The Measures of Christian Obedience, Book 3 · Chapter 4
CHAP. IV. A further pursuit of this last ground of shifting off the Obedience of our actions, in an Exposition of the seventh Chapter to the Romans.
The CONTENTS.
A further pursuit of this last ground of false confidence. The Plea for it from Rom. 7. represented. This refuted. A Metaschematism usual with Saint Paul in an odious Topick. The Apostle shown not to speak of himself in that Chapter, because of several things there spoken which are not truly applicable to him. This evidenced in sundry instances. Nor to have spoken in the person of any regenerate man, which is proved by the same reason, and manifested in sundry Particulars. But to have personated a strugling, but as yet unregenerated Jew, who had no further assistance against his lusts, but the weak and ineffective Law of Moses. This shown from the order and design of that Chapter. This whole matter represented in a Paraphrase upon the seventh Chapter, with part of the sixth and the eighth. Two Reasons of the inability of Moses's Law to make men wholly obedient; and the perfection, as to them, of the Law of Christ, viz. First, The promise of eternal life. Secondly, The promise of the Spirit. Both these were wanting in the Law; and are most clearly supplied in the Gospel. The Jews had the assistance of the Spirit, not by virtue of any Article in their Law; but by the gracious Covenant of the Gospel, which has been confirmed with the world ever since Adam. The Law mentioned in Scripture as a weak and mean instrument upon the account of these defects. This weakness of the Law set off particularly in this seventh to the Romans. No hopes to any man who acts sin from this Chapter; but plain declarations of the necessity of a working obedience shown in several expressions of it to that purpose. A proof of the necessity of this fourth part of integrity, the obedience of our executive powers in our works and actions; and the insignificancy of all the rest when it is wanting.
THAT which has been the great occasion of this last pretence whereby men justifie themselves in the practice of disobedience, viz. because when they do transgress, it is with reluctancy and an unwilling mind; is a wrong understanding of the words of St Paul in the seventh Chapter of his Epistle to the Romans. For thus says he,Verse 15. That which I do, I, being sufficiently instructed in the Law which forbids it, in my mind and conscience allow not. For what, through the Laws commanding, I would do, that do I not: but what, from the Laws prohibiting, I hate, and would not do, that do I. 19.The good that I would do, I do not. For although to will it is present with me, 18.yet through the prevailing power of my Flesh how to perform and practise that which is good I find not. But the evil which I would not do, that do I. And all this happens to me by reason that the Law of my lusts or members wars against the Law of God in my mind or Conscience,23. and that with so much success as to make me act against my Conscience, and bring me into a slavish observance or captivity to the Law of sin, which is in my members. So that I my self, or the aforeign, Verse 25.same I who, with the mind and Conscience, in approving and willing serve the Law of God, do yet, with the Flesh, in my bodily and outward works and operations, serve the Law of sin.
Now since no less a man than St Paul himself speaks thus of sinning against his will, of doing what he disallows, and transgressing through the power of a ruling lust against his Conscience: it may well be thought reasonable for any other man to conclude himself in a safe condition although he do so likewise. For who would desire to be more perfect than St Paul? Who would ever scruple to have the same Lot in the next World with an Apostle? If an unwillingness in sin, and transgressing with reluctance could bear him out notwithstanding he did against his Duty, and in works and actions disobeyed his Lord; who can ever question but that it will be a sufficient Plea for us also?
And indeed if St Paul had spoken all that of himself, and meant it of his own Person; the Inference is undeniable, and it is not to be doubted but it would. But for a full Answer to this Allegation, it is plain that St Paul, when he expresses all those things in the first person, uses that merely out of modesty, but not out of truth. For he was upon an odious Topick, representing the unmortified state and sinful condition of those persons, who had no other help against their Lusts, but the Religion and Law of Moses. And because this was a Charge which they who were most guilty would not love to hear of, that he may soften the matter as much as may be, and discover things of so much reproach with the least offence; he wisely takes all the business, and fathers all the shameful Narrative upon himself; and expresses it, not in theirs, to whom it really did belong but in his own person.
And as for this Metaschematism, or speaking things that are odious in his own name, when indeed they belong not to him, but to other men; it is very usual with the Apostle. For in this Disguise he recites a most blasphemous perversion which some men had made of his most pious Doctrine, Rom. 3. If the truth of God, or his faithfulness in performing his Covenant with us, hath more ahounded to his Glory through my lye or unfaithfulness in breaking my Covenant with him (which makes the most that can be for the honour of Gods faithfulness, since no perfidiousness of ours can weary or provoke him out of it) why yet am I, not I Paul, who could never act thus falsly, or argue thus prophanely, but I blasphemous Objector judged as a Sinner? ver. 7. And the same way of speech he observes again, when he charges the wicked lives of those who have given up their names to Christ▪ not upon his Religion, but upon their own selves. If while we seek to be justified by Christ in the profession of his Religion and not of Moses's Law, we our selves are still found Sinners and as flagitious in our lives as ever, is therefore Christ the Minister of sin? God forbid. For if I build again the things which at my very Baptism into Christianity I destroyed, as 'tis plain all Christians do who after Baptism prove customary Sinners; it is no longer Christ who would rescue and free me from sin, but I my self, not I Paul, but I flagitious Christian that make my self a Transgressor, Gal. 2.17, 18. Thus also he speaks in his own person, when he only personates the strong but uncomplying Christian, 1 Cor. 6. All things are lawful for me, but all things are not expedient, ver. 12. And when he personates the uncharitable Christian, 1 Cor. 13. If I have all faith, and have no Charity, what doth it profit me? ver. 2. And the same inoffensive way he uses in noting faults in a1 Cor. 10. ver. 22, 23. and …, 30.other places.
And such an obliging disguise in reprehending and exposing the faults of others is most usual among our selves. Nothing being more common in our ordinary Discourse, than when we would be sharp in reproving, and inveighing against any thing, by a most courteous Fiction to put it in our own Case, and to suppose that we our selves should do this or that. Whenas in the mean time we are no further concerned in it, than to be able under this disguise with more success and less offence to disparage and chastise it.
And this way of transferring odious things to our selves when we would describe and reprove them, which is so usual with all the world, and with St Paul in other Cases, is particularly used by him in his Character of the ineffective Striver in this seventh Chapter of the Epistle to the Romans. He speaks not those things above recited, of willing but not performing, &c. in his own person, or in the person of any regenerated man; as will plainly appear from this reason.
Because in that Chapter such things are said of the person there spoken of, as can by no means agree to St Paul, or to any regenerate person; so that the Apostle must be made to falsifie, if he should be understood to speak so of them.
Such things, I say, are there spoken, as can by no means agree to St Paul himself. For we read
Of the person there spoken of,
That he lived and was alive without the Law of the ten Commandments, once, ver. 7.9.
That the Law of his members wars against the Law of his mind, and brings him into captivity to the Law of sin, which is seated and rules in his members, ver. 23.
That how to do or perform what is good, he finds not, ver. 18.
That sin works in him all manner of lust or concupiscence, ver. 8.
That he is captivated and conquered, and, as a vanquished Slave, sold under sin, ver. 14.23.
That he sinned against his Conscience. For what I do, says he, in my practice, that I allow not in my mind or Conscience: but what I hate and disapprove, that I do, ver. 15.19.
That he is in a state of death: For sin revived, and he died, vers. 9. and by deceiving him, it had slain him, v. 11. The good law he had found to be unto him the occasion of death, by his falling into that disobedience whereto it had threatned it, vers. 10. For the motions of sin, which were not, and could not be restrained by the law, wrought in his members to bring forth damning sins, or fruit unto death, vers. 5.
