered and ſaid vntounto her, The holy Ghoſt ſhall come vponupon thee, and the power of the moſt High ſhall ouerſhadow thee: therefore alſo that holy thing which ſhall be borne of thee, ſhall be called the Sonne of God.

Reaſon 2 Secondly, becauſe of the perfection of it, it being moſt exact, and abſolute, and perfect. It is vſuall in the Scripture to ſet out a thing in the perfection of it, and to the full, by adding the word Spirit vntounto it; as the ſpirit of pride, of truth, of errour, and the like. So then the meaning of this phraſe (the Spirit of life) is this, the moſt abſolute and moſt perfect purity and holineſſe of the nature of man. And the word law here vſed, ſignifieth the power of that holineſſe and purity to countermand the power of ſinne, to acquit and diſcharge from ſinne: and that may be caſily gathered from the oppoſition of it to the law of ſinne. (In Chriſt Ieſus) So is the text originall, foreign, the law of the Spirit of life which is in Chriſt Ieſus. The meaning is, which is inherent in Chriſt Ieſus himſelfe, as the proper ſubiect of it. Hath freed me, that is, me being in Chriſt Ieſus, and one with him by the bond of his Spirit, and by faith: hath perfectly freed me p. 39being 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 Ieſus.) (From the law of ſinne, and of death.) The word ſinne, here ſignifieth the corruption, the blot and ſtaine of nature: and in reſpect of the Apoſtle and true beleeuers, the reliques and remainders of that blot and ſtaine ſtill abiding in them: and by the law of ſinne, is meant that force and power it hath in it ſelfe, to make guilty in Gods ſight, and to bind ouer to puniſhment. And laſt of all, by the law of death, we are to vnderſtand the power of death, both of body and ſoule, both temporall and eternall, due to that blot and ſtaine. Thus then briefly conceiue 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 holineſſe and purity of the nature of man, which is found in Chriſt Ieſus, is inherent in him as the proper ſubiect of it, euen the power and force it hath to acquit and diſcharge from ſinne, that being imputed to me, hath perfectly freed and deliuered me, I being in Chriſt Ieſus, and one with him by the bond of his Spirit and by faith, from the power which the remainder of ſinne, the blot and ſtaine of my ſinfull nature, hath to make me guilty in Gods ſight, and to bind me ouer to puniſhment, and from the power of death both of body and ſoule, euen of death temporall, and of death eternall, due to me in reſpect of that blot and ſtaine of my corrupt and ſinfull nature.

Obſerue we that this verſe hath reſpect to the firſt part of the former verſe, as a preuention of an obiection: for ſome might obiect and ſay, There is impureneſſe of nature in the beſt and moſt holy that liue in the world, how then are they freed from condemnation? This the Apoſtle meets with, and anſwers, That the perfect holineſſe and purity of Chriſt his manhood imputed to them, perfectly frees them from the power the defilement of their nature hath to condemne them, and it ſhall neuer condemne them; and ſo it is a truth that there is no condemnation to them that are in Chriſt Ieſus. Hence then we may gather thus much.

That ſuch as are in Chriſt Ieſus, they are partakers of the Doct. 1 p. 40benefit of Chriſt his moſt holy conception and birth,Such as are in Chriſt Ieſus are partakers of his moſt holy conception & birth, and of the perfect purity of his moſt holy nature. and of the perfect holineſſe and purity of his moſt holy and ſanctified nature: not onelyonly the merit of Chriſt his actiue obedience in his life, and the merit of his ſuffering and death belongs to true beleeuers, but the benefit alſo of his habituall righteouſneſſe, of his moſt holy nature belongs to them: and that is alſo imputed to them, to their iuſtification in Gods ſight: and by the perfect holineſſe and purity of Chriſt his humane nature imputed to them, they are accounted as holy and pure, and that in the ſight of God, as if they themſelues had bene conceiued and borne without ſpot of ſinne. And to this purpoſe is that of the Apoſtle 1. Corinth. 1.30 Chriſt is made to vsus of God, wiſedome, righteouſneſſe, ſanctification, and redemption. Chriſt is made to ſuch as truly beleeue in him, not onelyonly righteouſneſſe in reſpect of his perfect fulfilling of the Law of God for them, but ſanctification alſo, in reſpect of his holineſſe, innocency, and moſt perfect purity of his holy and ſanctified nature. Ezech. 16.6.Ezech. 16.6.Ezek 16:6 the Lord ſaith, He ſaw Ieruſalem polluted in her owne bloud in her natiuity and birth, and 8he couered that filthineſſe of hers: verſe 8: And hence it is that the Lord is ſaid not to ſee iniquity in Iacob, Numb. 23.21. He ſees no ſinne in his people and children, not that there is no ſinne in them that are iuſtified by Chriſt, or that God cannot ſee it: for the beſt hauehave corruption ſtill abiding in them, which God ſeeth and chaſteneth them for it, but that in the iuſtification of a ſinner, he lookes on them in and through Chriſt, and beholds them in his perfect holineſſe and purity: and ſo he ſees them as holy and pure, and free from all ſpot of ſinne. They are partakers of the perfect holineſſe and puritie of Chriſt his moſt holy and ſanctified nature, and that being imputed to them, they are accounted as holy and pure in Gods ſight, as if themſelues had bene conceiued and borne without ſinne: and the reaſon and ground of this truth is this.

