The Gospels Glory, Chapter 1
CHAP. I.
Containeth an Explication of the Text in its dependance, and manner of laying down, with three ſpecial Obſervations giving further light to the words, and with the four great truths of Doctrine, three of them expreſſed, and the fourth implyed in the cohaerence.
SECT. 1.
THe whole Chapter is the Concluſion The dependance of the words on the former part of the Epiſtle. Their ſcope is comfort.of the large treatiſe and diſputation of the holy Apoſtle Paul writing to the Romans concerning the Juſtification and Sanctification of believers in Jeſus Chriſt. The Apoſtle drawes up all that he had delivered in this Epiſtle, for the practice of the Saints, and eſpecially for their conſolation againſt all ſorts of evils that may befal them in this preſent Two evils, ſinne and affliction.world. Now becauſe there are two ſorts of evils which aſſault their faith, and that ſorely and dangerouſly, which are, the ſenſe of the remainders of ſin within them, and the manifold afflictions, tribulations and temptations that befal them from without: two evils, ſinne and the Croſſe; ſin that dwells in them, and the Comfort in Chriſt to believers againſt both.Croſs that attends them from abroad: The Apoſtle againſt both theſe doth exceedingly comfort all believers. And this he doth, not without cauſe. They that believe in Chriſt, do they not finde ſinful corruption working in them? and is it not as a law in their members? doth it not ſometimes carry them away captives? and is it not alwayes averſe and adverſe to their holy inclinations unto, and delight in the law of the Lord? Paul in his own perſon ſets out the eſtate of a believer to be ſuch, in the latter end of the ſeventh chapter. If this be the eſtate of thoſe that believe, and that have in them the beginnings of grace and ſanctification, How can they be comforted? for is not ſin to be regarded? is not ſin the more grievous, the more good and gracious God is to them? and ought it not ſo to be? do not their ſouls hate ſin the more, and are therefore the more troubled becauſe ſuch corruptions ſtir in them, and break forth againſt God? the Apoſtle grants it all: but for full conſolation ſets Jeſus Chriſt againſt this evil of ſin, and aſſerts, that their ſins ſhall not condemn them. There is no condemnation to them that are in Chriſt Jeſus, who walk not after the fleſh, but after the ſpirit. This is ha…dled from the firſt verſe to the middle of the ſeventeenth verſe.
For the ſecond evil: true believers are ſubject to perſecutions & to afflictions before and above any others▪ they are the … of contradiction, the very ſtrife of tongues: how then ſhall they have comfort? Where is the gaine of godlineſſe? The Apoſtle ſaith, there is this certaine truth full of Conſolation, that all afflictions that can befal the believer, are ſo farre from prejudicing his ſalvation, that they promote and aſſure unto him his greater glory in verſe 17. and this argument is continued unto the 31. verſe. And then in the 31. verſe to the end, the Apoſtle breaks out into a triumph of faith over both evil, ſin and affliction; over all that may ſtand in the way of their comfort, not leaving until he hath raiſed them together with himſelf, in deſpight of all adverſe things, to the height of one more than a Conquerour, and to the glorying of one that is fully aſſured.
In the words of theſe two verſes, The The dependance of the words on the former verſes. To them that are in Chriſt, comfort againſt the evil of ſin.propoſition for comfort againſt the ſenſe of ſin laid down in the firſt verſe is proved and demonſtrated: and the meaning of the probation of that propoſition given in the ſecond verſe, is alſo in theſe words cleared, [There is no condemnation to them that are in Chriſt Jeſus]. That's the propoſition, whereof theſe words in verſe 3, 4. give the full demonſtration; and 'tis this; In Jeſus Chriſt their ſins are condemned, and the righteouſneſſe of the Law which is the ſtrength of ſin, is fulfilled. What condemnation can there be where ſin is condemned, and where all righteouſneſſe is fulfilled? and this is the true caſe of all that are in Chriſt; beſides, they are under another law, even the command of the Spirit of Jeſus Chriſt after whom they walk, and who from Chriſt is in them, lawing of them; So that they who are in Chriſt Jeſus are not onelyonly under another Law, but the Spirit of life which is in Chriſt Jeſus, and from him a their Head, and as the ſecond Adam, is in them as a Law, even the Law of the Spirit of life which delivers them from the Law of ſin and death: this is the ſumme of the ſecond verſe; what is this law of the Spirit? It is the Spirit of grace and What is the Law of the Spirit. What is the Law of ſin.holineſſe dwelling in us by the Word of the Goſpel, which hath in us the power and force of a Law. What is the Law of ſin and death? It is the deadly power of ſin, which hath in all men by nature the ſtrength of a Law to command, and commanding reigns through the ſtrength of the holy Law of God unto death or condemnation. Now (… obſerve how the third and fourth verſes clear up this) nothing but the living ſpiritual law of the Spirit which is in Chriſt Jeſus, can give a ſinner, an Apoſtle, a Paul deliverance from the power of ſin and death; but this can; this Law of the Spirit of life hath delivered me. This is thus made out. The Law of God could not do it, for that doth not give this Spirit: but the Goſpel onelyonly can do it, becauſe the Goſpel giveth the Spirit, the Spirit of life which ſets free from the Law and power of ſin and death. This is the dependance of theſe verſes upon the former.