Of Saint Paul himself elsewhere,
That he was both born and bred up under the Law, being circumcised the eighth Day, of the Stock of Israel, an Hebrew of the Hebrews, or an Hebrew both by his Fathers and his Mothers side, Phil. 3.5,
That he keeps under his Body, and is not led captive by it, but on the contrary brings it into subjection and captivity, 1 Cor. 9.27.
That he can do all things which are good through Christ that strengthens him, Phil. 4.13.
That it works none, but that instead of lusting and coveting worldly things, the world is crucified to him, and he unto the world, Gal. 6.14.
That he has fought a good fight against it, 2 Tim. 4.7. And that by the ‖foreign in exem. Claromont. & vers. Lat. Not foreign.Grace of God through Christ he is delivered from it, Rom. 7.25.
That he knew or was *foreign.conscious of nothing by himself, 1 Cor. 4.4. but that he trusted he had a good Conscience, and that in all things, being willing to live honestly, Heb. 13.18. Acts 23.1. For this had all along been his care, he hahaving made it his business, and exercised himself to have, not now and then, but alwayes a conscience void of offence, or not wounded and smitten with the sense of any offences either towards God or men, Acts 24.16.
That the law of the spirit of life hath made him free from the law of sin and death, Rom. 8.2. That he has finished his course to his advantage; so as there is laid up for him, not a painfull death, as the punishment of his disobedience; but a Crown of Glory, as a reward of his righteousness, which the righteous judge will give him at the last day, 2 Tim. 4.8.
If therefore we will believe St Paul, and let those accounts which he gives of himself explain his own meaning; he cannot be that very person who is there spoken of. For they are persons altogether of a different stamp, and a contrary character: they are as opposite as a servant of God, and a slave of sin; as a spiritual, and a carnal man; as one whose conscience approves, and another whose conscience condemns him; as a child of God, and a child of darkness; as an heir of Heaven, and a subject of Hell. So that he cannot speak of himself in that seventh Chapter, and in the other places too; because then he would appear inconsistent with himself, and be found false in his own story. And therefore as sure as St Paul is true, he sayes all that is spoken there in an inoffensive disguise, not intending to give a character of his own person, but to personate another man.
Nay, I add further, that the person whom he represents in that Chapter, is not only another from himself, but also one of a quite opposite and contrary character. He is not only no Apostle, but even no good Christian or regenerate man. For such things are there said of him, as, if St Paul and the other Apostles say true, are inconsistent with a regenerate state, and destructive of salvation. As will plainly appear by considering those things which are said
Of the person described there,
That with his flesh or fleshly members, he obeys the law of sin, vers. 25. And this he is forced to do, and cannot help it. For the law of his members wars against the law of his mind, and brings him into captivity to the law of sin and death, ver. 23. He is as absolutely enslaved to it, as ever any servant was to his master who was sold in the market. For, says he, I am carnal, and sold under sin, vers. 14.
That sin works or accomplishes, and brings on to *foreign.outward act and perfection in him all manner of concupiscence, vers. 8. For taking occasion by the nakedness of the tenth Commandment, whereto no punishment was expresly threatned, it deceived him into the customary commission of it by that wile, and thereby slew him, vers. 11.
That the law he found to be unto death, in discerning himself to be fallen under the curse and condemnation of it, vers. 10. For the motions of sin which were incouraged and emboldened by means of the fancied impunity of the, law wrought in his members, which are the seat of their Empire, so far as to bring forth damning sins, or fruit unto death, vers. 5.
That in his flesh dwells no good thing, vers. 18. For sin dwells and inhabits in him, vers. 17. and that so as to rule and govern, or have all the force of a law in his members, vers. 23.
That he sins against his own conscience. For what he doth, that he allows not; but what in his own mind he hates and disapproves, that he doth, vers. 15.19.
That to do good, although he might wish, or approve it, he found not, v. 18.
That he stands in need to cry out, O wretched man that I am, who will deliver me from this body of death, being as yet not rescued from it, but labouring under it, vers. 25.
Of the regenerate elsewhere,
That as for their members, they yield them not to be instruments unto sin, but unto righteousness; because now since their regeneration into true Christians; Sin is not to reign in their mortal bodies, that they should obey it in the lusts thereof, Rom. 6.12, 13. In becoming Christians they are dead, and crucified with Christ, that the body of sin might, not be maintained to live and rule in them, but destroyed, that thenceforward they should not serve sin. For he that is dead is freed from sin, vers. 6, 7. The Gospel of Christ, or the law of the spirit of life in Christ Jesus, hath not enslaved, but freed them from the law of sin and death, Rom. 8.2. So that sin now shall not have dominion over them, because they are not under the law, through the weakness whereof it tyrannized, but under Grace, Rom. 6.14.
That their body is dead because of sin, Rom. 8.10. And that they make no provision for the flesh to fulfill and accomplish the lusts or concupiscence thereof, Rom. 13.14. Because if they should, they would cease to be sons of God, and heirs of happiness, and be rendred obnoxious to misery and death. For the plain declaration of Christs Gospel concerning the heirs of life and death is this. If you live after the flesh in accomplishing its lusts, you shall die; and 'tis only, if you through the spirit, instead of acting and compleating, do kill and mortifie the deeds of the body, that you shall live, Rom. 8.13.
That against them there is no condemning force of any law, Galat. 5.23. For the law of the spirit of life hath not left them still enslaved, but made them free from the law of sin and death too, Rom. 8.2. And being become the servants of God, they have their fruit, not to sin and death, but to holiness at present, and the end thereof at length everlasting life, Rom. 6.22.
That their bodies or fleshly members are temples of the Holy Ghost, and sacred places wherein it inhabits; and that they glorifie God in their bodies, as well as in their spirits, seeing both are Gods, 1 Cor. 6.19, 20.
That they hold faith and a good conscience, without which, of faith in dangerous times they would soon make shipwrack, 1 Tim. 1.19. And that they are saved by the answer of a good conscience, which comforts and applauds, but cannot accuse them, 1 Pet. 3.21.
That he only who doth good is of God, 3 Joh. 11. and that there is no condemnation to them who do and walk after the spirit, Rom. 8.1. And that without these new fruits, it is in vain to lay any claim to a new nature; because, as our Saviour sayes, if men were the children of Abraham, they would do the works of Abraham, Joh. 8.39.
That the body of sin is already destroyed in them, that henceforth they should not serve sin, which the other complains so much of, Rom. 6.6. For they are delivered from the law, upon occasion of the weakness whereof sin brought forth in them fruits unto death, to serve now in newness of Spirit, Rom. 7.5. So that what the weak, ineffective law could not do for them; that the Grace of God through Jesus Christ our Lord hath done in an effectual deliverance of them, v. 25.
So that if we will take the word of St Paul, and of the rest of the Apostles in this matter; we must needs believe that regenerate men, and heirs of heaven are not in any wise such persons as are described in that seventh Chapter to the Romans, there being no agreement or resemblance at all between them. Their tempers and behaviour are utterly inconsistent, and as far distant as Heaven and Hell: For one serves and fulfills the lusts of his flesh, the other crucifies and subdues them; one yields his members servants unto sin, the other unto righteousness; one is made a perfect captive, and sold under sin; the other is made free from it: one is forced to act against his conscience, the other alwayes acts according to it; one complains of being oppressed by the body of death, the other rejoyceth in being deliver'd from it; one can perform and do no good, the other doth all good; one brings forth fruit unto death, the other to eternal life.
