Vers 1.

There is therefore now no Condemnation , to them that are in Christ Jesus , who walk not after the Flesh , but after the Spirit .

HERE the Apostle infers from the Doctrine of Justification , delivered in 3d. 4th . and 5th . Chapters ; ( For the 6th . and 7th . come in by way of Digression , to answer the Objections against the Doctrine of Justification , for the further clearing of it , ) That there is no Condemnation to them that are in Christ Jesus : And because many may pretend to be unite to Christ , that are not really so , therefore such as are unite to him , are described by their Walk , which is not after the Flesh , but after the Spirit .

This being a comfortable Conclusion from the Premisses , in the preceeding part of this Epistle , Viz. ' That there is no condemnation to the Believer that ' is in Christ ; We shall clear First what the Words import . And 2ly . Hold out some Scriptural Grounds that may and will clear the certainty of this Truth

As to the First , When the Apostle says , there is no Condemnation , his meaning is , 1st , That the Law does not condemn the Believer . 2ly . That the Believers Conscience cannot warrantably condemn him . And 3ly . By these Words , he assures us , that the Judge will never condemn Believers in Christ .

For the 2d . Thing , The certain Grounds of the Believers Freedom from condemnation are these . 1st Ground , is the Covenant of God , made with Abraham , and his Spiritual Seed , to which God interposed his Oath , to be their God . Now these to whom he is a God , he must prepare for them an Heavenly City ; now Believers in Christ are Abraham's Spiritual Seed , with whom that Covenant was made ; and therefore they must go to Heaven , and cannot be condemned to go to Hell . 2d . Ground of their freedom from Condemnation , is their freedom from the Law ; Believers are not under the Law , but under Grace , Rom. 6 They are married to Christ and so are not under the Dominion of their old Husband the Law , They are not under the Law as an Covenant , tho they be under it as an Rule of Life , and so they cannot be under the commination of that Covenant , because of the Transgressions of it ; now where the Law does not condemn , the Judge cannot condemn 3d. Ground of Certainty , is the Believers interest in Christ's Sacrifice . Heb. 12.24 . It is said , we are come to the blood of sprinkling , we have a real Interest in his Sacrifice , because he is One that had our nature . 2ly . That Sacrifice , by God's Appointment , and his own Consent , was offered up for Believers ; and he had a Spiritual S●bness to them : Now since Believers have an interest in this Sacrifice , this cannot but secure them from Condemnation , if you consider the expiatory Vertue thereof : which expiatory Vertue , is evinced from these few Considerations , 1st . Consider the infinitely wise God chose this Sacrifice , to expiate the Sins of Believers , Heb. 10.5 . 2ly . He accepted of this Sacrifice , as a proper and effectual Mean to produce this end , Eph. 5.2 . 3ly . This Sacrifice had an Intrinsick Worth in it , and was spotless . 4ly . It was offered up by the Heavenly-Fire of the Eternal Spirit , Heb. 9.14 . 5ly . The Offerer was the High-Priest of the New Testament himself , inaugurate in his Office by God himself , Heb. 7.21 . 6ly . The Sufferings he was put to , by being thus a Sacrifice , were the accomplishments of the Commination of the Law . An Fourth Ground of Certainty , is the absolution of Christ , the Believers soverty in his Resurrection , and this absolution more fully cleared , by his Session at God's Right Hand , Rom. 4 and last . and Heb. 1. and 3. A 5th . Ground of Certainty of the Believers freedom , is , the promulgate Gospel , which plainly asserts , that the Believer is not condemned , John 3.18 . and 5.24 . And this Truth of the Gospel is confirmed by external Miracles , and by the Internal Operations of the Spirit of God . A 6th . Ground is , the Priviledges that this Gospel declares , are conferred on Believers , as 1st . The Priviledge of Justification , and that secures the Believer from Condemnation ; 1st . Because it is God's Deed , Rom. 8 33. and 34. 2ly . It is an Act of Grace , Rom. 3.24 We are justified freely by his Grace , now Grace must reign over Sin and Death , Rom. 5. and last . 3ly . It is an Act founded on Christ's Righteousness , which is called the Righteousness of God , viz. of his Invention and Approbation 2 Cor. 5. and last ; And therefore this Priviledge of Justification cannot but secure the Believer from Condemnation . 4ly . This Act of Justification draws with it the total and irrep●alable Pardon of all Sin , Rom. 4.5 , 6. compared with Psal. 32.1 , 2· For the Apostle , Rom. 4 clears from that Psalm , that the Gospel-Righteousness is not a Righteousness of Works , for it draws with it as its attendant , the Remission of Sins . A 2d . Priviledge that the Gospel secures to a Believer , is Adoption , John 1.12 . and this cannot but secure the Believer from Condemnation , because a sure Title to eternal Life depends on it , and follows the same , Rom. 8.17 . 1 Joh. 3.1 , 2. A Third Priviledge that the Gospel assures us Believers have , Is that they are sanctified by the Spirit of God , which is their being made meet for Heaven , Col. 1.12 . It is the Earnest of it , Eph 1 14. Now this cannot but secure them from Condemnation , because God cannot separate a man that hath his Image from himself , seing the Image of God is given by him to prepare a man for Communion with himself . A 7th . Ground is , the Believer is unite to Christ not only because Christ hath the same Humane Nature with him , but because he is mystically and spiritually one with him , 1 Cor. 6.17 . The Believer is a piece of Christ mystical , therefore the Church of Believers is called his fullness , Eph. 1. & last . Now this Union with Christ secures from Condemnation , because the Love of the Father that is terminate on Christ primarly and principally , must also necessarly terminate on them , see Jo. 17. last , An 8to Ground of certainty is , That Christ is Judge ; and the Rule whereby he proceeds , is not the Law but the Gospel , John 12.48 , 49 , and 50.