SECT. 2.
The words are the ſumme of the Goſpel, The manner of laying down the Doctrine of the Goſpel here. 1. By prevention of an objection. Object. Might not the Law deliver a ſinner?explaining the great myſtery of ſalvation which God himſelf firſt preached in Paradiſe to our firſt Parents miſerably fallen, which the holy Apoſtle openeth in this manner. He layeth it down firſt by prevention of an Objection; and then by reckoning up the cauſes of ſalvation; and laſtly by re-aſſuming the deſcription of the perſons that have their part therein.
The Objection is this: How doth the Law of the Spirit alone deliver the ſinner? might not the holy Law of God deliver from ſin and death?
Anſw. The Law cannot deliver: The deliverance of a ſinner from ſinne, and Anſw. It is the thing impoſſible to the Law.from the damnation of ſinne, is that which is the impoſſible thing of the Law; that which is impoſſible for the Law to do. The Law is the holy Commandements of the Eternal God, Maker of all things: theſe diſcover ſinne, and condemne the ſinner; but they deliver not from either. That which is of uſe, and is of this nature, to ſhew and ſentence for ſinne, cannot poſſibly work deliverance to a ſinner; but it is the Goſpel, that Law of faith, that diſcovereth a Saviour Jeſus Chriſt, and in Jeſus Chriſt, how a ſinner may be made righteous, and ſo be delivered from ſinne; and how one condemned by the righteous Law, may be delivered from that condemning ſentence, and ſo be ſet free from death which ſinne deſerved: [God ſending his own Sonne, &c.] where it appears that a ſinner may be delivered from his ſinne, and made ri…hteous, and delivered from the Law, and not condemned. [What the Law could not do, in that it was weak through …e fleſh, God ſending his own Sonne, &c.]
The former Objection may yet be urged; for it may be ſaid, the Law is righteous, and can it not then give righteouſneſſe and life?
Anſw. The Apoſtle explaineth the Yet the Law is in no fault.thing, and amplifieth it; the Law cannot do it: not that there is fault in the Law; this impoſſibility cometh through the weakneſſe of mankinde now fallen, who are not able to keep the Law. The Law is not weak, as if not perfectly righteous and holy; or as if it had not a promiſe of life annexed to it: but you are weak, who are not able to keep it. It is through mans weakneſſe, who is not able to performe the righteouſneſſe thereof, that the Law is become weak: the perfect, exact holineſſe thereof makes through our weakneſſe weakning it, that none can ſtand righteous by it, nor live by it. Hence ariſeth the inpoſſibility of help by the Law. Thus the Law is ſtill preſerved honourable, and is magnified, when yet it cannot help us; and we are in the fault, the fault is wholly ours.
Again, the Apoſtle diſplayeth the Goſpel 2. By opening the cauſes of a ſinners ſalvation.glory, and diſplayeth the myſtery thereof, by opening the cauſes of the ſalvation of a ſinner.
1. The outward impulſive cauſe; the impoſſibility and impotency of the Law to ſave, through the impotency of man who ſtands bound to keep the Law; this is the external impulſive: this very thing that the Law cannot help us, but condemns our ſins, and us for our ſinnes, and curſeth us; which is not thorough any fault in the Law of it ſelf, but only by accident, by reaſon of our corrupt nature; this, this is that outward thing which moveth God to ſave ſinners: that which might move God to come and execute the ſentence of the Law, that moved God to provide a Saviour. That which the Law cannot do through mans default, that God doth by ſending his own Son.