These, with others that might be mention'd, are the lines of difference, and the contrary characters of the person represented in the seventh Chapter to the Romans, and the regenerate man described by St Paul himself in all his other Epistles, and in the following and foregoing Chapters of this. By all which it appears, that they are descriptions contradictory and incompatible, which cannot at the same time be affirmed of the same man. And that to give such an account of a regenerate man, as is there set down, would not in all appearance be the way to describe, but rather slanderously to libel and revile him.
If any therefore enquire now how I know that St Paul doth not speak of himself in that Chapter, nor of any other regenerate person; but of an unregenerate man, who is yet in the state of death and sin: he has his Answer full and undeniable already. I know he doth not mean so, because he cannot mean so, the things which he sayes not bearing to be so understood. For that meaning would make his speech to be no Apostolical Truth, but an open falsehood; it would make St Paul inconsistent with himself, and to unsay at one time, what he had said most peremptorily at another. It would make him flatly to gainsay all that he has taught elsewhere, yea, even what he had affirm'd almost in the same breath, in the foregoing and the following Chapters. So that he cannot be understood of himself, or of any other regenerate person, but must be allow'd, according to his usual custome in such odious topicks as this was, to speak all in a borrowed disguise, and in the person of a sinfull and a lost man.
For indeed, to be yet more particular, all that discourse in that seventh Chapter is not meant either of St Paul, or of any other regenerate Christian; but of a struggling and contending, although yet unconquering and unregenerate Jew. For the Apostle is there describing the state, not of a perfect debauch, nor of a perfect Saint, but of a middle man. He is one whose Conscience is awaken'd; for he delights in the Law of God after the inner man of his mind and reason, vers. 22. and when he doth evil, he doth not allow, but disapproves of it, vers. 15. but yet his practice is enslaved; for to perform what is good he finds not, vers. 18. what in his mind he hates, that he doth, vers. 15. the law in his members bringing him into captivity to the law of sin, so that with his flesh, or in his bodily actions, he obeys the law of sin still, vers. 23, 25. He strives something indeed, but not enough; he is not far from the kingdom of heaven, but as yet he is short of it. He is a sinner of the middle rate, such as I have described in the last Chapter: For he is not as yet either quite hardned in sin, or perfect in goodness; he is offering to go off from sin, but still duplicate page duplicate page it lays hold of him, and keeps him under; he is in the rank of unwilling sinners, but he is a lost sinner still. He is something above the forelorn condition of meer Nature, and something below the more perfect institution of Christ; he is in a middle state between both, under the discipline and assistance of the Jewish Law, or the Religion of Moses.
And that this is the person there characterized will appear, not only from the things themselves that are said of him, and which I have already noted, (viz.) his Conscience being awaken'd, but his practice still enslaved, which is the very state of midling sinners; but also from the whole order and design of that seventh Chapter.
For the business which the Apostle drives at in the sixth, seventh and eighth Chapters, (to go no farther) of that Epistle, as any man that attentively peruses them may plainly see, is this; (viz.) To shew the Jews at Rome a double change, which they had come under by their becoming Christians. One was in their subjection, and the other in the consequent of that, their service and obedience.
One change he tells them is in their subjection; for now they are not subject to, and under the law of Moses, but under the Grace and Gospel of Christ, chap. 6. vers. 14, 15.
And upon that change in their subjection, there is likewise another change in their service. For now they serve not sin as they did formerly, but they serve and obey God, chap. 6. vers. 15, 16, 17, 18; and chap. 7. vers. 4, 5, 6.
And because this seems to be a great reflexion upon the Law of Moses, as if it encouraged them in their sins, and helped to make them sinners; this latter part, (viz.) their being wrought into this change of service by changeing their Master and Religion, he explains more fully.
For to take off all reproach from the Law, under which he had affirmed they served sin; he shews that the reason why they sinned under it, was not the sinfulness of the Law it self, for it is holy, and commands holiness, chap. 7. vers. 12. but the power of their own sinfull lusts, which were too strong to be corrected and restrained by those aids which it offer'd towards it, vers. 11, 13,—23.
In the management, and evident proof whereof he shews two things:
One is the goodness and innocence of the Law, because, so far as they were influenced by it, they were for that which is good. For their mind and Conscience, wherein the Law was seated, did approve of it, and their heart desired it, chap. 7. ver. 15, 16, 18, 22.
The other is the weakness and inability of that Grace which was offered in the Law to work mens reformation, and to make this change in their service and obedience. For notwithstanding it, they served and obeyed sin still, chap. 7. ver. 15, 19, 21, 23, 25.
Wherein yet to be more particular, he shows further that those good effects, which the Law was able to work in them, were only in their mind and conscience, chap. 7. ver. 15, 18, 22, 23. But that still the Law in the Members proved all the while too strong for it, and kept possession of their life and practice, ver. 15, 17, 18, 21, 23, 25.
But then as for that change in their service, which the Law of Moses had not strength enough to work in them; he shows that the Gospel and Grace of Christ has wrought it effectually. For now, since they became subject to him, they had thrown off the service of sin, which the Law could not enable them to get quit of, and had begun to serve and obey him, chap. 7. ver. 25. and ch. 8. v. 1, 2, 3, 4, &c.
This is the Argument which the Apostle pursues, and the way wherein he manages it, as every man will perceive who will be at the pains to peruse those three Chapters as I have pointed them out to him. So that as for all the ineffective striving and sinning, with regret, which is so often mentioned in the seventh Chapter; it belongs not to the Apostle himself, nor to any other regenerate Christian, but only to a midling Sinner among the Jews, who is changed something by Moses's Law, but not enough; and who is in a way to become a Child of Grace, although for the present he be a Son of Death and Hell.
This, I say, will appear to be the person, whom St Paul sets forth in that so much mistaken Chapter, to any man who shall fairly consider those three Chapters, observing that help for the understanding of them which I have already offered.
But because this is a matter of highest importance, and I would not seem to shun any pains which may in probability make for the satisfaction of any, though but one single man, concerning this necessity of an active obedience; I will here set down what I verily take to be the sense of those three Chapters (or so much at least of the sixth and eighth as makes for the understanding of the seventh) in this ensuing Paraphrase. Which I hope will not be altogether unuseful for common Readers, because they will thereby see what, as I take it, is the Apostles meaning, in full and at length here, whenas they read it more contracted and involved in their Bibles.
And to take our rise from thence, that being sufficient for our present purpose, at the fourteenth Verse of the sixth Chapter thus the Apostle discourses:
Chap. 6. Verse 14.Hereafter now you are not in subjection under the Law of Moses, but under the Grace and Gospel of Christ.
But what then? Shall we serve sin, Chap. 6. Verse 15.because we are not under the Law which condemns, though it cannot conquer it; but under Grace, which pardons it? God forbid that ever any of us, who are come now under the Gospel which proffers pardon for sins past, should think of refusing it all service for the time to come; and continue still to serve and obey sin, as much, or more than we did under the weak aids of the Law before it came. That we should continue to serve, by continuing to obey it, I say, For
Know you not this,16. That to whom you yield your selves servants to obey, his servants you are to whom you obey? So that there you will be judged to pay your service where you pay your obedience, whether that be in the performance of sin, unto the purchase of death; or of obedience, unto the obtaining of righteousness.
But whatever some licentious Renegado Christians may think of obeying, and so serving sin,17. after they have put themselves under subjection to Christ, who proffers to pardon it for the time past, only that he may thereby encourage them to leave it for the future: yet God be thanked that you for your parts have quite other apprehensions. For although indeed you were formerly in your time of Judaism, and subjection to the Law of Moses, the servants of sin: yet now, since your coming into subjection under Christ, ye have, together with your subjection, changed your service also, and have obeyed from the heart that New Gospel-Form of Doctrin, bforeign.whereunto, or into the hands whereof, ye were delivered, when you were exempted from all subjection to the Law.