Use of Consolation from this Doctrine is . 1st . To these who are under the conviction of Sin , Guilt , and Death , and who have fled for Refuge to Christ , such are not allowed to have the Spirit of Bondage again to fear Condemnation , Rom. 8.15 . 2ly . To such who are under paternal Chastisements for Sin ; because these are our evidences of our freedom from Condemnation , 1 Cor. 11.32 . And therefore they should not be looked on as Prooffs of our lyableness to Condemnation . 3ly . It is comfortable to those that are Assaulted with Satan's Fiery Darts , suggesting to them that they will be condemned , and yet giving them no sufficient ground to found that Assertion on : If a mans Conscience tell him that he believes on Christ , from this Text he may easily repell all these horrid Temptations . 4ly . It is very comfortable at the hour of Death , for Death wants its Sting to an Believer , 1 Cor. 15.55 . Death is but a sleep to a Believer , Death doth not seperate a Believer from the Love of God , Rom. 8. last . But it is the Believers passage to immediate Communion with God , and therefore Paul 2 Cor. 5.8 . Desires to be absent from the body , and present with the Lord .

The former Scriptural-Grounds , assuring the Believer , that he is free from Condemnation , they are fit to be applyed by these Believers that know they have Faith and whose fears of Condemnation , arise more from their reflection on their Guilt , Corruption and Misery , then from any Jealousie that they want Faith : But for such whose fears of Condemnation arise from the weakness of their Faith , I would have them consider many Scripture Instances , which clear that a weak Faith maybe very profitable , if it be true : As the Faith of the Leper , who believed Christ's Power but questioned his Willingness . M●th. 8 , and as the Faith of the Prodigal , who believed his Father might put him amongst the Servants , but could not make him a Son : see what Opinion Paul hath of the Faith of the Hebrews , Heb. 6.9 . compared with the 12. and 13. and compared with the 5. and 12.

Secondly , There is an use of Tryal , to try whether we have an Interest in this Priviledge or no. And 1st . Try it by your Faith whether ye believe the promises of God , whose performances are very improbable like , as Abraham did , Then are we Abraham's spiritual Seed , and so have Interest in the Covenant made with him . 2ly . Try your Interest in this priviledge by your being Married to Christ , that is by forsaking your own personal Righteousness , which is by the Law , and betaking your selves to Christ's . Rom. 7.4 3ly . Try your Interest by your Union with Christ ; If you would know that Union with Christ , ye must try it by this whether ye be new Creatures or no , 2 Cor. 5.17 . 4ly . ye must try it by the mark in the Text , which is , that such as are in Christ , They walk not after the flesh , that is they have not an walk that evidences the dominion of Lust over them : Pride , Covetousness Malice , and Self-love do not Influence their Conversation . And 2ly . They do not regulate their Life by the Laws of Corruption , which are directly opposite to the Laws of God ; whereof some of them may be repeated . As 1st . The Natural Man thinks it fit to depend upon himself , and not upon God , and to please himself and not God . 2ly . The Natural Man denys the Being of God and mistakes the perfection of God , and his walk evidences his Atheism , Psal. 14.1 . and his denyal of God's perfection . Psal. 36.1 . 3ly . It is a Principle of the Natural Man that he Exerciseth himself in Superstitious Worship . In being formal in appointed Worship as meritorious with God , see Luke 18. about the Pharisee . 4ly . It is his principle that we may warrantably use unlawful means to obtain our end ; That false policy is better then tenderness of Conscience . 5ly . It is a Principle of his , that Folk should rather Sin then suffer Affliction . 6ly . It is a Principle of the Carnal Man , that we should not love our Neighbour with a pure and single Love , but with a Selfish Love , not designing singly his good , but aiming still at our own Advantage in what kindness we do to him . 7ly . It s the walker after the flesh his Principle , that we should not live in Subjection to Superiours from Conscience , but because of fear of force , and because of Expectation of Advantage . 8ly . It 's his Principle , that his Felicity stands in sensual good , 9ly . He is not content with what satisfies Nature , but with what satisfies Lust , and Lust being unsatiaable , he cannot but always be discontented .

Now this Walk after the Flesh , does not only import a Walk that evidences reigning Lusts in the Heart , and a Walk that is the practical improvement of those pernicious Principles formerly mentioned and such like ; but it is a Walk tending to corrupt Ends , a Walk wherein a Mans Imaginations , Desires and Purposes are all levelled at the gratifying of some one predominant Lust or other . And 5ly . we would try our interest in this priviledge , by our walking after the Spirit : Which is a walk first , which stands in obedience to the motions of the Spirit , Rom. 8 , 13. Gal. 5.18 . 2ly . It stands in giving God spiritual Worship , Phi●ip . 3.3 . and Jo. 4 24. 3ly . It stands in having a Walk flowing from Spiritual Principles , viz. Faith . 2 Cor. 5.7 . Love , Eph. 5.2 . 4ly . It stands in eying an spiritual Rule in our Walk , viz. The Law in its spiritual meaning , in having a spiritual frame in conforming our selves to that Law , that we may do what we do in the strength of Christ's Spirit . And 5ly . It stands in designing spiritual Ends , viz. The Glory of God , the Edification of our Neighbour and our own Salvation .

From the Restriction of this priviledge to such as Walk after the Spirit . We may infer an Use of Reproof to many who walk after the flesh , and yet will apply this priviledge to themselves ; The causes of their security , may be 1st . They lean to their Superstitious Services , Mica : 6 , 7. Isa. 1 , 11. And to their External Acts of Worship . Isai : 58 , 3. Jer. 7 , 10. 2ly . They Lean to their present impunity Psal: 50 , 21. And 3ly . They lean to their own Gifts , Matth. 7.22 .

Observe that the Apostle divides all the Members of the Visible Church , in these Two sorts of Men , viz. Who walk after the Flesh , and Who walk after the Spirit ; Importing to us that all those that Walk not after the Spirit , they certainly walk after the Flesh . From this one may infer , That all Moralists and Civilians . Whatever pretences they have for Innocency , in Walking , since they are unacquainted with a walking after the Spirit , they are certainly to be reckoned as Walkers after the Flesh .

Observe next , from the words , That when the Apostle would give a discovery to persons of their spiritual state , and of their Interest in the priviledge of Non-condemnation , he brings this Discovery not from a particular Act of their Walk , whether good or bad ; but from the Tract of their Walk ; for a Godly Man may be overcome with an Temptation at a time , and do an evil Act , which may be called an Act of the Flesh ; and an godless Man may do an Act materially good , but a Godly Man cannot Walk after the Flesh , neither can a godless man walk after the Spirit .

Verse . 2.

For the Law of the Spirit of life , in Christ Jesus , hath made me free from the Law of Sin and Death .