Reaſon. Whole Chriſt is giuen to ſuch as are in him, euen Chriſt with all his benefits; the benefits of his conception, birth, life, and death: he was incarnate and borne not for himſelfe, but p. 41for Gods choſen: Iſai. 9.6. VntoUnto vsus a child is borne, vntounto vsus a Sonne is giuen. He was borne that he might beſtow himſelfe wholly on true beleeuers, as a mediator, and all his workes of mediation, his holy incarnation, his fulfilling of the Law, his ſuffering for ſinne. And this we may reſolue on as a certaine truth, that ſuch as are in Chriſt Ieſus, they are partakers of the benefits of Chriſt his moſt holy conception and birth, and by the perfect holineſſe and purititie of Chriſt his humane nature imputed to them, they are accounted in Gods ſight as holy and pure, as if themſelues had bene conceiued and borne without ſpot of ſinne.

Now then, this may ſerue firſt to informe our iudgements Vſe. 1 touching iuſtification of a true beleeuer in Gods ſight:Information of iudgement touching the juſtification of true beleeuers in Gods ſight. by this we may eaſily conceiue how a true beleeuer ſtands perfectly iuſt and holy in Gods ſight, namely, by the birth and ſuffering of Chriſt, and by the obedience of his life, and alſo by the holineſſe and innocency of his conception and birth. By the merit of Chriſt his death, a true beleeuer is diſcharged from the guilt and puniſhment due to him for ſinne, both originall and actuall: by the obedience of his life, he is accounted actually iuſt and righteous; and by the holineſſe and puritie of his conception and birth, he is accounted perſonally holy and pure, as if he had bene conceiued and borne without ſpot of ſinne.

Againe, is it ſo that ſuch as be in Chriſt Ieſus are partakers Vſe. 2 of the benefit of his moſt holy nature,Sweet comfort to ſuch as are ſure they are in Chriſt. and by the perfect holineſſe of his nature imputed to them, they are accounted as holy & pure in Gods ſight, as if themſelues had bene conceiued & borne without ſin? then here is matter of ſweet comfort for thee whoſoeuer thou art, that haſt euidence in thine owne ſoule that thou art in Chriſt: thou mayeſt hereupon conclude to thy comfort, that thou art perfectly iuſt and holy in Gods ſight, in and through Chriſt: and it is neither the want of holineſſe in thy life, nor the want of puritie in thy nature, that can condemne thee; there is a ſupply of perfect holineſſe both actuall and originall made to thee in Chriſt. Satan commonly ſeekes to brangle and trouble the conſcience p. 42of a poore weake Chriſtian on this or the like manner: he ſets on him and tels him, thou art filthy, thou art vncleane, and doſt thou looke to be ſaued, and to enter into Gods kingdome? thou doſt but deceiue thy ſelfe. Admit this that Chriſt hath died for the ſinnes that thou haſt done, and hath alſo fulfilled the Law for thee, yet thou knoweſt thou art filthy, and thou art priuie to the vncleanneſſe of thine owne heart and ſoule, ſinne cleaues to thee, and thou feeleſt it, and doſt acknowledge it to God, and doſt thou thinke to be admitted into Gods kingdome of glory? No, no, I tell thee no vncleane thing ſhall enter into that kingdome, the Lord himſelfe hath ſpoken it, Reuel. 21.27. There ſhall enter into it no vncle…e thing, neither whatſoeuer worketh abhomination or lyes. See the cunning of the old ſerpent. The poore Chriſtian may eaſily anſwer, and on the ground of truth now deliuered may tell him, Though I be vncleane in my ſelfe, yet in Chriſt there is perfect holineſſe and puritie of nature, and I being in him, and through him, I am accounted euen in Gods ſight, as holy and pure as if I had bene conceiued and borne without ſpot of ſinne, and as if I had no vncleanneſſe in me. It ſeemes then (will the diuell ſay, and indeed it is the obiection of the Papiſts) that God accounts thee, that art a ſinner, to be iuſt and holy, but that cannot be, that the Lord who is moſt iuſt and holy ſhould ſo do. The poore ſoule may anſwer him againe, I being iuſtified in the ſight of God, in and thorow Chriſt, I am acquited by Chriſt from all my ſinnes: and though I hauehave ſinne ſtill ſticking in me, and I am a ſinner in reſpect of the inherencie of ſinne, yet I ceaſſe to be a ſinner in regard of guiltineſſe, I am not held guiltie of ſinne: and hauing the perfect holineſſe and righteouſneſſe of Chriſt imputed to me, I am truly iuſt and holy by imputation; there is a ſupply of perfect holineſſe, both actuall and originall made to me in Chriſt. Thus the poore ſoule may anſwer Satan, and cheare vp it ſelfe. And herein comfort thy ſelfe whoſoeuer thou art, that findeſt thy ſelfe in Chriſt; it is neither the want of holineſſe in thy life, nor the want of puritie in thy nature, that can condemne thee, thou art partaker of the benefit of p. 43Chriſt his moſt holy conception and birth, and by the perfect holineſſe and puritie of his humane nature imputed to thee, thou art accounted as holy and pure in Gods ſight, as if thou hadſt bene conceiued and borne without any ſpot of ſinne, and that is an excellent comfort.