Being then, 18.by this change of subjection from the Law, under which sin had power, to Christ's Gospel, which enables you to destroy it; made free from the service of sin; ye became, as the Subjects of Christ, so likewise the servants of righteousness. Chap. 6.And for this change of your service, together with the change of your subjection, there is all the reason in the World.
Whereof I will speak after the most moderate expectations,Verse 19. and equitable manner of men, because of the infirmities of your Flesh, whereby I know you are disabled from making such high returns as the reason of the thing calls for. For this is the least that the mildest man would require in this Case, and yet it is all that God exacts of you; as ye have formerly, when you were subject to the Law, under which sin took so great advantage, yielded your members servants to uncleanness, and to iniquity, unto the bringing forth still of more iniquity; even so in the same manner now, since you are become subject unto Christ, give the same fruits there of your subjection, and yield your members servants to righteousness, unto the encrease of greater holiness.
20.This, as I say, is no more than you did upon your subjection to the other. For when ye were the servants of sin, and under subjection to his Law, ye were free from all that service of righteousness, which God expects of you now upon your subjection to a better Law.
21.And as this change of your service, together with the change of your subjection, is most highly reasonable; so let me tell you withal it is most beneficial. For when ye were subject to the Law, and thereby servants unto sin; what fruit had you then, either in enjoyment or expectation, besides death and disgrace, in those things and services whereof you are most justly now ashamed? And not only so, for besides that one effect of shame, there is moreover another end of those things, and that is death too.
But now on the other side, being, by means of your subjection unto Christ,22. made free from the Law and Authority of sin, and become, as it is meet for Subjects, servants unto God; Chap. 6.you have your fruit at present unto holiness, and the end thereof at last everlasting life.
This difference there is, I say again, between the fruits of your former subjection and service,Verse 23. and those at present. For the wages of sin to its Subjects and Servants is death; but the gift of God to his is eternal life.
And this service of God, which gets you right to eternal life, I must still tell you is owing to your being freed from subjection to the Law, under which you served sin; and to your becoming subject unto Christ.
For in the first place,Chap. 7. Verse 1. as for your being freed from subjection to the Law, and being now no longer under it; that is very plain. For know you not, my Brethren, (for I speak to them that know the Law, or the nature and quality of those Laws which give one person interest and power over another) how that the Law, when considered as a person that hath such power, hath dominion over a man who is under it as long as he liveth indeed, or as it liveth in force to bind him, but no longer.
A mans subjection to a Law,2. is just like that of a Woman to her Husband; where, as we all know, the subjection ceaseth, and all the Laws pertaining to it, when her Husband dyes whom she was subject to. For the woman which hath an Husband, is bound indeed by the Law of that subjection to her Husband as long as he liveth; but if the Husband be dead, she is then no longer subject, but loosed from the Law of wedlock made in favour of her Husband, as she is from that subjection wherein it was founded.
So then if while her Husband liveth, 3.during whose life all the Laws of Wedlock belonging to that subjection are in force, she be married to another man; she shall be truly called an Adulteress; but on the other side, if her Husband be dead, that subjection, and all the Laws which could oblige her in it, are dead with him; and she is free from the obligation of that Law which forbid her to marry another upon pain of being accounted an Adulteress;Chap. 7. so that she is no Adulteress now, that Law being dead which made her so, though she be married to another man.
Verse 4.And this is just your Case, the Law of Moses, which held you in subjection formerly, being dead and abolished now by the Death and Doctrine of Christ; or you being dead to it, which comes to the same thing. Wherefore, my Brethren, ye also, as the woman is to the dead man (the Duties of this relation living or expiring at the same time on both sides equally) are become dead to the Law, which was your former Husband, (unto which therefore now you are no longer subject) by the body and sufferings of Christ crucified, who has abrogated and cEphes. 2.15. Col. 2.14, 16, 17.abolished Moses's Law under which sin reigned; which abolition of the Law he wrought for this end, that ye, by this death of it, being freed from all subjection to it, might now be married, and thereby become subject to another, even to himself, who is raised from the dead to a state of dMatth. 28.18.absolute Authority and Dominion over us; to whom, I must tell you, we are espoused for this purpose, …at upon becoming his Subjects we should be freed …om our former sinful service; and, agreeable to our p…sent subjection, perform service, or bring forth fruit unto God.
5.And this alteration of our subjection from the Law to himself, was necessary, as I said, for this altering of our service from sin to righteousness. Which is manifest from comparing what we were formerly, with what we are at present. For when formerly we were in subjection to the Flesh, or Law of Moses under which the Flesh had so great advantage, we generally felt, as they do now who are still under it, that the motions of sin, which were occasioned and strengthened by the weakness and inability of the Law, which could not restrain them,Chap. 7. did work such service and obedience to them in our members or bodily powers, as to bring forth fruit unto death.
But now, upon our becoming subject unto Christ, we are delivered from the subjection of the Law, Verse 6.whose weakness gave sin so great advantage over us, that Law, I say, being now dead and abolished, wherein, whilst we so served sin, we were held in subjection; which deliverance is vouchsafed us, as I said, for this end, that being made, not the Laws, but Christs Subjects now, we should answerably to that serve in newness of Spirit, or in such sort as the new Spirit and Grace of his Religion enables us, and not as we served formerly, under our subjection to the Law, in the oldness of the letter, or in those weak and ineffective degrees whereto the helpless letter of the old Law could assist us.
But upon what I say of this change of service from sin to God (which we have all felt upon our becoming Christians) being an effect of this change of subjection from the Law to Christ;7. some of you 'tis like may think, that the Law, which I affirm we sinned under, is aspersed and reproached by me, and thus object: What eforeign;say we then? Is the Law, under which you say we sinned so much, and from which being now delivered, we have ceased to serve sin, the cause of sin to them who live under it? Now to this I must answer, God forbid that any man should either say or think so. No, we served sin under the Law, but yet the Law was no cause of sin. And both these all they who live under it feel in themselves, and must acknowledge. To avoid offence, suppose that I my self were this Subject of the Law now, as I was formerly; 'tis very true, as I have said, that I do serve sin under it; but is the Law the cause of it? By no means. Nay, so far is the Law from causing or encouraging sin in me,Chap. 7. that, on the contrary, it points it out to me, and forbids it. I had not known what things are sin, but by the help of the Law which shews it; for I had not known lust or concupiscence for instance, which is only in the heart, and not in the outward action, to be a sin, except the Law of the tenth Commandment had said expresly, thou shalt not covet.
Verse 8.But for all the Law both shews and prohibits sin, and so can contribute nothing to produce, but rather to destroy it: yet I must truly tell you still, that whereas Sin has other causes more than enow that are sufficient to produce it; the Law is so weak and imperfect, as not to be able to hinder it. For in this instance of Concupiscence especially, whereto in the Law there is no express punishment threatned, the sinfull inclinations of our flesh, which are cause enough of all sin, grow bold, and, hearing of no express threatning from it, will not be restrained by it. And by this means the Sin of Concupiscence taking occasion from the impunity of the Commandment, instead of being restrained by it, took liberty and presumed upon it; and so without all fear wrought and accomplished, or brought on to cforeign.compleat action and practice, in me all manner of concupiscence. And seeing the Law only forbid, but could not restrain it, it helped on in the end rather to make, and let me see my self to be a sinner, than to deliver me from sin; for without the promulgated Law, Sin was almost dead, being both little in it self, and less upon the Conscience. For the less knowledge there is of the Law, the less is there of sin in transgressing it, and also the less sense of it. And therefore, as I say, as for this instance of Concupiscence, which I had not known to be a Sin unless the Law had told me so; without the Law I had neither offended so highly in it, nor had so great a sense of my offence.Chap. 7. Verse 9▪
And this was found by experience in the men of our Nation. For any one of them, who was alive at the promulgation of the Law upon Mount Sinai, might say: I was alive to my thinking, and as to great degrees of that guilt which I contracted afterwards, without the Law once, or before such time as it was there proclaimed to us: for till then I knew not lust to be a sin, and so, by reason of my ignorance, neither sinn'd so much in it, nor was so sensible of it as now I am; but when the Commandment came, and was plainly made known to me by Moses; then Sin, I say, which was only shewn and forbid, but could not be restrained by it, revived and begun to have the fulness of guilt and terrour in it, and I, thenceforward, being warn'd against it, and not being able to keep back from it, became liable to that death which is the wages of it, and died by it.