SOme take the meaning of those words to be , That the Gospel doth free the Apostle Paul from the Law and Covenant of Works , and its Threatning : And therefore since the Gospel frees him from the Laws Threatning , It cannnot but secure all that are in Christ from Condemnation ; seing he has no priviledge by the Gospel , but what all that are in Christ actually have ; for the Gospel confers priviledges of this sort and nature equally on all Believers ; And if the words be taken in this sense , they are a proof of the first part of the first verse to this purpose , as if the Apostle had said : Ye may be very sure that there is no Condemnation to them that are in Christ : Because I , who am a Believer by the promulgate Gospel , am delivered from the Threatning of the Covenant of Works : And so these that ascribe this sense to the words , they say that by the Law of the Spirit of life in Christ Jesus , is meaned the Gospel , called the Law of Faith , 3d. Rom. And it gets that Name , because as a Law hath Authority in it , to oblidge to Obedience , so the Gospel has the stampt of Divine Authority on it , obliging to Obedience . Likeways , It is called a Law of the spirit of life , because the Gospel , and not the Law , ( which is as to this a Dead Letter ) is the Ministration of the Spirit , see Gal. 3.5.2 Cor. 3.8 . and we are receivers of the spirit by the hearing of Faith , Gal: 3.2 and it is said the Gospel is the Law in Christ Jesus , because Christ Jesus is the principal Subject about which it Treats . Or these words , in Christ Jesus , may be added , not to denote that the principal Subject of the Gospel is Christ Jesus , but to denote that the Spirit of Life , which is conveyed by the Gospel is to be had from Christ Jesus . 2ly . Those that ascribe this sence to the words they say , that by the Law of sin and death , is meant the Law of God with it's sanction , and Threatning : For as it is a perfect Rule of Righteousness , it discovers sin : As the Apostle says , by the Law is the knowledge of sin ; and by reason of the Threatning subjoined to the Law it brings the sinner under a lyableness to Death , and upon thir Accounts it is concluded by thir Divines who ascribe this sence to the Text , That the Law of God gets this Name of the Law of ●in and Death .

But yet when we consider the Text more narrowly , we think it has an other meaning ; For it is very clear from the preceeding Chapter . That by the Law of sin the Apostle means , Corruption , and we do not find the Apostle in other places of Scripture giving that name of the Law of sin and death to the Law of God . And therefore by the Law of the spirit of life , is meant the powerful influence of the spirit of life upon Believers , which frees Paul from Corruption , these 3. ways . 1st . By dwelling in Pauls heart he makes up a spiritual Union betwixt Christ and him , and so frees him from the guilt of Corruption , because by the spirit making up that Union he winns to a justified state , 1 Cor ▪ 6.11 . 2ly . He frees Paul from his Corruption because by his power he breaks the dominion of sin . And 3ly . By his presence and efficacious working , he will in his own time abolish the remainders of Corruption out of Paul's heart .

The Cohesion of this Verse with the former , seems to be the Apostles proving the latter part of the Verse thus , That those that are in Christ must walk after the Spirit , and not after the Flesh , because the Spirit of Life breaks the Dominion of Sin in them , as it did in Paul . Or 2ly . This Second Verse may be added , to illustrate the first part of the first Verse , viz. That there is no condemnation to the man who is in Christ , and it may be set down to prevent an Objection against that Truth , that the man that is in Christ is free of condemnation For it may be said , that the man that is in Christ , hath the Law of Sin and Death , and since he hath the remainders of Corruption in him , how can he be free from Condemnation ? It is Answered , That the Spirit of Life frees the Believer from the Law of Sin and Death , because , by uniting a man to Christ , it frees him from the Guilt of Corruption , and by the Spirits presence , as a Spirit of Life , in God●s own time , he will be freed from the remainders of Corruption .

From what has been said , we may soon see . That our discerning of the remainders of Corruption in us inevitably brings us under many fears of Condemnation : The fight of Indwelling Sin more forcibly puts us under a fear of Condemnation , than the feeling of all our numerous Miseries can do , and therefore it were fit for a Believer to strengthen his hope of the total abolition of Sin in him , and this may be done , 1st . By considering our Union with Christ , and Christ's Exaltation to Glory , which necessarly says , that all the Members must have a sinless conformity with the Head . 2ly . This Hope may be strengthned , by considering that the guilt of our Corruption is already pardoned in our Justification , for the 1st Verse says , There is no condemnation to the man that is actually in Christ . And 3ly . This Hope may be strengthned in this , that the breaking of the Dominion of Corruption in us by the Spirit of Life , is a Pledge given us of God , to assure us of its total abolition .

Observe 2ly . That Paul was a man deeply exercised with the sense of remaining Corruption in him , as appears by the last part of the former Chapter , and now he wins to a great deal of freedom to apply Gospel-Priviledges , and this tells you that the freedom of the Actings of Faith is very consistent with the sense of Indwelling Sin .

Observe 3ly . Paul used many Means for Mortification , he watched , he prayed , he kept himself out of the way of Temptation , yet he ascribed not his freedom from Corruption , to the use of these Means , but to the Principal Author of his freedom , viz. The Spirit of Life , who did bless these Means , for that end . Take notice of that Name that 's given to the Influencing Spirit , that liberats Paul from the Law of Sin and Death , it is called The Law of the Spirit of Life ; Because , that as a Law hath a Moral Efficacy , to draw those that live under it into Obedience ; So the gracious Spirit of God , where he has an indwelling , hath an strong Efficacy to bring the Person in whom he dwells , to follow his Conduct . And this leads us into an

4. Observation , anent the mighty Working of the Spirit , and his Grace in the Hearts of Believers ; and this mighty Power of the Spirit , and his Grace , evidences it self in these few things following , amongst many moe As 1st . In the actings of Faith under many Tryals , which must argue a great Power that makes a man believe , notwithstanding of great and manifold Guiltinesses , and of long Continuance , notwithstanding of Corruptions , notwithstanding of violent Assaults from Satan , yea notwithstanding of Desertions , Chastisements and Death ; And therefore , it is said , Eph. 1.19 That there is an exceeding greatness of Power , that works in Believers . 2ly . The Power of Grace kythes , in that it can make a man forgoe those Sins his natural Complexion enclines him to , whereunto he has been much accustomed , and which have brought him great worldy Advantage . 2ly Graces Power appears , in that it makes a man forsake his own Righteousness , and betake himself to Christs which deed will be very much opposed by Pride and Self-love . 4ly . It s Power appears in this , in tha● it can make Christians , with Paul , not to look t● things seen , that is , to depise the allurements of the World , which have a sensible certainty , and are very grateful to our external Senses . 5ly . It evidences it self in making People patient under manifold sore , continuing , and extream Miseries , even such o● whom is legible God's Quarrel with us for our Sins the Exercise of Patience under such , must be an Effect of great Power , See Cor. 1.10 , 11. And that because Patience will be opposed by our natural Pride , Self-love and Unbelief .

