Sermon VIII.

Sermon VIII.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes, and from what fountain it flows, that a nation for a long time free from a foreign yoke, should now be made to submit their necks unto it. Many wonder that our nation, unconquered in the days of ignorance and darkness, should now be conquered in the days of the gospel; and there want not many ungodly spirits, that will rather impute the fault unto the reformation of religion, than take it to themselves. There are many secret heart jealousies among us, that Christ is a hard master, and cannot be served. But would you know the true original of our apparent and threatened bondage? Come and see; come and consider something expressed in these words. All your thoughts are busied about civil liberty; but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all men's affections[pg 154]and conversations; and when the glorious liberty of the sons of God is offered unto us in the gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed. Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this law of the Spirit of life in Christ is published, and proclaimed openly unto congregations, unto judicatories, and unto persons, yet few do regard it. The generality are in bondage to a contrary law of sin, and this they serve in the lusts thereof. Yea,—which most of all aggravates and heightens the offence,—even after we have all of us professed a subjection to the law of God, and to Jesus Christ, the King and Lawgiver, we are in an extraordinary way engaged to the Lord, by many oaths and covenants, to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his word and will, as the fundamental laws of this his kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yield willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience. Now what became of all this work, you may know. The generality of all ranks have rebelled against that Lord and Prince, and withdrawn from his allegiance, and revolted unto the same lusts and ways—these same courses against which we had, both by our profession of Christianity and solemn oaths, engaged ourselves. And so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruin. Because we would not serve our own God and Lord in our own land, therefore are so many led away captive169to serve strangers in another land, therefore we are like to be captives in our own land. Because we refused homage to our God, and obeyed strange lords within, therefore are we given up to the lust of strangers without.I would have you thinking, and that seriously, that there are worse masters you serve than those you most hate, and that there is a worse bondage, whereof you are insensible, than that you fear most. You fear strangers, but your greatest evil is within you. You might retire within, and behold worse masters, and more pernicious and mortal enemies to your well-being. This is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgment. If you could but rightly look upon other men, you might see, that they who are servants of divers lusts, are not their own men, so to speak; they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he! Whither doth not his lust drive him? Let him bind himself with resolutions, with vows, yet he cannot be holden by them. Shame before men, loss of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity. A man given to covetousness, how doth he serve that idol! How doth he forget himself to be a man!—or to have a reasonable soul within him, he is so devoted to it! And thus it is with every man by nature. There may be many petty little gods that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, unto which he hath sworn obedience and devotion. The man most civilized, most abstracted from the grosser outward pollutions,—yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There are some of the fundamental laws of Satan's[pg 155]kingdom, that rule in every natural man,—either the lust of the eyes, or the lust of the flesh, or the pride of life. Every man sacrificeth to one of these his credit and honour, or his pleasure, or his profit. Self, whatever way refined and subtilized in some, yet at best it is but an enemy to God; and without that sphere of self cannot a man act upon natural principles, till a higher Spirit come in, which is here spoken of.Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. ii. 2. Many account it only liberty and freedom, therefore they look upon the laws of the Spirit of life as cords and bonds, and consult to cast them off, and cut them asunder. But consider what a wretched life you have with your imperious lusts. The truth is, sin is for the most part its own punishment. I am sure you have more labour and toil in fulfilling the lusts of sin, than you might have in serving God. Men's lusts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest. What is the cause of all the disquiet, disorder, confusion, trouble, and wars in the world? From whence do contentions arise?“Come they not hence,”saith James, iv. 1,“even of your lusts that war in your members?”It is these that trouble the world, and these are the troublers of Israel's peace. These take away inward peace, domestic peace, and national peace. These lusts, covetousness, ambition, pride, passion, self-love, and such like, do set nation against nation, men and men, people and people, by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noisome and hurtful cares should he then be freed from! What a sweet calmness should possess that spirit! Will you be persuaded of it, beloved in the Lord, that it were easier to serve the Lord than to serve your lusts,—that they cost you more labour, disquiet, perplexity, and sorrow, than the Lord's service will; that so you may weary of such masters, and groan to be from under such a law of sin.But if that will not suffice to persuade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death. If you will not be persuaded to quit the service of sin, then tell me, what think you of your wages?“The wages of sin is death,”—that you may certainly expect; and can you look and long for such wages? God hath joined these together by a perpetual ordinance. They came into the world together,—“sin entered, and death by sin;”and they have gone hand in hand together since. And think you to dissolve what God hath joined? Before you go farther, and obey sin more, think, I pray you, what it can give you,—what doth it give you for the present, but much pain, and toil, and vexation, instead of promised pleasure and satisfaction? Sin doth with all men, as the devil doth with some of his sworn vassals and servants. They have a poor wretched life with him. They are wearied and troubled, to satisfy all his unreasonable and imperious commands. He loads them with base service, and they are still kept in expectation of some great reward; but for the present, they have nothing but misery and trouble. And at length he becomes the executioner, and perpetual tormentor of them whom he made to serve him. Such a master is sin, and such wages you may expect. Consider then, what your expectation is, before you go on, or engage further,—death. We are under a law of bodily death, therefore we are mortal. Our house is like a ruinous