2. The efficient or working cauſe, the firſt working cauſe in ſaving a ſinner; God. God ſet the accent there; it muſt be noted with emphaſis, lift up the voice, and ſtay the heart upon that Word, write it in great letters. It is not my obſervation that you muſt not ſlip over this one ſyllable, but the Apoſtles divinely inſpired, as afterwards in this chapter when he ſaith, If GOD be for us: and again, It is GOD that justifieth. God againſt whom our ſins are, God whoſe righteous and eternal Law we have rendred uſeleſſe to an utter impoſſibility to do us good, and that for ever until He put us into another ſtate; He is the firſt agent in the work of our ſalvation.
3. The material cauſe. What courſe doth God take to ſave a ſinner? God ſends his own Sonne. Gods own Sonne doth take away ſin by his paſſion, bearing our ſins in his own body: his own Son in our fleſh in which he was incarnate, kept the Law for us, and ſo the righteouſneſſe of the Law is fulfilled.
4. The final cauſe, which is this, Redemption is wrought by the Chriſt of God; that the righteouſneſſe of the Law might be fulfilled in us; in us, who have made the Law unable to do us any good, who have made it to the Law impoſſible to ſet us free from ſin and death.
3. In us? may ſome ſay in whom? leſt 3. By deſcribing the perſons for whom this ſalvation is wrought.we ſhould be deceived herein to our everlaſting undoing, while there is ſuch a Goſpel, ſuch a Saviour, we have the perſons deſcribed for whom all this is done. In us, who walk not after the fleſh, but after the Spirit; that is, in us that believe in Jeſus Chriſt: but becauſe many do deceive themſelves, in ſaying we believe, and do not believe; the Apoſtle uſeth not thoſe words, but taketh up this deſcription, which noteth out a believer by the Spirit he hath received, and the Spirit by the rule and dominion he hath now in and over him; and this rule of the Spirit over believers by this, that ſin doth not now reign in them, though ſinne be in them; and the ruling of the Spirit, and the dethroning of ſinne by their walk: it is not ordered by the fleſh, nor at the will of the fleſh, but their life is ordered by the Spirit of Jeſus Chriſt through the Word of this his grace dwelling in their hearts.
Thus we ſee proved in theſe words, that there …an be no condemnation to thoſe that are in Chriſt; for though the Law would condemn them, becauſe they are ſinners, and there is ſinne in them that deſerves condemnation, yet their ſinnes being condemned in Jeſus Chriſt by a righteous God, God may pardon them with the good leave of his juſtice, doing no wrong at all to the holy Law.
SECT. 3.
For the further opening of the words, here are Three things of ſpecial obſervation.three things of special obſervation.
1. The diverſe acceptation of the word [fleſh,] in the compaſſe of this Text.
Firſt, it notes mankinde with all its abilities and excellencies upheld in men of 1. The word fleſh, taken four wayes here.God himſelf in his long-ſuffering ſince the fall, in theſe words [weak through the fleſh,]
Secondly, it notes out the humane nature as corrupted with ſinne, in the words [ſinful fleſh] for [the fleſh of ſinne] that is, mankinde ſuch as ſin hath made it, not ſuch as God made it, ſoaked with ſin, under the power of ſin, weak frail fleſh; the ſoul and its endowments beſlaved to the fleſh, to the ſenſes, to the ſenſual apperite, to the things the outward man the fleſh deſireth, inſomuch that the whole man may well be called fleſh.
Thirdly, It notes the humane nature, frail and mortal, but not polluted with ſin. In the words [condemned ſinne in the fleſh] that is, in the fleſh of Jeſus Chriſt.
Fourthly, it notes the corruption or ſinfulneſſe of mans nature; in the words [walk not after the fleſh.]
Now from theſe ſeveral acceptations of the word fleſh, we gather,Four obſervations from that.
Firſt, what man is ſince the fall of Adam. Take him with all abilities in his beſt eſtate here, out of Chriſt, he is but weak, frail, mortal and ſinful fleſh; mortal and ſinful man: he is fleſh, that is, carnal, ſenſual, and wholly corrupted with ſin; he is utterly unable to keep the holy Law of God, to fulfill the righteouſneſſe of the Law, to make ſatisfaction to Gods juſtice for the leaſt ſin, by all the righteouſneſſe he can by himſelf attain unto. And therefore wholly unable to eſcape condemnation.