Use of Information , To let you see to whom you may ascribe the great Works of the mortified Believer , even to the mighty efficacious Worker the Spirit of Life , that is in Christ Jesus .

Use of Encouragement to the despondent Believer , who ●s feared , when he considers the Greatness and Spirituality of his Work ; he thinks that Work is so far above him , he will not get it accomplished ; But the Answer is , His Encouragement should spring from his looking to the mighty Power of that indwelling Spirit in him ; and albeit he may find hims●lf very weak to manadge his Spiritual Work , if he compare the greatness of his Work , with the strength of that measure of inherent Grace he has for the time , yet he would not be discouraged , for although the present measure of inherent Grace that is in him , be not able to do his work , and overcome the opposition made to it ; yet there is an abundance of strength in the Spirit of Life , that principally resides in the Head , and is derived from him to all his Members , to manadge all the Christians Work , and to overcome all the opposition made to it .

Take notice , 5ly . Of the name the Spirit gets here , he is called the Spirit of Life , or a quickning Spirit , and he is called so for Three Reasons . 1st . Because he raised Christ from the dead . 2ly . Because he raises us from the Death of Sin . And 3ly . Because he is to raise the Christian at the last day to immortal Glory . From this we infer , that those in whom the Spirit dwells , must have Spiritual Life , that is , they must live so as to make his Will their Rule , and his Glory their End , and his Love their chiefest Comfort .

6ly . Take notice , That the Spirit of Life is said to be in Jesus Christ ; and that 1st . Because Christ did merite the Spirit of Life to his People . 2ly . Because the Spirit of Life did evidence principally It's quickning vertue in his raising Christ from the dead ; He did this , that believers might have a pledge by this deed that he could raise them from the death of sin and of the grave . 3. He is said to be in Christ Jesus , because , he is given to him principally and primarly , and in a greater measure then to Believers ; the Father gave not the Spirit by measure to him John 3.34 . And the Spirit is given to believers from Christ , and for his sake : and this directs Believers how to strengthen their Faith , as to the expectation of the Spirits grace and influence to their Hearts . Unbelief will say in their Hearts , they should not expect the Spirits presence seeing they cannot deserve it . The Answers is , that Christ hath deserved it from them , tho they have not deserved it themselves . 2ly . Unbelief will object the difficulty of the Spiritual and Corporal Resurrection , a work so difficult how can the accomplishment thereof be expected ? The answer is , That this Spiri● of life hath performed ane greater work in raising Christ from the dead , then he should perform tho he should raise thee who are the Believer from the death of sin and the grave . 3ly . Unbelief in Believers will object against their undertaking great Spiritual work for God , because they do not find such strength of the Spirits grace in them , as many be proportioned to the greatness and Spirituality of that work . But the Answer is , They should not take their encouragement to the work , from the greatness of the strength of their present inherent grace but from the greatness of the strength of that Spirit of life that primarly and principally resides in Christ and therefore Paul 1 Tim. 2.1 . He bids Timothy be strong in the grace that is in Jesus , and in the Philip : 4. He says he can do all things through Christ that strengthneth him , and in 2 Cor. 12. He says , he rejoyces in his infirmity that the power of Christ may rest upon him ; And therefore an exercised Believer with indwelling sin , if he would have the most comfortable look of Christ , let him look to him as having the fullness of the Spirit of life in him ; for Christ is not only lovely to a Believer , as his Blood has an Expiatory vertue to cleanse away our guilt , but as he has an fullness of the Spirit whereby he is able to quicken the Believer and raise him from the Death of sin to a Spiritual life .

Observe the designation of Corruption , it is called the Law of Sin to hold out its moral evil , 2ly . It is called the Law of Death , to hold out the prejudice it doeth to us . It gets the name of the Law of sin , to hold out the impetuous activity of it , to make us commit Actual sin , notwithstanding all the restraints that God puts upon us , by his prohibitions , by his Threatenings , by his Judgements and Crosses , by his Checking , and Restraining-providences , by his Allureing mercies , by his awakening-Smarting challenges of our conscience . 2ly . This Corruption is very powerful to overcome the restraints of Men made against it ; No humane law , with it's most Vigorous execution , can altogether stop its Impetuousness : Indwelling sin is so impetuous , that it doeth overcome the restraints the the sinner puts on himself , he will break his own Vow 's purposes and promises .

From the Impetuousness and efficacy of this indwelling sin , we may inferr the folly of them that think to get it Mortified by their own strength , without the efficacy of the Spirit of life , convoyed to us in the humble use of appointed means . 2ly . It says , they are fools who look upon their resolutions to live blamelesly , as a sufficient guard against Scandalous sins ; Indwelling sin is so impetuous in its acting , that it will break out notwithstanding of that resolution , if it be not mortified by the Law of the Spirit of life .