In the next place obſerue we, how the Apoſtle here ſets out the holineſſe and puritie of Chriſt his humane nature: he cals it not the life of the Spirit, or the life of grace, but which is more emphaticall and weighty, and more ſets out the excellencie and perfection of it, (The Spirit of life) which is in Chriſt Ieſus. Hence we are giuen to vnderſtand thus much.

That in Chriſt is not onelyonly the life of the Spirit, or the life Doct. 2 of grace, as in other of Gods children,In Chriſt is found abſolute perfectiō of holineſſe and puritie. but the Spirit of life is in him, in him is found the abſolute perfection of holineſſe and puritie; the holineſſe of Chriſt infuſed into him and in his manhood, is not onelyonly free from all ſpot of ſinne, but it is alſo enriched and filled with holineſſe, in greater meaſure then all men and Angels: the excellency and perfection of all diuine grace is found in the manhood of Chriſt Ieſus. And to this purpoſe that is a cleare text, Iohn 3.34.Ioh. 3.34.John 3:34 God gaue him not the Spirit by meaſure: the graces and gifts of the holy Ghoſt were beſtowed on him in fulneſſe, and without meaſure. Iſai. 11.2.Iſai. 11.2.Isa 11:2 the Prophet ſpeaking of Chriſt ſaith, The Spirit of the Lord ſhall reſt vponupon him, euen the fulneſſe of the Spirit: & then he reckons the particular gifts and graces of the Spirit, and giues to them the title of Spirit: The Spirit of wiſedome and vnderſtanding, the Spirit of counſell and ſtrength, the Spirit of knowledge and feare of the Lord: thereby ſignifying the abſolute perfection of thoſe graces. Acts 10.38.Acts 10.38.Acts 10:38 the Apoſtle Peter ſaith. God hath annointed him with the holy Ghoſt. And Heb. 1.9.Heb. 1.9.Heb 1:9 it is ſaid that God annointed him with the oyle of gladneſſe aboue his fellowes. And Luke 4.1.Luke 4.1.Luke 4:1 it is ſaid, that he was full of the holy Ghoſt. Ioh. 1.14.Iohn 1.14.John 1:14 ſaith the Euangeliſt, The Word was made fleſh, and dwelt among vsus, and we ſaw the glorie thereof, as the glorie of the onelyonly begotten Sonne of the Father, full of grace and truth. The Scripture is plentifull in the proofe of p. 44this: That in Chriſt is found the abſolute perfection of holineſſe and puritie; the holineſſe and puritie of Chriſt infuſed into him, and inherent in his humane nature, is moſt abſolute, Queſt. and moſt exact, and perfect. But here a queſtion may be moued: 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 cleare, Luke 2.52. Ieſus increaſed in wiſedome and ſtature, and in fauour with God and men. And this increaſe was not onelyonly in reſpect of experience, and the manifeſtation of grace before God and men, as the Schoolemen hold, but in reſpect of the habit or gift of grace. Yet ſo are we to vnderſtand 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 receiued a full meaſure of grace, and euen fulneſſe of grace agreeable to that age, and fit for that age, and the workes to be done of him in that age. And when he was twelue yeares old he receiued a further meaſure fit for that age: and ſo when he was thirty yeares old, and was baptized, and began to preach, then was accompliſhed the Propheſie of Iſaiah, Iſai. 61.1.Isa 61:1The Spirit of the Lord is on me, becauſe he hath annointed me, that I ſhould preach the Gospell to the poore: he hath ſent me that I ſhould heale the broken hearted, that I ſhould preach deliuerance to the captiues, and recouering of ſight to the blind, that I ſhould ſet at libertie them that are bruiſed. Luke 4.18.Luke 4.18.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 himſelfe the body of an infant, and to grow vp in ſtature of body; ſo alſo it pleaſed him to take a fulneſſe of grace agreeable to that age, and to grow and increaſe in grace: and ſo the holineſſe and puritie infuſed into Chriſt, and inherent in his manhood, was euen 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 needfull ſo to be. There is reaſon why it ſhould ſo be, that the p. 45holineſſe and puritie infuſed into Chriſt, and inherent in his humane nature, ſhould be moſt abſolute and perfect, and that he ſhould be free from all ſpot of ſinne, and hauehave abſolute fulneſſe of grace and holineſſe in him, euen holineſſe 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 Sauiour. In his Godhead, he was holineſſe it ſelfe, and therefore called Iehoua our righteouſneſſe, Ierem. 23.6. And it was needfull alſo that in his manhood he ſhould be perfectly holy and pure, that he might be an abſolute and perfect Sauiour.