And thus the Law or Commandment, 10.which was not only holy, and innocent in it self, but moreover intended by God for my good, and ordained to life which it promised could I have obeyed it; I notwithstanding found to be unto death to me, because that became my due when I sinn'd against it.
Not as if the Law can be said to be the Author of death to me, more than it is of sin in me:11. For it was aim'd to destroy sin, which it shews and forbids; and to procure life, which it offers and promises. But the true cause of this effect so contrary to its intention, (viz.) its producing Sin and Death, whenas it was ordained to Holiness and Life, is its being, as I said before, weak, and unable by all its aids to conquer fully, and restrain that Sin which brings Death upon us; for it cannot subdue, but only shew and forbid it. And therefore our habitual Lusts finding themselves too strong for it, burst through it, and, in spite of all its restraint, make us commit the one, and so become liable to the other.Chap. 7. For in very deed it is not the Law, which is the cause of Death to me, but Sin it self, which, taking occasion or advantage by the literal and fancied impunity of the tenth Commandment, deceived me through a false hope into the commission of it; and by it made me in reality liable to that Death which is truly the wages of it, or in a word, slew me.
Verse 12.Wherefore notwithstanding we sinn'd, yea, and died also during our subjection under the Law; yet for all that neither can our Sin, nor our Death be charged upon the Law it self; because, instead of contributing to them, it tends to destroy them, by expresly forbidding the one, and offering to deliver us from the other. And therefore as for this difficulty that was made at the seventh verse against my saying, that we served Sin under the Law; (viz.) its following thence that the Law was the cause of our Sin and Death; this we see is quite taken off, and doth not follow at all. For although we sinn'd, yea, and died too under the Law; yet was not the Law the cause of these, but the strength of our own Lusts. But the Law is holy still, and so no cause of sin; and the Commandment forbidding sin, and promising Life to the obedient, is not only holy, and just, but over and above that good too, and so no cause of death and suffering.
13.But upon this you will say how was it then, that that which is so good in it self, as you say the Law is, should be made the cause of the greatest evil, even of Death unto me? Could it prove so to me if it were not so in it self? And to this I answer with abhorrence, God forbid that I should say the Law is Death. No, this Death as I have told you, is not the effect of the Law, for it was ordained to procure Life for me. But it was Sin, I say again, that was too strong for the Law, which could only forbid,Chap. 7. but was not able by all its aids to restrain it; this Sin it was, that it might appear Sin indeed, that went on working transgression unto Death in me, by advantage taken over that Law which is good, although not strong enough to overpower the setled habits of evil. And by this conquest of Sin over the good Law, which was set up as a bar against it, and should have destroy'd it, it appears to be most mischievous. For this comes of it, that Sin, by proving too hard for the Commandment, might by such prevailing over all that is set against it, be extremely heightned and aggravated, and become exceeding sinfull.
And that the Law should thus be worsted by Sin is no wonder. For we know, that although the Law, Verse 14.which commands, is spiritual, to shew and suggest better things; yet I, who am to obey, in that state of sensuality and sin, wherein the Law finds me, and out of which it is too weak to rescue me, am carnal so as to serve sin notwithstanding it. Which I am to such a degree, as if I were sold under sin, and my actions were as much at its command, as the actions of a slave bought with money are at the command of his master. So that although the Law shews me that which is good, and commands me to perform it; yet cannot I obey it, in regard I am under anothers power, under the beck of sin.
And in very deed, to speak yet more particularly to this business, the good Law can,15. and doth produce good effects in the mind and conscience, which is the throne wherein it is seated; but still the law of sin, which is seated in the members or executive powers, prevails over it, and engrosseth all our actions: So that the utmost that it can ordinarily do with us, is to make us in our mind to disapprove sin; but when it hath done that, it cannot hinder us in our lives from practising it.Chap. 7. And of this the complaints of those, who are subject to it, are a sufficient proof. For who is there among them for the most part, that is not ready to confess and cry out thus, that which through the prevailing power of my lusts I do in my practice; that, through the power of the Law, I allow not in my mind and conscience: for what, being excited by the Law, I would do; that, being hindred by sin, do I not; but what, from the Laws prohibiting, in my mind I hate and disapprove; that, from my own lusts forcing and overpowering me, in my actions still do I.
Verse 16.And this by the way, as it is an evident argument of the weakness and inability of the Law to restrain sin; is also a clear testimony to the holiness and goodness of the Law it self, which shews plainly that it is no favourer, or author of Sin▪ as was objected, vers. 7. Because if even then when I do sin, I do not approve of it, but in doing so, I do what I would not; I thereby consent in my own conscience unto the Law, and acknowledge, by my approving what it commands▪ that it is good. Yea, I shew moreover that all that, which it produces and effects in me, is good also. For even when I do sin, sinning thus against my conscience, the sin cannot in any wise be charged upon my conscience where the Law reigns, so as that the Law in my mind may be stiled the cause of sin, as it is vers. 7. but only upon the power of my habitual sin and fleshly lusts that reign in my members, which are so strong as that the law of my mind cannot restrain them.
And now then, (in this state of sinning thus with regret,1…. and against my conscience) even when I do sin, it is no more I, (or my mind and conscience that is governed by the Law, and which may be called my self) that do it, seeing it disapproves it; but it is sin that dwells in me, and reigns in my members.
It must not be charged upon the Law in my mind,Chap. 7. Verse 18. I say, but upon this inhabiting Sin which rules in my members. For I know, and confess freely that in that other part of me, that is to say in my flesh and members, (which for all the Law rules in my mind, doth yet keep possession of my practice) dwells no good thing. Nay, on the contrary, there dwells so much evil as proves too strong for the good Law, restraining all its effect to the approbation of my mind, but not suffering it to influence my practice. Which we, as I said, who are subject to the Law find by sad experience. For almost every one of us feels, and must confess this, that to will upon the account of the Law, is present with me; but then how to perform that which is good after I have will'd it, that I find not.
For after the Law has done all that it can upon me,19. this is still true, that the good that, being instructed by the Law, I would do; that, being hindred by the prevalence of my lusts, I do not: but as for the evil, which, because of the prohibition of the Law, I would not do; that, being over-master'd by my lusts, I do.
But now all this while, as I said,20. if what my lusts make me practise, through the Law in my mind I do not approve; but in doing it, I do that which I would not; then 'tis clear, that my sinning cannot be charged upon the Law, as it is vers. 7. because it hinders it as far as it can. It cannot, I say, be attributed to that, for it is no longer I, or my mind and conscience, that do it; but to the power of habitual Sin which the good Law cannot conquer, to that sin which dwells and rules in me, i. e. in my bodily members.
And therefore to summ up all,21. I find another Law in my members opposite to the Law of God in my mind which strives against it, and prevails over it; and makes me practise contrary to what my mind approves. So that when, being enclined by Gods Law, I would do good;Chap. 7. then, being over-ruled by the law of sin, I cannot, but evil is laid before me and present with me.