Next , the Text holds out the prejudice we lustain by Corruption : here it is called the Law of Death , and that first , because the strength of Corruption and it's Actings marr Spiritual Life . 2ly . Because although the Guilt of Corruption be Pardoned to ● Believer , yet the intrinsick Demerite of Eternal Death sticks to it . 3ly . Because that Natural Death necessarly is Connected with it . For though the Death of a Believer be not the effect of a Curseing Law as the just Punishment of Corruption , yet the Tota● removeal of Corruption from the Believer is to be brought about by Death & the Dissolution of Nature If this were well considered by Believers , it would make us humble under the Sense of Indwelling sin and would make us painful for its Mortification , an● make us exceedingly long for it's Total Abolition ▪

Observe , Paul applyes this Priviledge of freedom from indwelling sin to himself , and th● Application is worthy of Observation , if y● look to its Qualities . As 1st . It 's an Application that is attended with a due Sense of sin the Moral ill and prejudice of it ; an Christian exercised with the exceeding sinfulness of indwelling sin , and the prejudice following on it , is a fit applye of this benefite . 2ly . This Application is an humble Application ; he expects freedom from indwelling sin , not from any paines he can take to Mortif● it , but from the Law and Efficacy of the Spirit of Life in Christ Jesus . 3ly Paul's Application of this benefite is from Knowledge , he know's the Guilt of indwelling sin is removed by his Justification , and he knowes the presence of it , is to be removed alsewell as the Dominion of it to be broken , by the Efficacy of the Spirit of Life in Christ Jesus ; Paul did expect this benefite on rational Grounds , which he understood : Not like many ignorant Christians , that expect benefites fra● God , and yet they have not distinct Grounds to found their Expectation on . 4ly . This Application was warrantable and no ways presumptuous , He did not intend it as a mean securely to make him neglect his duety , but he rather used it as an Encouradgement for to make him walk after the Spirit and not after the Flesh .

Observe That Paul assured himself of his freedom from the Law of Sin and Death , that he might with the greater freedom apply the Priviledge of Non-condemnation , to himself , spoken of in the first part of the first Verse , And if we would be free of the fears of Condemnation , we would be assured of the removal of indwelling sin , because that the fear of Condemnation followes the presence of it , because the Law connects Sin and Death together . 2ly . Because Corruption , where it is , unfits folk for Communion with God , and mean Measures of Communion awaken fears of Condemnation . And 3ly . Some●ime God afflicts the Christian to restrain indwelling in from outbreaking ; and these Afflictions heighten ●hese fears ; For this Reason , people would be assured of sins total removeal , by considering that our Union with Christ speaks the necessity of it , that we must ●e sinless as he is , he hath undertaken it , his Blood ●oth merite it , Eph: 1.7 . Titus . ● . 14 . and his ●esurrection is the Pledge of it .

Verse 3.

For , what the Law could not do , in that it was weak through the Flesh ▪ God sending his own Son in the likeness of sinfull Flesh and for Sin , Condemne● Sin in the Flesh .

THis Verse and the following are brought in t● clear the first part of the first Verse , viz. Tha● there is no Condemnation to the man that is in Chris● They are an illustration of that great truth , that th● Believer in Christ , though in part sinful , is not lyab● to any Condemnation : and these Verses cle● this truth , because they hold out that the meth● that God takes to justifie the sinner , is not inconsistent with his Law and Justice .

The words hold out the way and Method , t● Infinite Wisdom has found out to Justifie a sinn● though not by the Law , yet consistent with the La●

The words contain in them First , the necess● of this Method , it was necessary to God to fall on because the Law could not justifie the man , for he ● in an Estate of Corruption ; the Law could not d● for it was weak through the Flesh . 2ly . The words ● out the Method it self , which may be taken up these three . 1st . The Preparation for it . 2ly . T● Action it self in order to it . 3ly . The Conseq● and Effect of that Action .

The Preparation lyes in these words , God ●ding his own Son in the likeness of sinfull Flesh , for Sin ; In which words ye may Observe Person made use of , for to bring about sinners Justification consistent with Law , described from the relation he has with God the Father , his own Son . 2ly . Observe his Mission he sent his own Son , 3ly . Observe his Incarnation , he sent him in Flesh , that is in Human Nature , he is n●t said to be sent in the likeness of Flesh , as though he had assumed only the appearance of Human Nature , but he is said to be sent in the likeness of sinfull Flesh , because the Nature he assumed was like our sinfull Nature , because he was subject to these Infirmities that our sinfull human Nature is subject to . 4ly . Observe his Condition after his Incarnation , and that stands in two 1st . He was Sinless , he had not sinfull Flesh , but the likeness of sinfull Flesh . 2ly . He was Subject to the Infirmities , of our Nature , on that account he is said to be sent in the likeness of sinful Flesh , 5ly . Ye may take notice of the end of this Mission exprest in these words . And for Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieing these two . 1st . That our sins , all our sins , especially the sinfullness of our Nature , was the moveing and procuring cause of Christ's taking on him our Nature with the sinless Infirmities thereof . Or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may admitt that sense that they have 1 Peter 3.18 . That the Abolition and Destruction of sin , both as to its Guilt , power and presence , is the final cause of the Mission , Incarnation , and Infirm condition of the Son of God .

2ly . Take notice of the Action it self , in which consists the way and method that God uses , to bring about the Sinners Justification consistent with his Law , and that is exprest in these words , He ( or God the Father ) condemned Sin in the Flesh . Some make the Exposition of the Words to be , That God sentenced or appointed sin to be totally extirpate out of our Nature ; But it seems rather to be of Gods punishing sin in Christ's Humane Nature : Condemnation of sin , is here taken for the punishment of sin ; Punishment ordinarly following on Condemnation , and this is the method that God takes to justifie the Sinner , because the punishment was inflicted upon Flesh , that is on Humane Nature , a peice of that Nature possest by the Redeemer , whereof we all partake ; now this is Ascribed to God the Father , that God condemned sin in the Flesh , for though Men were the Instruments of Christ's Sufferings , yet God the Father had the principal sinless hand in bringing these about ; He was delivered to suffering by the determinate Counsel and foreknowledge of God , Acts 2 , 23. Rom. 4.25 . It is said he was delivered , viz. to Death for our offences ; And that Delivery must be ascribed to the Father , because it is made a ground of our Encouragement to believe on him , Rom. 8.32 . The Delivery of the Son to Death is ascribed to the Father . Next this punishment of Sin on Christ must be referred to God the Father , because he offered himself up a Sacrifice to God the Father Eph: 5.2 . Beside the Father is said to make him sin , or a sacrifice for sin , 2 Cor: 5. last . And in the third place the Father is said to punish sin in Humane Nature , because it was convenient for the manifestation of Divine Justice , and preservation of the Honour and Credite of the Law , that the punishment inflicted for the Transgression of the Law , should be inflicted on that same Nature that transgressed the Law , though not on the same individual persons that did transgress ; and it contributes very much to make the satisfaction imputable to sinners , that the Satisfier share of the same Nature with them .