Now then this trurh, that in Chriſt is found abſolute perfection Ʋſe 1 of holineſſe and purity,Information that Chriſt merited not eternall happineſſe and glorie for himſelfe. euen the holineſſe and purity inherent in Chriſt his humane nature is moſt exact and perfect: this may informe vsus in this particular, that Chriſt did not fulfill the Law to merit eternall happineſſe and glory for himſelfe, by the actions of his life, by his actiue obedience: he needed not ſo to do, for he was moſt worthy of all honour, and all glorie, in reſpect of his originall holineſſe and puritie, that was in him at the very firſt moment of his conception.

Againe, this truth now deliuered, may further informe vsus Ʋſe 2 where perfect holineſſe and purity is to be found,Further information where perfect holineſſe and purity is to be found. to the comfort of true beleeuers, namely, in the manhood of Chriſt. In his Godhead indeed is infinite holineſſe, but that is inacceſſable, we cannot attaine to it, 1. Tim. 6.16. but his humane nature being perfectly holy, and perfectly ſanctified, that is as a pipe or conduit to conuey it to all that truly beleeue in him.

Now further, is it ſo that in Chriſt is found abſolute perfection Ʋſe 3 of holineſſe,The members of Chriſt are holy as Chriſt is holy in their meaſure and proportion. and the purity of Chriſt infuſed into him and inherent in his humane nature, is moſt abſolute? ſurely then it muſt needs be, that there is a proportion of holineſſe, a meaſure of holineſſe in the members of Chriſt. Is there fulneſſe of holineſſe in Chriſt the head, and not a proportionable meaſure of holineſſe in his members? it is not p. 46poſſible, that were to make the myſticall body of Chriſt a monſtrous body. Out of all queſtion, there being fulneſſe of grace and holineſſe in Chriſt, there is a proportionable meaſure of holineſſe and purity in all that are in Chriſt. For as the Apoſtle ſaith, 1. Cor. 6.17. He that is ioyned to the Lord is one Spirit: and Ioh. 1.16. Of his fulneſſe hauehave we all receiued, and grace for grace. All that are in Chriſt receiue of his fulneſſe, and are partakers of that grace and holineſſe that is in him, in ſome meaſure: and therefore deceiue not thy ſelfe whoſoeuer thou art. Herein many deceiue themſelues, they thinke they belong to Chriſt, and that he is their head and Sauiour, and yet they hauehave no dram of holineſſe in them: no, their hearts are full of many foule and filthy luſts, of pride, enuie, couetouſneſſe, and the like, and their liues are ſoyled with many foule and groſſe ſinnes: yea they cannot endure a meaſure of holineſſe and puritie in others. Such perſons deceiue themſelues exceedingly: and take heed of this deceit whoſoeuer thou art, remember the truth now deliuered, that in Chriſt is ſound abſolute and perfect holineſſe, in Chriſt is the Spirit of life; and if thou be ioyned with him, thou haſt the ſame Spirit, thou art partaker of that holineſſe in ſome proportion. 1. Ioh. 3.3. EueryEvery one that hath this hope in him, purgeth himſelfe euen as he is pure: he labours for holineſſe, and he neuer 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 hauehave the life of the Spirit in them in ſome proportion.

Ʋſe 4 Laſt of all, is it ſo that in Chriſt is found abſolute perfection of holineſſe and puritie?Comfort to ſuch as find in themſelues the beginnings of grace. then comfort thy ſelfe whoſoeuer thou art that haſt in thee the beginnings of true grace, and true holineſſe, and findeſt in thee the life of the Spirit: that giues thee euidence that thou art in Chriſt, and being in Chriſt, in him thou haſt perfection of grace and holineſſe. In thy ſelfe thou findeſt great want, and a ſcant meaſure of grace and holineſſe, and thou many times complaineſt of it: comfort thy ſelfe, in Chriſt thou haſt perfection of holineſſe and puritie:Note. As thy life and happineſſe is hid and layd vp in Chriſt, p. 47ſo is thy perfection of holineſſe, Coloſ. 3.3.Col 3:3thou mayeſt not looke to find it in thy ſelfe, ſo long as thou liueſt on the face of the earth. No, no, the Lord will not truſt thee with it, he knowes if thou wert truſted with it, it is a thouſand to nothing thou wouldeſt loſe it; he hath layd it vp in a ſurer hand, euen in the hand of the Lord Ieſus: and out of his hand all the diuels in hell are not able to wring it. In him is layd vp abſolute perfection of holineſſe, and he is able to keepe it ſafe for thee, and thou being in Chriſt, in him thou ſhalt be ſure to find it, and not miſſe of it: and that is an excellent comfort, and thinke on it to thy comfort, thou that haſt the firſt fruites of the Spirit, euen the beginnings of true grace and true holineſſe in thee.