Gods Law, I say, I serve with the mind. For I delight in the Law of God after the inner man of my mind and conscience.Verse 22.
23.But all this while I only approve of it, but no more. For all the effect which it has upon me, is only to create a liking of it in my mind. But as for my practice and Outward performance, it is under anothers power. For I see another opposite Law, (viz.) that of Lust and Sin, which is seated in my bodily members, not only warring against the Law of God in my mind, but conquering also and prevailing over it, bringing me into captivity, that absolute sort of subjection and slavery, to practise the Law of Sin which is seated in my members.
And since I am so far enslaved to the Law of Lust and Sin when the Law of God undertakes me,24. that even that Law it self, which God has appointed for my remedy, is not able to rescue and deliver me: I have too great reason to cry out, O! wretched man that I am, who shall deliver me, since this Law given me by Moses is not able to do it, from the slavery and misery of this body of death.
25.This indeed was our condition under the Law, which shews at once the Laws holiness and goodness, and withall its inability and weakness; because notwithstanding it offer'd some Grace, yet was not that enough, but that during our subjection under it we commonly served sin still. But now as for that slavish service of sin, which a bare Jew, who has no other help against it but Moses's Law, complains of, and longs to be delivered from: that, as I told you at first, we Christians, through the surpassing Grace of Christs Gospel, are delivered from already. So that to such a complaining Jew as I have here personated,Chap. 7. I Paul an Apostle of Jesus Christ can readily make answer. Alter your subjection, and you shall alter your service too; for in becoming subject unto Christ instead of the Law, you shall become servants of God instead of serving sin. I thank God there is a way now in Christ for such deliverance, or, as it is read by some copies, fIn exemp. Clarom. 'tis not foreign, but foreign, which reading is also follow'd by the old Latin Vers.the Grace of God which comes through Jesus Christ our Lord shall deliver you, although the Law could not which came by Moses. But without this Grace I must still tell you that the Law it self will not generally have any such effect upon you; seeing, as I said, it will only awaken your conscience, but not reform your practice. So then, to shut up this discourse, this you must still conclude upon, that whilst you continue subject to the Law, you will serve sin in your practice, however you may disapprove it in your minds. For I my self, or the gforeign.same I under the Law, who with the mind, as has been often observed, serve, in approving, the Law of God; do yet with the flesh, so long as it has nothing else but the Law to restrain it, serve, in practising, the Law of Sin.
But to return to what I said, vers. 5, 6. of the last Chapter,Chap. 8. Verse 1. from whence we have hitherto diverted to answer this objection. I say having by this passage from subjection to the Law, to subjection unto Christ upon the Laws being abolished, changed our service together with our subjection, and become servants now, not unto Sin, but unto Christ: All we Christians are safe from that Death which the Law of the members brought forth fruit to (Chap. 7. vers. 5.) and have right to that Eternal Life, which as I said, is the gift of God to all his servants (Chap. 6. vers. 22, 23.) So that what reason soever a poor Jew under the Law, who serves and obeys Sin, may have to cry out of the body of Death: yet we Christians, who began to serve God upon our becoming subject unto Christ,Chap. 8. may comfort our selves to see that we are delivered from it. And therefore whatever there be to a striving, but yet unconquering Jew, there is now no condemnation to them that are in Christ Jesus's Religion, because they are such who have changed their service together with their subjection, and walk not now after the Flesh, as they did formerly whilst the Law held them in subjection, but after the Spirit.
Verse 2.This change of service, I say, is wrought in all true Christians by the Law of Christ, although it could not generally be wrought in the Jews by the bare Law of Moses. For the Law and power of the Spirit of life which is given to us in Christ Jesus, and is expresly promised in his ‖Luke 11.13.Religion though it were not in the Law of Moses; that enabling Spirit, I say, hath made me Christian free from the so often mentioned Law of sin, and from the punishment of it, Death.
For what the Law of Moses could not do towards our deliverance from the service of sin,3. in that it was too weak through the overpowering wickedness of the Law of lust in the Flesh; even that hath God done in sending his own Son Jesus Christ in the likeness of sinful Flesh, and in making him a *foreign.Sacrifice for sin, that in his death he might found his own Religion, whereby he hath condemned and destroyed, what the Law of Moses was overcome by, viz. the Law of sin seated in the Flesh.
So that by the help of Christs Law perfecting what the Law of Moses wanted,4. the righteousness which was shown to us and required of us in the Book of the Law of Moses, might be performed and fulfilled in us Christians, although it was not ordinarily in the bare Jews, because we are such, who being Christs Subjects, must be his Servants likewise, and in our works and practice walk not after the lusts of the Flesh, but after the motions of the Spirit.
Thus have I given a Paraphrase upon this involved, and so much mistaken Chapter. Wherein I have largely, and, as I hope, truly represented the Apostles meaning, his design and manner of arguing in this place. In all which we see he intends not at all to give a Character of himself, or of any other regenerate man, but only of a midling Sinner, who sins against his Conscience, and transgresses with reluctance. Which Transgressor of a middle rank he particularly represents under the person of an awaked, but as yet unregenerate Jew; who was one on whom the Law of Moses had wrought some change, but could not work enough; being able only to awaken his Conscience, but not to reform his practice.
So that all that is there said in that seventh Chapter of willing but not performing, &c. only sets off the weakness and imperfection of the Law of Moses as to the making men compleatly obedient; and the perfection as to this particular of the Law of Christ.
The Law of Moses was unable to work a general reformation by reason of several defects, two whereof I shall particularly mention, which in the Religion of Christ are fully supplied; and they are the great motive to all obedience, eternal life; and the great encouragement of all endeavour, the promise of the Spirit.
Eternal life are words that are never heard of in all Moses's Law. Indeed the good people under it had all some rude thoughts and confused expectations of it; but the Law it self did no where clearly and expresly propose it. Whereof this may serve for a probable proof, because a whole Sect among them, the Sadducees I mean, did flatly deny it; and this for an undeniable Argument, because those very *Such as Deut. 14.1, 2. Ye are the Children of the Lord your God, ye shall not cut your selves for the dead. Which, say they, were rather to be done for that reason of their being Gods Children and a Kings Son, were it not for the blessed immortality of the departed Soul which this reason suggests to them. Such also are Deut. 32.39.47. Deut. 4.4, &c. All which must be brought about to speak it by Rabbinical Art, and unwonted fetch of consequence. See witness to Christ. pt. 2. chap. 13.places of the Law, which are brought to confirm it by those Jewish Doctors that are most for it, are in all appearance so remote from it. Nay even our Saviour himself, when he goes to prove it against the Sadducees out of the Books of Moses, can find no other Testimonies for it, than such as are fetched about to speak it by art, and brought to it by consequence, Luke 20.37, 38. So that well might St Paul say in triumph over all other Religions in the World, That life and immortality were brought to light by the Gospel, 2 Tim. 1.10. And in the comparison of that Covenant which came by Moses, with that other which came by Christ; to affirm that the Covenant which came by Christ was the bringing in of a better hope, Heb. 7.19; and a better Covenant, for this reason, because it was established upon better promises, Heb. 8.6.