In the third place take notice of the effect and consequent of this Action of God , the Father , viz. His Condemning or Punishing sin in the Human Nature of Christ and it is this , That the Righteousness of the Law is fulfilled in Believers ; It is not said , that it is fulfilled by them , for if that could have been done Christ needed not to have suffered for them ; But the meaning is that the Righteousness of the Law is fulfilled for their behoof .

This Righteousness of the Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is nothing else but the just Punishment due to sin , by Vertue of Gods Law , and the Threatnings thereof , all one with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom: 1. and last . For that is meant of the Righteousness of God , that is , the Punishment due to sin by vertue of Gods justice , for it is all one Punishment that is due by vertue of divine justice or by Vertue of the Threatning Law . Now this Punishment due by Law is said to be fulfilled in us , by Gods Punishing sin in Christ ; For though God did dispense so far with the severe Threatning of the Law , as that he would not inflict that severe Punishment on the Transgressor himself , yet these severe Punishments for kind , that were Threatned by the Law against Transgressors , God , in Punishing Christ , he inflicted these upon him , and therefore , Heb. 2.14 . It is said , that he behooved to become man that he might bear Death , the particular Punishment threatned against the sin of man by the Law , And therefore the Scripture asserts , that Christ bore no other Curse but the Curse of the Law ; for the Law threatning , was the Rule by which Justice did proceed in inflicting punishment on the Mediator , And therefore it is said , Gal. 4 4 He was made under the Law .

Now for the necessity of this Method that God has fallen upon to justifie the Sinner , in a way consistent with Law , The Words express it thus , Because the Law as a Covenant , could not justifie the sinner , it being weak and insufficient to do it , by reason of the corrupt state of Man ; and this is clear , First , because neither the Natural Law delivered to Adam , nor the Moral Law delivered on Mount Sinai , could justifie the sinner , because both these Laws , though the same as to the matter , did require that the Acts of Obedience should First Be Perfect . 2ly . Constant , If the Creature were to obtain Justification thereby ; Now the Acts of Obedience of the sinner , cannot by reason of Corruption be perfect without Defects , because they cannot flow from the love of God in the heart ; Love being imperfect where any Corruption remains .

2ly . Neither can Obedience be constant , where Corruption remains . And if it be said , that the disobedient sinner may be justified by Law , by bearing the punishment threatned by it : It is Answered , frail Nature is not able to bear the extremity of Punishment threatned by the Law , neither is it able of it self , to overcome Death , which is the particular Punishment threatned by it against sin . Likeas corrupt m●n cannot bear the extream Punishment due to sin sinlesly ; for the extremity of Misery irrirates their Corruption , to murmure and repine against God , under their sufferings .

Vse 1st . To diswade Folks from seeking Justification by the Law , for if we do this , we say Christ dyed in vain , Gal. 2. and last . And 2ly . Our doing of this makes Christ to become of no effect to us , Gal. 5 , 3 , 4. It keeps us from submitting to the Righteousness of God , and approving of his device , Rom. 10.3 . It makes the motions of sin , which are by the Law , bring forth Fruits unto Death , and it marrs our bringing forth Fruit unto God , by vertue of our Marriage with Christ , Rom. 7.4 . It makes all our external Obedience , in order to this end , useless for our good ; Paul reckoned all his Obedience while he was in a Legal state , loss and dung , Phil. 3.8 . And it brings us under a spirit of Bondage , Gal. 4. and last . But if it be said , shall the Believer cast at the Law ? It is Answered , he should live under it as a Rule of Life , but not as a Covenant : If it be said , For what then should he obey the Law , if not to be justified by his Obedience ? Answer , he should do it , 1st . To please God , Col. 1.10 . 2ly . To Glorifie their Heavenly Father , John 15.8 . 3ly . Because it is the Way to promote Holiness , Rom. 6.19 . and the Way to the enjoyment of Salvation ; It is the notifieing Evidence , that they have right to Life , Rev. 22.14 . For though Obedience to the Law cannot justifie us from the charge , of being in part Transgressors of the Law ; yet it may justifie us from the Charge of Hypocrisie : Obedience may justifie us , as to the reality of our Faith , and we may obey in order to that end , that by it we may know we have true Faith . 1 John 2.3 . But it is only the Righteousness of Christ that justifies our Person in a Legal Way : Likeas we may obey , that by our Obedience we may attain to further manifestations of the love of God . John 14.21 . Likeways we may obey , to edifie our Neighbours .

2. Use of Reproof to the Unconverted , that seek to be justified by the Law ; and such are they who do expect that they shall be free of wrath , and merite Heaven , either for their Morality or external Righteousness , as the Scribes and Pha●isees did . Or 2ly . Such as are formal Hypocrites , that lean to their external Acts of Worship , see Isay 58.23 . Or 3ly . Such as are superstitious , leaning to their Arbitrary Devotions . Or 4ly . Such as these who continue in their Prophanity , and yet lean to Acts of Charity . Or 5ly . Such as lean to their Legal Sorrow . Or 6ly . Such as lean to the Exercise of their Gifts , for promoting of the Gospel . Matth. 7.22 . Or 7ly . Such as lean to their Zeal to promote a Good Work , contrary to Nehemiah's Practice , Nehem. 13.22 . 2ly . This reproves the Godly , who degenerate into a Legal Frame ; and this they do , when they Found their Expectation of Heaven , their Immunity from wrath , the acceptation of their Persons , Prayers and Services , upon any Performance of their own , when they think , because of their Charity , their Repentance , their Devotion , and exact walking , God is obliged to them , to free them from Hell , and give them Heaven : It is true , Gods free Promise to Believers in Christ , makes these things the Rewards of Grace , to the Obedience of his own ; but that is not done for the Intrinsick Worth of the Acts of our Obedience , Rom. 8.18 . because the Reward is counted of Grace and not of Debt , Rom : 4. and their greater alse well as their lesser Rewards are given , on the account of their Adoption , and not as an Hyre for their Work , Col. 3.24 .