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

That there is a greater power and force in the perfect holineſſe Doct. 3 of Chriſt to iuſtifie ſuch as are in him,Chriſt his perfect holineſſe is of greater force to iuſtifie true beleeuers, then the impureneſſe of their nature is to condemne them. Reaſon. then there is in their impureneſſe and defilement of natu…e to condemne them. The perfect holineſſe of Chriſt Ieſus 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 guiltie in Gods ſight, and to bind them ouer to puniſhment.

For why, though it be holineſſe inherent in the manhood of Chriſt, yet it is the holineſſe of the mediator, euen the holineſſe of that perſon who is both God and man. As the bloud of Chriſt is of infinite worth and value, though it be the bloud of Chriſt as he is man, and ſhed onelyonly as man; yet being the bloud of that perſon who is both God and man, and hence called the bloud of God. Act. 20.28. and in that reſpect of infinite price and value: ſo the holineſſe inherent in the manhood of Chriſt, being the holineſſe of him who is both God and man, it is of infinite force to free from ſinne and death; and ſo of greater force to iuſtifie ſuch as be in Chriſt, then the defilement of their nature is to condemne them.

p. 48Ʋſe 5 And this is a ground of ſweet comfort and conſolation to all that are in Chriſt:A ground of ſweet comfort to all that are in Chriſt. hereupon they may cheare vp their hearts againſt diſcouragement, in regard of that maſſe, and lumpe, and body of ſinne they find in themſelues, which they find to be ſtrong and powerfull in them, and many times preuailing againſt the power of grace in them. What though it do ſo preuaile ſometimes, yet know it whoſoeuer thou art that art in Chriſt, it ſhall neuer preuaile to thy condemnation. No, no, there is greater force in the holineſſe and puritie of Chriſt Ieſus, to make thee holy and pure, and that in the ſight of God, then in that, to make thee guilty in Gods ſight, and to bind thee ouer to puniſhment. The holineſſe and puritie of Chriſt Ieſus imputed to thee, makes a lowder crie in the eares of God for thy iuſtification, then that doth or can do for thy condemnation, and to call for the wrath and vengeance of God on thee.

Marke we further, the Apoſtle here making knowne the effect and powerfull worke of the Spirit of life in Chriſt, to be freedome and deliuerance from the power of ſinne and death, he giues inſtance of that effect in himſelfe, in his owne particular. He ſ…ith, The Law of the Spirit of life which is in Chriſt Ieſus, hath freed me from the law of ſinne and of death. Now this the Apoſtle did not onelyonly for his owne comfort, but alſo for the comfort and confirmation of others, whoſoeuer they be that are in Chriſt Ieſus. As in the Chapter before he ſets himſelfe as an example of weakeneſſe, and of the ſpirituall combat; ſo here he ſets himſelfe before vsus as an example of confidence, touching his freedome from the power of ſin and death, in and through Chriſt Ieſus, to the comfort of all ſuch as be in Chriſt: and his example is of excellent vſe, for the comfort of all true beleeuers. But that point I paſſe by, hauing not long ſince ſhewed, what vſe we are to make of the examples of holy men layd before vsus in the Scriptures. And in that the Apoſtle here ſpeaking of the freedome from the power of ſinne and death, through the power of the Spirit of life in Chriſt Ieſus, he ſpeakes of it as belonging to himſelfe, that himſelfe in particular was partaker of that benefit p. 49to his comfort, and ſaith, the law of the Spirit of life which is in Chriſt Ieſus hath freed me from the law of ſinne and of death. He giues vsus to vnderſtand thus much.

That it is not ſufficient for vsus to know the benefit of Doct. 4 Chriſt his moſt holy and ſanctified nature,To our knowledge of the benefits and ſauing comforts in Chriſt we muſt ioyn particular application of them to our ſelues. and to know that in Chriſt is freedome from the power of ſinne and death, and other benefits and ſauing comforts that are found in Chriſt Ieſus: but we muſt apply them to our ſelues in particular. If we would hauehave true comfort touching freedome from condemnation through Chriſt, and other benefits of Chriſt, we muſt neuer 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 Ieſus hath freed vsus in particular. To our knowledge of the benefits of Chriſt and ſauing comforts found in him, we muſt ioyne particular application of them to our ſelues, if we would find true comfort in them, as Eliphaz ſaid to Iob, Iob 5.27.Iob. 5.27.Job 5:27 We muſt heare and know them for our ſelues: we muſt be able to ſay with the Apoſtle, Galat. 2.20.Gal. 2.20.Gal 2:20 I liue by faith in the Sonne of God, who hath loued me, and giuen himſelfe for me in particular. For why.

It is onelyonly true ſauing and iuſtifying faith in Chriſt, that Reaſon. 1 yeelds true comfort, in reſpect of Chriſt his benefits and ſauing comforts: and it is the nature and propertie of ſuch a faith, to appropriate the generall promiſes of the Goſpell, and to apply the benefits of Chriſt particularly. And theſe things are eſſentiall in true ſauing and iuſtifying 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 beleeuing ſoule. And hence is faith ſaid to be a receiuing of Chriſt, Ioh. 1.12.Ioh. 1.12.John 1:12 As many as receiued him to them he gaue power to be the ſonnes of God, euen to them that beleeue in his name.