And then as for the promise of the Spirit to enable men to do what was required of them; of that Moses made no mention. By this Law, as St Paul says, was the knowledge of sin, Rom. 3.20. It shewed men what they should do, and denounced a ‖Gal. 3.10.Curse upon them if they failed to do it; but it stopt there, and went not on to promise any inward Grace and help that might enable them to be as good as it required them. No, the promise of that was reserved to another dispensation, and to be the hope of a better Covenant; it was not to come by Moses, but by Christ; nor to be an express Article of the Law, but of the Gospel. Christ hath redeemed us from the curse of the Law, saith the Apostle, that now, being under the Gospel, we might receive the promise of the Spirit, which comes not by the Law of Moses, but through the Faith of Christ, Gal. 3.13, 14. The Law, by its prohibition, made several actions to be sinful, it shewed us what was sin, and it threatned the curse to it; but that was all that it did towards the extirpation of it; for, as for any inward strength and ability to overcome it, it offered none, but left us there to our own selves. And because sin was too strong for us, and had got possession of our Bodies and executive Powers, insomuch that we were quite enslaved to it, and as it were sold under it: therefore the Law, by making more things sinful through its prohibition, and not strengthening us against sin through spiritual assistance, instead of lessening the Empire of sin, proved in the end to encrease it. For our lusts not being restrained by it, and more of them becoming sinful by being prohibited; when the Law entred, as St Paul says, the offence did more abound, Rom. 5.20; and the Law became, not the bane and overthrow of sin; but, by making its services more numerous, it was rather, as the same Apostle says, the strength of it, 1 Cor. 15.56. And forasmuch as the Law did only thus outwardly shew and reveal sin to our eyes, but brought along with it nothing of inward Grace and assistance to help us against it; therefore is it called a Letter without us; opposite to the Grace of the Gospel, which is an enlivening Spirit within. And since it did nothing more but outwardly shew and threaten sin, but did not inwardly assist and rescue us from it; it served only to condemn us for what we did, from the doing whereof it brought no inward Grace to hinder us; and so proved the ministration of death and condemnation, not of life and pardon. All which is plainly affirmed of it in the third Chapter of the second Epistle to the Corinthians. God, says St Paul, hath made us Apostles ministers of the New Testament, or *foreign.Covenant, not of the external Letter only, as Moses and the Ministers of the Law were; but of the internal Spirit also. For the Letter or old Law shews sin, and curses men upon the breach of that which they cannot keep, and thereby kills them; but the Spirit or new Law enables them to do what it commands, and thereby giveth right to life, which is the mercy that it promises. That was the ministration of condemnation; for it shewed men the curse which it did not enable them to shun: this is the ministration of justification and righteousness, which it both promises and enables them to attain to, ver. 6, 7, 8, 9.
'Tis very true indeed, that several of the Jews themselves under the Law of Moses, had really such assistances of Gods Spirit, as enabled them to do, as well as to know what was required of them. For David in all his life and behaviour was a man after Gods own heart, 1 Sam. 13.14. Zacharias and Elizabeth, as to their walking in all the Commandments of the Lord, were blameless, Luke 1.6. And the Case was the same with a number of other honest and godly Jews.
But then this assistance which they enjoyed was no Article of their Law; although God afforded it, yet had their Law no where promised it, nor was he bound to it by the Mosaical Covenant. For in very truth all this inward Spirit which was vouchsafed to them, was reached out, not by virtue of the Covenant of the Law, but of the Covenant of Grace. For the Covenant of Grace was not first made with the World when Christ came into it; but was established long before with Adam, Gen. 3.15; and after that confirmed again with Abraham, and all his Seed after him, Gen. 12.3. Gal. 3.8, 17. So that under it, as well as under Moses, all the Jews lived; and by the gracious terms and assisting Spirit of it, all the righteous people, that have been since the beginning of the World, were justified. It being, as St Paul says, by faith, which is the righteousness of the second Covenant, that the Elders who lived before the Law, obtained a good report, Heb. 11.2; and that the Jews, who lived under it, were delivered and justified from all things, from which they could *Gal. 3 9, 10, 11, 12.not be justified by any virtue of the Law of Moses, Acts 13.39. And therefore that which the Apostle affirms of the defectiveness of the Mosaick Law, viz. its having no promise of the Spirit to enable men to do what it commanded, is true still. For the Law did not promise it, although several both before and under the Law enjoyed it: but they who had the benefit of it, received it, not from the Covenant of the Law, but from the Covenant of Grace and the Gospel, which has been more or less on foot through all times ever since the World began.
And in this Covenant, since Christ has given us the last Edition and perfection of it, both these great defects of the Mosaick Law, which rendered it so unable to work this intire reformation and obedience, are fully supplied. For in every Page of Christ's Gospel, what is so legible as the promise of eternal life? The joys of Heaven are as much insisted on by Christ, as the delights of Canaan were by Moses. And then as for the other promise, viz. that of the Spirit; it is now as plainly revealed as words can make it. For we need not to guess at it by signs, or to presume it from probabilities, or to believe it upon Syllogism and consequence: but Christ has spoke out so as to be understood by every capacity, —God will give the holy Spirit to them that ask him, Luke 11.13.
Now because the Law of Moses laboured under these two great defects, which are happily supplied by the Gospel of Christ, by reason whereof it was very unable to effect that reformation of the World which was necessary; therefore doth the Apostle in several places speak very meanly of it, as of a weak and ineffective Instrument. He affirms plainly, and proves also, That it neither could nor did make men throughly good; and that therefore God was forced in the fulness of time to make known, and, in Christ's death, to establish a better. If there had been a Law given by Moses which could have given life, then, saith he, verily righteousness should not have needed to be sought by another Covenant; but have been by the Law. But this we see it could not, for the Scripture hath concluded all those who lived under it to be still under the dominion of sin, that so, since the Law of Moses could not do it, the promise of eternal life, of the Spirit, and of other things which we have by the faith of Jesus Christ, might be given to work and effect it to those that believe, Gal. 3.21, 22. Something indeed the Law did towards it, for it armed their consciences against sin, so that they could not take their full swing, and transgress without all fear and remorse. And this was some restraint, and kept them from being so ill by far as otherwise they would have been, although it was not able to make them so good as they should. And to lay this hank upon sin, and to check it in some measure, till such time as the Gospel should be more clearly revealed to subdue it perfectly, was that very end for which the Law was at first given, and whereto, so long as it was in force, it served. Wherefore, saith he, serveth the Law of Moses? It was added to the rude draught of the Gospel-Covenant made with Abraham, because of the transgressions of men which grew very high, that it might in some degree restrain them, till Jesus Christ the seed of Abraham should come, to whom, as to the head and in behalf of his Church, the promise of such Grace as would restrain it fully was made. And to fit it the more for imprinting an awe upon peoples Consciences, whereby it might lay this restraint upon sin, it was ordained at the first giving of it by terrible fire and thundrings made by the Angels, which were so dreadful, that the people desired of God that those formidable Angels might be no more employed in delivering it to them, but that it might be put into the hands of another Mediator, (viz.) Moses, who was a man like unto themselves, Gal. 3.19. But although this restraint upon Sin were something, yet was it far from sufficient; so that still it is true of the Law of Moses, that notwithstanding it could begin, yet it could finish and make nothing *Galat. 4.9.perfect; but that it was the bringing in of a better hope than was warranted by the Law, which should do that, Heb. 7.19. And as for this imperfection and faultiness, which the Apostle imputes to the first Covenant or Law of Moses in these and other places; it is nothing more, as he observes, than God himself has charged upon it, when he speaks of establishing a better instead of it. For if the first Covenant by Moses had been faultless, and void of imperfection; then should no place have been sought for the introduction of the second, which it is plain there was. For finding fault with them for their breach of the first Covenant, he saith (in Jer. 31.31.) the dayes come when I will make a New Covenant with the house of Israel, such as shall make me to be for ever unto them a God; and enable them to be unto me an obedient People, Heb. 8.7, 8, 9, 10.