Now we come to speak to the Method it self . And 1. To the Preparation for this Method , God sending his own Son in the likeness of sinful Flesh , and for sin : Where Observe , that the Person made use of for the Justification of the sinner , is Gods own Son , or his only begotten Son , John 1.18 . It was convenient it should be so , First , That we might be more certain of the Revelation of the Gospel made by him , John 1.18 . 2ly . The World was made by him , John 1.2 . Heb. 1.2 . And therefore it is fit the world should be restored by him to its primitive Beauty , which it lost by the Son of man . 3ly . The Elect behooved to be sanctified , and the sanctifieing Spirit is the Spirit of his Son 4ly . God intended to Adopt his Elect , and Adoption must be founded on our Union with the only Begotten Son of God , Gal. 4.5 . 5ly . This contributes to the Expiatory Vertue of his Sacrifice , and the prevalency of his Intercession . 6ly . It makes him capable to exerce his mediatory Kingly Power over all the Creation , for their good and safety , Eph. 1. and last . Psal 2. He hath by Inheritance obtained a more excellent Name than the Angels , and it is of the Son it is said , His Throne is for ever and ever . Likeas it is by his Soneship he is capable , for the comfort of Believers , to be the Judge of the quick and the dead , John 5.22 .

Observe 2ly . Christs Mission , He was sent of the Father , 2nd this Mission imports . 1st . The Fathers great Love to the believing World , John 3.16 . 1 John 4.9 . 2ly . It imports , that Christ his acting the Work of our Redemption , was the Effect of a former Decree , and was no casual or fortuitous Thing , but was the accomplishment of a Divine Purpose Acts 4 28. and therefore that Providence is not to be stumbled at . 3ly . It imports that Christ had Gods Warrand for what he did , Jo. 6.27 . and he confirmed his Commission by Miracles , Jo. 5.36 And therefore they that reject Christ contemn the Fathers Authority . 4ly . It secures us of Christs Fidelity , that he will pursue the Accomplishment of the Fathers Designs ; for the infinitly Wise God , would chuse none but those that would be trustie to him ▪ John 6.38 . and 8.29 . And from this we may gather his success , Isa , 44.1 , & 4 :

Observe 3ly . The Incarnation of the Son of God , He was sent in Flesh , he was not sent in the likeness of Flesh , but in the likeness of sinful Flesh , he was made real Flesh , John 1.14 . He was made of a Woman , Gal. 4. He was manifest in the Flesh , 1 Tim. 3.16 . He was the man Christ Jesus , 1 Tim. 2.5 . and this was done , 1st . That he might communicate the Gospel Revelation to us , in a way condescending to our Infirmitly , Heb. 1.1 . 2ly . That we might have one in our Nature to cast a Pattern to us for Obedience to God , Phil. 2.7.8 , 3ly , That he might be capable to bear the particular Punishment threatned by the Law , viz. Death , Heb. 2.14 . And That his suffering being the suffering of Humane Nature , might be imputable to us , See the Text , God punisht sin in his Flesh , or in his Humane Nature , that the Righteousness of the Law might be fulfilled in Believers . 4ly . That he might be a Sympathiseing Intercessor , Heb. 2. & last , and 4.15 . and that by vertue of the Experience of these Temptations we are subject to . And 5ly . That the Father might make him a Pledge to us of our Victories , and Blessings , he would make him in our own Nature , to overcome Death and all our Spiritual Enemies , that his Victory might be a Pledge to us , that God can make frail man overcome death , and all their Spiritual Enemies , though they have a frail Nature . And 6ly . That we might have an easie Passage to God the Father , because we go to him through his own Son , dwelling in our Nature , Joh. 14 6. Heb. 10.20 . We go through the vail of his Flesh , to the Father , That is the Passage .

Observe 4ly . Christ was not made sinful Flesh , but was made like unto sinful Flesh ; This holds out Christ's sinlesness : this behoved to be , that he might be a perfect Patern for our Obedience , that he might be a spotless and acceptable Sacrifice , that he might be the Truth of these his Types , viz. the Legal Sacrifices that were to be offered without blemish , that his Sufferings might be for the behoof of others , seing he knew no sin himself , 2 Cor. 5. and last , That he might be a prevalent Intercessor , Heb. 7.26 . He was free of Original Sin , being conceived by the Holy Ghost , in the Womb of the Virgin , and so not springing from the first Adam , by way of ordinary Generation : And it was not consistent with Justice that he should want Original Righteousness , by vertue of Adam's breach of the Covenant of Works , seeing he was not a Person engaged in that Covenant , either Virtually or Formally , for , as I said , he came not of Adam by ordinary Generation .

Observe 5ly , He was made in the likeness of sinful Flesh , which imports these two , 1st . A subjection to the common Infirmities of Mankind , such as Hunger , Weariedness , and Mortality ; And this should sweeten these Miseries to Believers , because we may expect his sympathy with us under them , for he had personal Experience of them . Likeas this may sweeten our Lot under them , that God gives us an Instance in his Person , that these Infirmities are consistent with special Love , and after-happiness , as we see in Christ's case .

2ly . The Phrase being made in the likeness of sinful Flesh , imports not only Christ's Subjection to the common Infirmities of our Nature , that all men are subject to ; but it imports his lyableness to extream Sufferings for our sins , As our Soverty .

Observe 6ly . From the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports the final cause of Christs Mission , Incarnation and Humiliation ; That the Abolition of Sin is the End why God sent his Son into the World to dye , which holds out the odiousness and hurtfulness of Sin , seing all this ado was made for the removal of it . And therefore we should be watchful against the committing of it , grieved when either we or others do commit it , and restless and painful for the mortification of it .

Now follows God's Action , by which he brought about the Justification of the Sinner , consistent with Law , exprest in these Words , He , viz. God the Father , condemned , that is , punished , upon a Judicial Sentence past against Christ as Soverty , He condemned Sin in the Flesh .

The Text holds out Three things , anent Christ's Sufferings , 1st . Their Quality , they were Punishments ; for they were not Miseries sent on him by God , to express his Soveraignty , but the Effects of Divine Justice . 2ly . The Words hold out who is the Principal Author and Inflicter of them , and that was God the Father . 3ly . They hold out the Subject of his Sufferings , and that was his Flesh or Humane Nature ; The Text says , He condemned Sin in the Flesh , That is , in the Flesh of his own Son ; Flesh , being here put for frail Nature .