Secondly, We may here learn that the fleſh, that is, man conſiſting of body and ſoul, though frail and mortal, even weak, dying fleſh, enfeebled in his abilities and operations both of body and mind, is not in that regard ſinful; for then the Son of God who became fleſh, who took on him our nature, a true humane ſoul and body, and our nature infirme, frail and mortal, our very fleſh and blood, muſt needs have been defiled with ſinne; but he knew no ſinne, he was the Lamb without ſpot and blemiſh: therefore the fleſh, or body of man is not evil as it is fleſh and blood, nor the deſires, appetite or weakneſſe, frailties and diſeaſes that attend it, no more than the minde the top of the ſoul, the will and affections of the ſoul are in themſelves evil. God is the former of our bodies, as well as the Father of our ſpirits; and God is not the Author of ſinne: this is diligently to be heeded againſt the dreams of moſt Hereticks, old and new, againſt the general ſayings of Philoſophers, and the common and uſual conceits all men have of the fleſh or body, as if that were the evil ſinning, blame-worthy part in them; but their ſouls, their hearts, their minds, the ſpirit of the minde, that they think to be good and holy, and to receive its defilement from the body. And therefore men place all Religion in ſome obſervations of abſtinence bodily, bodily exerciſes, as, Touch not this, taſte not that, and handle not the other; or in ſome neglecting of the body, macerating and puniſhing it, and denying ſatisfaction to the poor fleſh in the natural deſires thereof, unto which weak body there is an honour due: whereas all that defiles a man is from within, from the heart and ſoul of man, from theſe good hearts of ours comes all wickedneſſe, as our Lord Jeſus teacheth.
Thirdly, here we are taught that there is ſomething in man farre worſe than death, mortality, frailty, or any diſeaſe or pain; even that which brought all this upon him, and that is ſinne which we make ſo light of; ſinne is the worſt thing in the world; ſin is farre worſe than affliction, than all deaths.
Fourthly, here may be ſeen how near the Lord Jeſus Chriſt, the Sonne of God came unto us; he came ſo near, that he took to himſelf in neareſt union, not only our ſouls, which are ſpiritual ſubſtances, but our very bodies; he took to him our fleſh and blood; he took to him our whole nature, and that in the condition which ſinne had brought it unto; the very likeneſſe of ſinful fleſh, our infirme nature; a ſoul ſubject to ſome kind of ignorance, to affections of love, anger and ſorrow; a body ſubject to hunger, thirſt, nakedneſs, cold, wearineſſe; a frail mortal man he was, but wholly without ſinne: yea, tempted as we are, like us in all things, ſin only excepted; he became fleſh. He did not aſſume our nature as it was in our firſt Parents in their innocency, but as it is now ſince the fall; he came not into the world in the form of a King, or ſome great Monarch, or of an honourable perſon, or rich and wealthy; no, nor of a free-man, but of a ſervant; he became Phil. 2. 7.poor and deſtitute of all; naked fleſh▪ 2 Cor. 8. 9.Behold the grace, the great love of the Lord Jeſus Chriſt: behold it, till thy heart be looſe from all that men here admire and doat upon, and begin to draw towards this Lord, the Son of the moſt High, who diſdained not to come ſo low to ſeek after and exalt thee.
2. Here we have the perſons diſtinct, 2. Three diſtinct perſons, and works of thoſe perſons diſtinct, in a ſinners ſalvation.with their diſtinct workings, who are employed in the ſalvation of the Elect.
1. God the Father, he is ſending his own Son; he is condemning ſin, he is ſalving and keeping whole and untoucht the righteouſneſſe of the Law.
2. Then the Sonne of God Jeſus Chriſt, he is incarnate, he becomes fleſh; he payes the price of Redemption by ſuffering the damnatory ſentence of the Law, he fulfills the righteouſneſs required in the commands of the Law.
And laſtly, The Spirit he unites to Chriſt, that this might he in us through faith; he applies and brings home with power all this that the Father and Son have done; he thruſts out the fleſh, the power of corrupt nature: and regenerates, ſanctifies and rules in them ſo mightily, that they walk after the Spirit. [In us, who walke not after the fleſh, but after the Spirit.] Who 2 Sam. 7. 23 Deut, 33. 29are like unto Gods choſen: who are thus ſaved of the Lord? whom God the Father, and the Sonne, and the Spirit thus redeeme! for whom theſe three, yet one God do thus go forth and work, and are ſo employed to deliver from ſinne and damnation! Bleſſed and happy art thou, O Iſrael of God, whether Jew or Gentile, thus ſaved of the Lord!