Now this Inability of the Law of Moses to work a compleat conquest over sin, and a thorow reformation, which the Apostle affirms so clearly in these other places, he sets out more largely and particularly in that seventh Chapter to the Romans. For from the beginning of this Discourse, which I have taken at the 14th Verse of the 6th Chapter, to the end of it at the 5th vers. of the 8th; this weakness and inability of the Law is that still which is every where endeavour'd to be made out, and which returns upon us as the conclusion and inference from every argument. Sin must not have dominion over you, saith he, because you are not under the Law, where is the place of its reigning, but under the Grace of Christ, at the 14. verse of the 6th Chapter. And in the 7th it is taken notice of at every turn. When you were in the flesh (or under the Law, which, from its consisting so much of Carnal Ordinances, and giving the flesh so much advantage, is called flesh, Galat. 3.3.) the motions of sin, which were encouraged by the weakness of the Law, brought forth fruit unto death: but now being delivered from the weak Law, you serve in newness of spirit, not as you did then, in the oldness of the letter, vers. 5, 6. Sin taking occasion or advantage over the weak Commandment, wrought in me all manner of concupiscence, vers. 8. When the weak Commandment came, sin revived, and I died, vers. 9. Sin taking occasion or advantage by the Commandment, slew me, vers. 11. by which prevailing over the Commandment it appears to be exceeding sinfull, vers. 13. And at the end of the discourse at the 8th Chapter, we are told again of the Law of Moses being weak through the conquering power of the flesh, which made it necessary for God to send his own Son with a better Law, which was strong enough to rescue us not of the dominion of it, vers. 3, 4.
So that upon the whole matter it plainly appears, that all that is said in that seventh Chapter of willing but not doing, of sinning against conscience, and transgressing with regret; doth not at all set forth the savable state of a true Christian under the Gospel of Christ; but only the state of a midling sinner, of a lost Jew who only struggles but cannot conquer, being yet under the weakness and imperfections of the Mosaick Law.
Nay, I add further, So far is any man who continues to work and act his sin, from having any real grounds of hope and encouragement from this place in so doing: that in very deed, if he rightly consider it, it will possess him with the quite contrary. It holds out to him a sentence of death, and shews him plainly the absolute necessity, not only of a willing, but also of a working obedience. For the man who disobeys thus unwillingly, and sins with regret, is so far from being in a state of Life and Salvation notwithstanding his sins, that he is here expresly said to be undone and slain by them. The motions of sin under the law bring forth fruit unto death, vers. 5. when sin revived by the coming of the Commandment, I died, vers. 9. The Commandment which was ordained unto life, I on the contrary found to be unto death, vers. 10. Sin taking occasion and advantage by the Commandment, slew me, vers. 11. Sin wrought death in me by that Law which is good, vers. 13. O! wretched man that I am by reason of this subjection unto sin, who shall deliver me from this body of Sin and Death, vers. 24.
But on the other side, if we would belong to Christ, and appear such Servants as he will own and reward at last; we are taught in this very place that we must not be worsted by sin, but overcome it; that we must not work evil, but righteousness; that we must not walk after those sinfull lusts which are seated in the flesh, but after the Law of God which is enthroned in the Spirit. Sin shall not have dominion over you if you are under Grace, Chapter 6.14. Now yield your members servants unto righteousness, vers. 19. you are become subject, and as it were married to Christ, that you should bring forth fruit to God, Chap. 7. vers. 4. Now being delivered from the Law, we must serve, not sin, as we did under it, but God in newness of spirit, vers. 6. The Grace of God through Jesus Christ hath delivered me from this body of death, vers. 24, 25. The Law of the spirit of life in Christ Jesus, when I became truly and acceptably Christian, hath made me free from the law of Sin and Death, Chap. 8. vers. 2. So that the righteousness of the Law, which it was not able to work in me, is now, by means of the Gospel, wrought and fulfilled in me; for since I came under it, I am one who walk not after the flesh, but after the spirit, vers. 4.
So that all the while we see, this is a Truth most sure and stedfast, which St Paul is so far from opposing in this seventh Chapter to the Romans, that in reality he avers and confirms it, (viz.) that if we do commit sin and work iniquity, it will not excuse us to say that we did it unwillingly. The regret in sinning may be allowed, as was shewn in the last Chapter, to lessen our crime, and thereby to abate our punishment; but that is all which it can do, for it cannot quite exempt us from it.
And thus at last we see, that this fourth ground of shifting off the necessity of this service with our actions, (viz.) our hope of being saved at the last day, although we have not obeyed in our works, but have wrought disobedience, because when we did so, it was with reluctance and unwillingness; is no less delusive than are all the former. It will certainly fail any man who trusts to it, and, if he will not see it before, make him know the falseness of it, when it is too late to rectifie and amend it.
As for all those foundations therefore whereupon men build their hopes of a happy sentence, without ever obeying with their strength or bodily powers, (viz.) the conceit of being saved for Orthodox Opinions, for ineffective desires, for never transgressing but through a strong temptation, or with an unwilling mind: they are all false grounds, snares of death, and inlets to damnation.
But as ever we expect that our obedience should avail us unto Pardon and Life, we must obey with our strength or bodily powers, as well as with our wills, our passions, and our understandings. If we would have God at the last day to approve our service, and to reward and justifie our obedience, this, and nothing less than this must be done towards it. We must not only desire, but do; it is not enough to will and approve, but we must work and practise what is commanded us. We must not barely think right in our minds, or desire with our affections, or choose with our wills; but, as the Perfection and Crown of all, we must put to our strength and executive powers, and work the will of God in our lives and actions. Without this, if we have life and opportunity, all other things will signifie nothing. For it is he who doth good, saith St John, who will be looked upon to be of God, 3 Joh. 11. Little children, saith the same Apostle, let no man deceive you, for it is only he who *1 Joh. 2.17.29.doth righteousness, who in Gods judgement is righteous, 1 Joh. 3.7. It is this service of our strength or bodily powers, in our outward works and operations, which makes up our duty, and secures our reward: Blessed are they that do his Commandments, for they only have right to the great reward, the Tree of Life, Revel. 22.14.
But on the other side, if we do evil, and work iniquity; no service of our other faculties can stand us in any stead, but in Gods account we shall be esteemed wicked wretches, children of wrath, and heirs of destruction. For the words of our Saviour Christ himself, who is to judge of it, are vehement and plain. Verily, verily I say unto you, whosoever committeth sin is the servant of sin, Joh. 8.34. He who commits sin is of the devil, for whosoever doth not righteousness is not of God, but a child of the devil, 1 Joh. 3.8, 10. And as this working wickedness, howsoever we are against it in our thoughts and desires, makes us, in Gods account, sons of sin and disobedience; so will it be sure to render us withall children of wrath and destruction. If you live after the flesh, saith St Paul, you shall die, Rom. 8.13. And whatever men think in their minds, or desire in their hearts, or profess in their words to the contrary; if for all that they have sinned impenitently in their actions, Christ has told them plainly that he will pronounce, when he comes to sit as their Judge, —Depart from me all ye that work iniquity, Mat. 7.23.
As for this fourth faculty therefore, our strength or bodily powers in outward works and operations; it is one necessary ingredient of an entire obedience. The service of our works is indispensably required to our pardon and happiness, as well as the service of our minds, our wills, and our affections; so that as ever we hope to live, our obedient thoughts and desires must end in an obedient practice.
And thus at last we see what those powers or faculties are, whose concurrence in Gods Service is necessary to make up an entire obedience. We must obey all the particular Laws that are recounted in the former Book with our whole man, both with our minds, and souls, and hearts, and strength: all these several powers must unite in Gods Service, before it will be upright and compleat, such as at present his Law requires, and such as at the last day he will accept of.