For the First of these , That Christ's Suffering is a Punishment for sin , Appears , 1st . Because he was the Truth of the Levitical Sacrifices , The sacrificed Beast , was substitute in the room of the guilty Sinner , for the Sinner confest his Sin over the head of the Sacrifice . 2ly . Christ is said to bear the Curse of the Law , Gal. 3.13 . 3ly . He is said to dye in our stead , Rom. 5.8 . 4ly . He is said to be a Propitiation through his Blood , Rom. 3 25. 5ly . He is said to give his Life a Ransom for many , 1 Tim. 2.6 . 6ly . He is said to bear our sins in his own Body on the Tree , 1 Peter 2.24 . God is said to make him sin for us , 2 Cor. 5. and last . To lay our iniquity on him , Isa● 53.6 .

This tells us , 1st . That it was not only to give us a Patern for Patience that he suffered , or to give an Confirmation to the Truth of his Doctrine , but the main End was to satisfie for our sins ; And though Christ be God-man , yet it is not incongruous to say that he satisfyed his Fathers Justice for the contempt of his Father's Authority , by the violation of that Law , so expresly enacted by the Father , because he did reveal himself to the Rational World by that Constitution . Neither is the freedom of pardoning-Grace inconsistent with this satisfaction of Christ ▪ because though Christ bought our Pardon , we did not buy it our selves , and our Pardon may well be called free , though it be given us for Christ's sake because the Father of Grace provided Christ for us .

2ly . Of Grace he accepted of Christ's suffering in our stead , he might have required personal satisfaction from our selves , And 3ly . Of Grace he gives ● Faith , through which we have interest in the satisfaction ; Neither can it be said that Christ's sufferings are not satisfactory to Justice , because they were not Eternal . For 1st . The Dignity of his Person contributed to the value of his sufferings , and therefor● it is said , God by his own Blood purchased his Flock Acts 20.28 . 2ly . He bore the extremity of suffering sinlesly , and overcame them by his own Spirit in raising himself from the dead ; He ascribes the raising up of the Temple of his Body to himself , Jo● 2.19 . Now the damned in Hell can neither suffe● sinlesly , nor yet relieve themselves from their Sufferings , which makes their Sufferings to be Eternal . 2ly . It tells us , the Godly may well bear wi● Chastisements for sin , seing Christ hath born the Legal Punishment . 3ly , This may encourage us to make use of Christ as a Savior , seing he can give 〈◊〉 such a Salvation as is consistent with the Justice 〈◊〉 God , he having born the punishment due to si● 4ly . This may give us an account of the Righteousness of that Providence ▪ whereby an most innocent Person was exposed to the greatest Extremitie of Misery : The Answer is , tho he was personally Innocent , yet he was Legally Guilty , for he willingly undertook to be our Soverty . And this m● tell us , that the most dark and strange Providences , would appear highly Rational , if God's Designs were knowen in them .

The particulars , wherein Christ's suffering did consist , Are 1st , In that he was subject to the sinless Infirmities of our Nature . 2ly . In his Subjection to the Moral and Ceremonial Law . Gal. 4.4 . 3ly . In his Temptations frae Satan . 4ly . In his Persecutions from the World . 5ly . In his Poverty . 6ly . In his Reproach Shame and Contempt he suffered from the World . 7ly . In his severe pains he had on the Cross , in all the parts of his Body , and without the least Alleviation of inward Joy : which many of the Martyrs had . 8ly . It consisted in Natural Death . Like as he had Trouble in his Soul , as appears in his Prayers , by strong Crying and Tears , and by his Bloody sweat in the Garden , and by his Outcry on the Cross , when he said , Why hast thou forsaken me ? And this suffering in his Soul consisted in his fear of being swallowed up of Wrath , see Heb 5.7 , 8. which Fear was sinless , because he having frail Nature and having a quick apprehension of Divine Wrath , and its unsupportableness to that Nature , without supernatural support , and he at this time not reflecting on the promise of supernatural support , he could not but fear the being overcome thereby . If it be said , it was a sin to him , not to reflect on that promised Support . I Answer , It was no sin , because his Mind being Finite , and being fixed in the apprehension of that terrible Object of Divine Wrath , it could be in no Natural Capacity at that same moment of time to reflect on the promises of Support , the which he did quickly after , when the Mind was in its Natural Capacity to do it . 2ly . His Soul-trouble consisted in the want of the sensible Enjoyment of his Fathers Love , whereof he complain● on the Cross . 3ly . His Soul-Trouble consisted in that great Grief which put him in an Agony , and made him Sorrowful even to Death : And this was , for feeling the Wrath , of an Angry God , against sin .

From this , First , We may see the greatness of the moral ill of Sin , that brought on such sharp and sore Sufferings upon Christ . 2ly . We may see the firmness of the Commination of the Law , for i● the Threatning was exactly accomplished on the the Elects Soverty , It will be exactly accomplished on the Sinners themselves that have no interest in the sovertys satisfaction . 3ly . In Christ's severe Sufferings , ye may read the greatness of his Love . 4ly . Since his Sufferings were so extream ; It commends his Carriage , as an imitable pattern under an suffering lot ; see him Exercising Faith , Love to God , and his People , Sympathy with God's People , as he had with the Disciples , when he found them sleeping , Zeal , Patience , Self-denyal and the like . &c.

We may here observe , that the Text refers the inflicting of this Punishment to the Father , he tha● sent his own Son , Condemned , that is , punished si● in the flesh of his own Son : This is clear , because that this punishment was inflicted for manifestatio● of the Father's Justice . Rom. 3 . 2● . Because he was offered to God the Father as an sacrifice , Eph. 5.2 . His suffering was the accomplishment of the Father'● purpose , and brought about by the Fathers provividence , Acts 4.28 . This Cup was holden to his Head by his Father , Jo. 18.11 . He dyed in Obedience to his Fathers command , Jo. 10.18 . This speaks the Fathers regarding the Credite of his own Law , who tho he intended to save his Elect , yet would not do it without keeping up the Honour of his Law , and the Glory of his Justice . 2ly . It holds out the greatness of his Love to the believing World , and gives them an ground of Assurance that there is no promise in the Covenant of Grace , but he will perform it for their good ; He that punished his own Son , to make way for their good , will certainly , for his cause give them all that good which he hath purchased , Rom. 8.32 .