3. We have alſo here the ſummary 3. The two wayes given to mankind, in which everlaſting life might be obtained.comprehenſion of all the wayes that ever God gave to mankinde to obtaine life by, that is, the Law and the Goſpel. We have likewiſe the onelyonly way by which mankinde fallen can poſſibly be delivered, and obtaine everlaſting life, which is the Goſpel. And further, how theſe two, the Law and the Goſpel mutually do work: The Law comes, but is found weak, unable; and the deliverance of a ſinner thereby, a thing impoſſible; yet this Law takes off the ſinner from his great confidence, leaves him at a loſſe, ſhuts him up to Chriſt, and to faith in him, when that ſhall come to help. The Doctrine or Law of Faith in Chriſt Jeſus, that eſtablſheth the Law every way, and doth that for the ſinner which the Law could not do. By it, Gods love, and Chriſt Jeſus the Sonne of God the Saviour, God in Chriſt is made known, the Spirit is given, the fleſh o… corruption of nature ſubdued, righteouſneſſe fulfilled, ſinne condemned, and the ſinner ſaved. And withal, the words are ſo compoſed, that the ſumme of the Goſpel is briefly, orderly, plainly, practically (or as it may and muſt fall into practice) and fully ſet down here to our edification and conſolation abundantly.
SECT. 4.
Having thus farre unfolded the words; here are four precious and important 4. grand truths.truths, three in the text, and one in the context. We have three moſt glorious and neceſſary truths of greateſt moment that can concerne us and our ſalvation, and the aſſurance thereof, laid down in open and expreſſe words.
1. The impoſſibility of a ſinners ſalvation by any means ſave by Jeſus Chriſt.
2. The abſolute fulneſſe of a ſinners ſalvation by Jeſus Chriſt.
3. The lively deſcription of thoſe among ſinners who do obtaine ſalvation by Jeſus Chriſt.
And then in the connexion of theſe words with the former, we have a fourth doctrine of excellent worth, viz.
4. The fulneſſe of their aſſurance to be out of the reach of condemnation, and to be in the eſtate of ſalvation, and the fulneſſe of their conſolation who are actually in Chriſt.
Firſt, The impoſſibility of the ſalvation of a ſinner by any means ſaving Jeſus Chriſt; This the Apoſtle teacheth when he ſaith, [What she Law could not do] It is that which the Law cannot do. It is (the foreign) the impoſſible thing of the Law. When he alſo ſaith further [In that it was weak] he teacheth that the Law is weak, and ſo is unable to give life, righteouſneſſe and ſalvation to a ſinner, and to deliver him from the Law of ſin and death. This is that thing (foreign) in which it is weak. The Law is a perfect rule of righteouſneſſe: It commands well. It is a holy and exact ſentencer of the diſobedient, it judgeth righteouſly; but as for deliverance and ſalvation there it leaves a man that hath ſinned, and to that work it is utterly weak: that is the thing in which it is weak; therefore this impotency of the Law demonſtrateth the impoſſibility of the Law to deliver a ſinner, And then when he ſaith [through the fleſh] that is, man, ſince the fall, taken with all his beſt abilities, and they and he in them upheld by God the Creator in riches of patience, and in riches of goodneſſe, and having in him the light of natural principles, and with him the book of the Creature to read; and not onelyonly the work of the Law written in his heart, but alſo the Law given to him from God by lively voice, and written in Tables of ſtone, and perpetuated in the holy Scripture; man thus ſuſtained and furniſhed with his utmoſt improvement which he can make of the ſame, is but fleſh, weak fleſh, ſo weak that he hath brought this impoten…y and impoſſibility upon the Law; the good, holy, ſpiritual and righteous Law of God which had the promiſe of life annexed to it. Now through the fleſh, through man who is weak, the Law becomes weak: and deliverance from damnation and from ſin is that impoſſible thing of the Law, which man cannot have by the Law; thus this gate to life is faſt ſhut; yet the Law is ſet up in its due worth and power: and man caſt down under his deſerved blame: man is laid dead to the Law, and the Law dead to man as to the matter of righteouſneſſe and ſalvation. Therfore alſo it unavoidably followeth that no other creature, nor meanes can deliver a ſinner: for what means (ſetting aſide Jeſus Chriſt) is comparable to the Law? or what creature is above the Law? this is the firſt doctrine.