Againe, what comfort is there in this, to know the power Reaſon. 2 of the Spirit of life in Chriſt, and that there is freedome from condemnation to ſuch as are in Chriſt, and to be able to ſpeake and to diſcourſe at large of the benefits and ſauing comforts in Chriſt, and not to apply them to our ſelues in p. 50particular? Surely ſuch knowledge is farre from yeelding true and ſound comfort, Not the Law onelyonly but the Goſpell is a killing letter, if we reſt in the letter of it, and know it onelyonly in the generall, and finde not out the ſweetneſſe of it, applying it to our owne ſoules in particular. And therefore it is not enough for vsus to know the benefits and ſauing comforts that are found in Chriſt, but we muſt applie them to our ſelues in particular: to our knowledge of them we muſt ioyne particular application of them to our ſelues, if we would finde true ſweetneſſe and ſound comfort in them.

Ʋſe 1 Now then this firſt diſcouers to vsus, that the faith which the Papiſts hold to be iuſtifying faith,Popiſh iuſtifying faith diſcouered to be comfortleſſe. is a faith without any true comfort in it: for they diſclaime 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 crie ſhame on particular application of Chriſt and his benefits, and they will hauehave faith to be nothing elſe but a generall knowledge, or at the moſt but a generall 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 diuels themſelues: and therefore there is no true nor ſound comfort in Popiſh iuſtifying faith. I leaue them.

Ʋſe 2 Let eueryevery one of vsus looke that we ioyne to our knowledge of Chriſt and his benefits,Exhortation to a particular application of Chriſt and his benefits. particular application of them to our ſelues, and reſt not in this knowledge of the ſweete and excellent comforts that are found in Chriſt Ieſus, that thou art able to ſpeake of them: but if thou wouldeſt finde true comfort in them, apply them to thine owne ſoule in particular; the particular application of them will yeeld thee true comfort both in life and death. Haply thou wilt ſay, this is the hardeſt matter in the world, oh that I could beleeue and apply them to my ſelfe, I would faine apply Chriſt and his benefits to my ſelfe, 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 perſwaded of it, but alas p. 51I finde that I cannot. I anſwer:Comfort to ſuch as vnfainedly deſire to beleeue in Chriſt, and endeuour ſo to do, though as yet they cannot ſay they do beleeue. Thou that findeſt this hardneſſe in thee to beleeue, and to apply Chriſt to thy ſelfe, is thy minde ſet on Chriſt? doſt thou will and deſire vnfainedly to beleeue in him, and to apply to thy ſelfe in particular the benefits of Chriſt? doſt thou endeuour and vſe meanes to that purpoſe? art thou grieued that thou canſt not beleeue as thou oughteſt, and as thou deſireſt? Comfort thy ſelfe, aſſure thy ſelfe the Lord accepts of thy will to beleeue for faith, and he accepts of thee for a true beleeuer. Thou wilt ſay againe, Indeed ſometimes I ſeeme to hauehave ſome comfort, and I thinke I do applie 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 deceiue my ſelfe as many do? Many perſons hauehave a ſtrong faith in Chriſt, and out of their blindneſſe and preſumption ſay they doubt not, but that if they ſhould die at this preſent, they are ſure they ſhould go to heauen: but alas, it is but out of their blindneſſe and ignorance; they conſider not how hard a thing it is to beleeue in Chriſt. How ſhall I be ſure that I beleeue? I anſwer. Queſt. Thou mayeſt be ſure of it by two things.

Firſt, Anſw. if thou find in thee the proper fruites of a true iuſtifying faith, ſuch fruites as can come from no other roote,How we may know and be ſure that we beleeue in Chriſt. Notes of it. as namely, an inward louelove of God in his word of promiſe, a ſtanding in awe of God in his word of threatning, a willing ſubiection of thy heart and life to the will of God reuealed, in all things, a continuall lifting vp of thy ſoule to God in prayer, and thankſgiuing on all occaſions.

Secondly, if thou finde in thee the power of faith, and 2grace in time of temptation, enabling thee to withſtand the luſts of thine owne heart, and the corruptions that are in the world, and the temptations of Satan, and to ouercome them, 1. Ioh. 5.4. Or if thou be ouercome by violence of any temptation, yet it is with much ſtriuing and reluctation.