2. As for the ſecond, The abſolute fulneſſe of a ſinners ſalvation by Chriſt; this is demonſtrated by ſix powerful arguments. For
1. It is GOD that provides this Saviour the Lord Jeſus, and the ſalvation that is in him; God ſent his Sonne. If GOD will ſave, who can deſtroy? God, the Law-giver offended, the perſon againſt whom all our ſins are.
2. The perſon undertaking the work, It is Gods own Sonne. If he undertake it by whom the worlds were made, the Sonne of the Fathers love, What a ſalvation muſt it needs be? and who, who or what ſhall condemne?
3. The way God took to ſave by him; it is unſpotted, perfect and compleat; this way was
1. By deſignation of him to the office of Mediatour and Saviour, and to the works of that office. God ſending his own Sonne. Sending noteth the Commiſſionating, and actual employing in the execution of ſome function and work to the which he that is ſent was fore-ordained, ſelected and called; and all this deſigning of the Sonne by and from God is of his mere grace and infinite good pleaſure within himſelf.
2. By his Incarnation, God ſent his Son in the likeneſſe of ſinful fleſh; here is a ſuitable Mediatour and Saviour, one that hath all right, for he took to him fleſh and blood, and all ability, for the Son of God became fleſh.
3. By allotting the buſineſſe concerning which, and for which he is ſent. It was ſinne. God ſending his Sonne for ſinne. Sinne was that concerning which he came; the buſineſſe he was employed in: to be a ſacrifice and propitiation for ſinne (foreign.) the fouleſt thing in the world, fouler than hell; he is ſent about ſinne to take that away, to take it on him, on his own body, on the body of his fleſh. God ſent him charged with ſinne, with the iniquities of all his people. God ſent him as he that had before all worlds engaged himſelf for ſinne to take it away. Go out of heaven, out of his Fathers boſome he muſt for the buſineſſe of ſinne; for ſinne lay upon him, and ſince he had undertaken the debt, no reſt could there be to him, till he had paid the utmoſt farthing. It was much he ſhould be ſent in the likeneſſe of ſinf…l fleſh, but behold God ſending him ſo, and concerning ſ…nne [foreign] and for ſinne. What buſineſſe what work is here for Gods own Sonne to be buſied about, and to have any thing to do withall?
4. By courſe of juſtice. God condemned ſinne in the fleſh, or, in that fleſh, viz. which his own Sonne had at the Fathers ſending, taken upon him. The Syriac readeth, in his fleſh. The Sonne of God ſaveth by making ſatisfaction to Gods juſtice. God condemneth ſinne in the fleſh of his Sonne, and ſo there is no condemnation to the ſinner; the Son…e of God in his fleſh ſuffers, ſinne is ſaid upon him; and ſalvation is brought by redemption, by ranſome, by payment of the debt fully charged and exacted. God is gloriouſly and infinitely juſt in the act of ſaving a ſinner. Sinne is damning, but in the fleſh of Ch…iſt ſinne is damned; God condemns it there. Now, the condemnation of ſinne, is the indemnity of the ſinner. In theſe four you have the way God took to ſave a ſinner.
4. The outward moving, or impulſive cauſe, becauſe that the Law could not help, and becauſe that man had made that way to life by the Law impaſſable, that was it that moved God thus to ſave. The impotency of the Law, made weak by man. What the Law could not do, God would do. Our undone condition, our irrevocable eſtate by our own default, moved God to ſave. This is alſo to admiration, and of ſtrong conſolation.