If thou finde theſe things in thy ſelfe, thou mayeſt conclude to the comfort of thine owne ſoule, that thou haſt true iuſtifying faith, euen a faith applying the benefits of Chriſt to thine owne ſoule particularly: and hereby trie thy ſelfe, and p. 52neuer reſt till thou finde in thee theſe things. If thou finde theſe things in thy ſelfe, certainly thou doeſt ioyne to thy knowledge of the benefits of Chriſt particular application of them, and that will yeeld thee ſound comfort both at the houre of death, and at the great day of the Lord. The Papiſts go about to proue from this verſe, that the grace of regeneration, inherent holineſſe, doth free from ſinne, and iuſtifie in the ſight of God,A Popiſh error. and is the cauſe of iuſtification in Gods ſight. And thus they reaſon. Say they, the law of the Spirit of life doth free from ſinne and from death, and that law of the Spirit of life is the grace of regeneration, inherent holineſſe wrought in vsus by the ſpirit of grace and ſanctification. For this they alledge the authority and interpretation of ſome of their writers: And therefore, ſay they, the grace of regeneration, inherent holineſſe, doth iuſtifie in the ſight of God, and is the cauſe of iuſtification: and it is not righteouſneſſe imputed that doth iuſtifie 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 ſinne, 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 ſhewed in opening the text,) yet grant that to be the meaning, they gaine nothing by it: it followes not thereupon, that the grace of regeneration doth free from ſinne: but how? Quoad materiale, non quoad formale: in that it doth purge out and bridle the euill motions and ſinfull luſts of the heart in ſuch as are iuſtified, but it doth not free any that is not iuſtified from the guilt of his ſinne, and acquit and diſcharge from it in the ſight of God: no, there is no ſuch matter. Againe, the Apoſtle ſaith not, the law of the Spirit of life in me, or the law in vsus, but the law of the Spirit of life in Chriſt Ieſus. He makes the ſubiect of that law of the Spirit of life he ſpeakes of, to be Chriſt Ieſus, and not our ſelues; and therefore it cannot be vnderſtood of holineſſe inherent in vsus. And further, he ſaith not, the law of the Spirit of life hath freed me from ſinne, but from the law of ſinne. So that ſtill admit that interpretation p. 53to 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 inferre on it, that the grace of regeneration doth iuſtifie in the ſight of God: but onelyonly this will follow on it, that the grace of regeneration doth free from the power and dominion of ſinne. And therefore this text makes nothing for that the Papiſts would faſten on it, and which they would conclude from it.

Obſerue we further, the Apoſtle here aſcribes a power to ſinne: and vnderſtanding by ſinne, (as I ſhewed) the impureneſſe and defilement of nature, euen a power to make guilty in Gods ſight, and to binde ouer to death, to death of body and death of ſoule, death temporall, and death eternall, 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 ſinne were added to it,The impureneſſe of nature is enough to make men lyable to death of body and death of ſoule is enough to make men liable to death of body, and death of ſoule, euen the filthineſſe and pollution in which men are conceiued and borne, is enough of it ſelfe to condemne them without any other ſinne added to it. And it was needfull that the Sonne of God ſhould come downe and take our nature vponupon him, and be conceiued and borne pure and holy, that he might free Gods elect from the impurity and filthineſſe of nature. And this doubtleſſe Dauid knew well, when making confeſſion of his ſinnes, Pſal. 51. he broke out and ſaid, verſe 5. that he was conceiued in ſinne, and borne in iniquity: as if he had ſaid, Lord I acknowledge my filthineſſe and pollution of nature, and that in regard of the impureneſſe of my nature, if I had no other ſinne, I deſerue thy wrath and euerlaſting perdition. Epheſ. 2.3. the Apoſtle acknowledgeth, that himſelfe and other true beleeuers were by nature the children of wrath as well as others; plainly teaching vsus, that all by nature, in regard of the filthineſſe and pollution in which they were conceiued and borne, if they had no other ſinne added to it, yet in regard of that, they are liable to the wrath of God and euerlaſting perdition: For why, the reaſons of it are plaine. As,

p. 54Reaſon 1 Firſt, the impureneſſe and defilement of nature is contrary to the perfection, purity, and holineſſe that is required in the Law of God, and is in it ſelfe truly and properly ſinne: and therefore of it ſelfe it is enough to make men lyable to death of body and death of ſoule, death temporall and death eternall, For the wages of ſinne is death, Rom. 6.23. Againe,

Reaſon 2 Secondly, men are not bound to yeeld obedience to the Law of God onelyonly in the actions of their liues, but they are alſo bound to keepe it conſtantly from their very conception to their death: and if they faile in any thing, and yeeld not perfect conformity to the Law of God from the moment of their conception to their death, they are lyable to the curſe of the Law, vnleſſe they be freed from it by Chriſt. And therfore it muſt needes be, that the impureneſſe and defilement of nature, if no other ſinne were added to it, is enough to make men lyable to death of body and death of ſoule. And it was needfull that the Sonne of God ſhould deſcend from heauen, and be conceiued and borne pure and holy, that he might free Gods elect from the impurity and defilement of nature.