5. The end aimed at and attained. The end of Chriſts miſſion, incarnation, and paſſion, [That the righteouſneſſe of the Law might be fulfilled in us.] In the Law there is the righteouſneſſe of the commands, and the righteous, juſt, damnatory ſentence of threatnings againſt the tranſgreſſors of thoſe holy commands. Now God ſent his Sonne, and held the fore-mentioned courſe in laying our ſinnes upon him, that the whole righteouſneſſe which the Law requireth of us, might be fulfilled in us who are in Chriſt by faith, whiles by Jeſus Chriſt it is fulfilled for us, and for our ſakes, in our roome and ſtead: and ſo the Law is, while fulfilled for us, fulfilled in us who are in Chriſt by faith. And then ſecondly, the holineſſe and righteouſneſſe of the precepts is fulfilled in us, whiles by this faith which unites us to Chriſt, receiveth his Spirit, draweth from Chriſt ſanctifying grace, and purifieth the heart, a new obedience in all uprightneſſe and integrity reſpecting the whole Law is begun, and more and more encreaſeth in us in this life; & is of that growing nature, that it will go forwards, hold on, fight out its way, perſevere and overcome, and at laſt be perfected in glory; thus the righteouſneſſe of the Law is in us; by faith Chriſts righteouſneſſe in obedience and ſufferings, for us reckoned to us as ours, and by the ſame faith holineſſe in truth begunne, and growing up to perfection in us. See here the Goſpel fights not againſt the Law, as the Law is not againſt the Goſpel. The Goſpel acquits thoſe whom the Law pronounceth guilty, but not as conſidered nakedly in their guilt; that were againſt the (Jus) the right of the Law, but by the intervening of, and the guilty conſidered in the [foreign] the price, and ſatisfaction of the Sonne of God; and this is agreeable to [the jus] the right of the Law. The Goſpel ſets them free from condemnation notwithſtanding their ſinnes, becauſe it brings in God condemning their ſinnes in the fleſh of his Sonne, and the Sonne bearing the condemnation of ſinne laid on him of God, in his own fleſh. The Goſpel while it acquits from the Law, purifieth the ſinner, and gives him an heart and power to judge himſelf, to love the holineſſe and righteouſneſſe which the Law requireth, and in this work upholds him with delight in the inward man till holineſs be perfected. So the Goſpel fulfills the Law every way, in Chriſt and in us, fulfills the righteouſneſs of the Law for us, and in us; and while for us, in us.
6. The perſon applying, and the manner of application of this ſalvation, even the Spirit, the Spirit of Jeſus Chriſt, who (in all thoſe that are delivered from condemnation by Jeſus Chriſt) is uniting them to Chriſt, and regenerating and ſanctifying them. This Spirit ſets himſelf up in the throne, and pulls the fleſh out of the throne, and he reignes in them, and orders their lives. This perſon, even the holy Ghoſt, and his work making this ſalvation to come home with ſaving efficacy, is mentioned implyedly in theſe words [In us, who walk not after the fleſh, but after the Spirit.] Thus the Apoſtle hath ſet out lively the ſecond great Doctrine.
The third is a deſcription of thoſe for The third. whom God ſent his Sonne to become fleſh, to condemn their ſin in his fleſh, and to fulfill the righteouſneſs of the Law in them: theſe perſons are plainly and lively deſcribed thus, they are thoſe who walk not after the fleſh, but after the Spirit. They are known by their walks, that is, by the tenour and courſe of their lives, in which they deliberately ſet themſelves with continuance and progreſs: which courſe of life is framed after the guidance and rule not of the fleſh, that is, of their corrupted nature, but of the Spirit, that is, the Spirit of Chriſt which by the Word ingraffed in them, dwells in them, and orders their converſation.
4. We have alſo a fourth point of excellent worth for the comfort of ſin-burdened and mortified ſouls, which the word of connexion, for, leadeth us unto. There is no condemnation to them that are in Chriſt, though there be much ſin in them; for the Spirit of life in Chriſt Jeſus, and from him coming into them, is as a Law that hath delivered them from the Law of ſin, and ſo from the Law of death: and all this is moſt evident; for, in Chriſt their ſins are condemned, and they juſtified and ſanctified: for ſee, they, as men ſet at liberty, do walk after the Spirit, and not after the fleſh. This then is the precious truth which lyeth in the coherence concerning the riches of their aſſurance and conſolation who are in Jeſus Chriſt.
The ſins of thoſe that walk after the Sp…r…t ſhall never be to their condemnation, neither ſhall hinder from them the benefit of all the ſalvation that cometh by Chriſt: nor …et ought they in the leaſt kind to hinder their full aſſurance, their comfortable walking in their obedience, their conſtant combating againſt the fleſh, nor their full dedition to the Law of the Spirit of life, as to that which will give them full deliverance from the Law of ſinne and death.