Ʋſe 1 And this diſcouers to vsus the error of the Papiſts, who magnifie nature,A papiſh error confuted. and dreame of pure naturals; and howſoeuer they do not altogether her denie originall ſinne, yet they much extenuate and leſſen it, and they hold and teach that the inclinations and proneneſſe to ſinne or naturall concupiſcence in ſuch as are baptized, is not an euill repugnant and contrarie to the Law of God, or (as they ſpeake) an euill that hath the forme of ſinne in it: but (ſay they) it is a matter left in them, wherein the godly may exerciſe their power and ſtrength in ſtriuing againſt it; and if they fight and ſtriue againſt it manfully, they ſhall thereby obtaine eternall life. Thus they hold and teach, which is indeed a foule and groſſe error, it cannot ſtand with the truth now deliuered. If ſo be the impureneſſe and defilement of nature, without any other ſinne added to it, be enough to make men liable to death of body and death of ſoule, as we hauehave cleared and proued, certainly then it muſt needs be, that it is an euill repugnant and p. 55contrary to the Law of God, and an euill that hath the forme of ſinne: for nothing but ſinne deſerues death of bodie and death of ſoule; therefore the Papiſts erre groſly, that denie it.

I leaue them, and for the vſe of the point to our ſelues, the Ʋſe 2 truth now deliuered may teach vsus not to maruell at it,Why infants dye in their infancy. that infants do dye and are taken away by death in their infancy. Though they may be truly ſaid to be innocents in regard of actuall ſinne, yet they are not innocents in reſpect of originall corruption, they hauehave that impureneſſe in them, euen from their conception and birth: that is enough without any other ſinne added, to make them liable to death of body, yea without Gods mercy to death of ſoule. Indeed infants within the couenant are freed from the ſting and curſe of death, but they are ſubiect to it as the true beleeuing members of Chriſt are, and death to them is ſanctified and ſweetened, and made a paſſage to heauen.

Againe, is it ſo that the impureneſſe and defilement of Ʋſe 3 nature without any other ſinne added to it,We are to be humbled for the impureneſſe of our nature, and in that reſpect to magnifie Gods mercy and long patience towards vsus. is enough to make men lyable to death of body and death of ſoule? Take we then notice of this, and let vsus ſeriouſly thinke on it, to ſtirre vsus vp to the magnifying of the great mercy of God towards vsus. If we duely conſider it, and thinke on it as we ought, we ſhall find, that on this ground we hauehave iuſt cauſe to admire, and to magnifie the wonderfull mercy, patience, and goodneſſe of God towards eueryevery one of vsus. For why, euen the filthineſſe and pollution in which eueryevery one of vsus was conceiued and borne, did affoord matter enough for the Lords wrath to ſeize on to our euerlaſting confuſion, and euen for that without any other ſinne added to it, might the Lord hauehave iuſtly throwne vsus to hell. Now the Lord hath ſpared vsus, ſome twenty, ſome thirtie, ſome forty yeares and more: and herein appeareth the wonderfull and vnſpeakable mercy, and patience, and goodneſſe of God towards vsus; and we are to magnifie his merciemercy, patience, and goodneſſe, and to make vſe of it. We are to be humbled for the impureneſſe of our nature, & to make our peace with the Lord: for to that p. 56end he ſpares vsus, that beſides the acknowledgement of his goodneſſe and mercy, we ſhould be humbled before him, and make our peace with him, not onelyonly in reſpect of our actuall ſinnes, but euen for the impureneſſe of our nature: we hauehave cauſe to be humbled for that, as well as for our actuall ſinnes, for euen for that if we had no other ſinne, might the Lord iuſtly powre out his full wrath vponupon vsus in this life, and for euer in the life to come. Alas, many conſider not what an euill their corrupt nature is, and they are neuer troubled in reſpect of thoſe euill motions and luſts that ariſe from their owne corruption: and many full little conſider that the Sonne of God muſt come downe from heauen, and humble himſelfe, and become a man, that he might free Gods choſen from the impureneſſe and defilement of their nature. They thinke not on this, alas, their eyes are ſhut vp, they ſee it not: no, they bleſſe themſelues in reſpect of their ciuill, honeſt, orderly carriage, and thinke all is well with them, if they liue in ciuill faſhion in the world, and be free from foule and groſſe ſinnes, ſuch as the world takes notice of. Poore ſoules, they ſee not the impureneſſe of their hearts, and that in reſpect of that they are lyable to death of bodie and death of ſoule. Let vsus then learne to take notice of it, that our owne clothes will make vsus filthy, and plonge vsus in the pit. Iob 9.31. that the impureneſſe of our nature is enough to condemne vsus, if no other ſinne were added to it: and let vsus bewaile that, and be humbled for that, as well as for our actuall ſinnes, and acknowledge Gods mercy in ſparing vsus, and that he did not throw vsus to hell ſo ſoone as we were conceiued in the wombe; he might iuſtly hauehave done it, but he hath hitherto ſpared vsus. Oh then let vsus acknowledge and magnifie his goodneſſe, patience, and mercy: and in reſpect of the impureneſſe of our nature, euen the beſt of vsus hauehave ſtill a remainder of it ſtill abiding in vsus; and in reſpect of that, we hauehave cauſe to hang downe our heads: let vsus I ſay, euen the beſt of vsus, in reſpect of the impureneſſe of our nature, learne to walke humbly before the Lord all the dayes of our liues. Come we now to the third verſe.