lodge, that drops through, and one day or other it must fall. Sin hath brought in the seeds of corruption into men's nature, which dissolve it, else it had been immortal. But there is a worse death after this, a living death, in respect of which simple death would be chosen rather. Men will rather live very miserably than die. Nature hath an aversion to it,—“skin for skin, and all for life will a man give.”Death imports a destruction of being, which every thing naturally seeks to preserve. But O what a dreadful life is it, worse than death, when men will choose death rather than life! O how terrible will it be to hear that word,“Hills and mountains, fall on us, and cover us!”Men newly risen, their bodies and souls meet again after a long separation, and this to be their mutual entertainment one to another,—the body to wish it were still in the dust, and the soul to desire it might never be in the body! Surely if we had so much grace as to believe[pg 156]this, and tremble at it, before we be forced to act it, there were some hope. If we could persuade ourselves once of this, that the ways of sin, all of them, how pleasant, how profitable soever, whatsoever gain they bring in, whatsoever satisfaction they give, that they are nothing else but“the ways of death,”and go down to the chambers of hell; that they will delude and deceive us, and so in end destroy us;—if we might once believe this with our heart, there were some hope that we would break off from them, and choose the untrodden paths of godliness, which are pleasantness and peace. However, this is the condition of all men, once to be under sin, and under a sentence of death for sin. It is the unbelief of this, and a conceit of freedom, that securely and certainly destroys the world, by keeping souls from Jesus Christ, the Prince of Life.But there is a delivery, and that is the thing expressed in the words. There is freedom from both attainable. And I think, the very hearing of such a thing, that there is a redemption from sin and misery possible, yea, and that some are actually delivered from it; this might stir up in our hearts some holy ambition, and earnest desire after such a state. How might it awaken our hearts after it! But this is the wofulness of a natural condition, that a soul under the power of sin can neither help itself nor rightly desire help from another, because the will is captive too. This makes it a very desperate and remediless business to any human expectation, because such a soul is well-pleased with its own fetters, and loves its own prison, and so can neither long for freedom, nor welcome the Son who is come to make free. But yet, there is a freedom and delivery; and if ye ask who are partakers of it, the text declares it to you,—even those who are in Jesus Christ, and walk according to the Spirit of Christ. All those, and those only, who, finding themselves“dead in trespasses and sins,”under the power and dominion of sin, and likewise under the sentence of death and condemnation, begin to lift up their heads upon the hope of a Saviour, and to look unto their Redeemer as poor prisoners, whose eyes and looks are strong entreaties, and instead of many requests;—such as give an entire renounce unto their former ways and prevailing lusts, and give up themselves, in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own. There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led about with divers lusts, as well as others, who walked after the course of this world, and fulfilled the desires of the flesh, and were children of wrath, as well as others; but now they are quickened in Christ Jesus, and have abandoned their former way. They have another rule, another way, other principles. Their study is now to please God, and grow in holiness. The ways they delighted in, in former times, are now loathsome. They think that a filthy puddle, which they drank greedily of; and now it is all, or their chiefest grief and burden, that so much of that old man must be carried about with them,—and so this expresseth many groans from them with Paul,“Woe is me, miserable man! who shall deliver me?”Such souls are, in a manner, so to speak, half redeemed, who being made sensible of their bondage, groan and pant for a Redeemer. The day of their complete redemption is at hand. All of you are witnesses of this, that there are some thus freed, but they are signs and wonders indeed to the world. Their kinsmen, their acquaintance, their friends and neighbours, wonder what is become of them. They think it strange they walk not, and run not into that same excess of riot with them. But whosoever thou art, that art escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction. Think it strange, that thou didst run so long with them, and that all will not run in these pleasant ways with thee. Think it strange that thou runnest so slowly, when so great a prize is to be obtained,—an immortal and never-fading crown. If mortifying and crucifying the lusts of the flesh, if dying to the world, and to thyself, seem very hard and unpleasant to thee, if it be as the plucking out of thine eye, and cutting off thine hand; know then, that corruption is much alive yet, and hath much power in thee. But remember, that if thou canst have but so much grace and resolution, as to kill and crucify these lusts, without foolish and hurtful pity,—if thou canst attain that victory over thyself, thou shalt never be a loser. Thou canst not repent it afterward. To die to ourselves and the world, to kill sin within—O that makes way to a life hid from the world, one hour whereof is better than many ages in sinful pleasure! Quicken thyself often with this thought, that there is a true life after such a[pg 157]death, and that thou canst not pass into it, but by the valley of the death of thy lusts. Remember, that thou dost but kill thine enemies, which embrace that they may strangle thee; and then stir up yourself with this consideration,—the life of sin will be thy death. Better enter heaven without these lusts, than go to hell with them.Sermon IX.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That which makes the delivery of men from the tyranny of sin and death most difficult, and utterly impossible unto nature, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conquered, and sin hath its imperial throne seated there. Other conquerors invade men against their will, and so they rule against their will. They retain men in subjection by fear and not by love. And so whenever any occasion offers, they are glad to cast off the yoke of unwilling obedience. But sin hath first conquered men's judgment, by blinding it,—putting out the eye of the understanding, and then invaded the affections of men, drawn them over to its side; and by these, it keeps all in a most willing obedience. Now, what hopes are there then of delivery, when the prisoner accounts his bondage liberty, and his prison a palace? What expectation of freedom, when all that is within us conspires to the upholding that tyrannous dominion of sin, against all that would cast off its usurpation, as if they were mortal enemies?Yet there is a delivery possible, but such as would not have entered into the heart of man to imagine; and it is here expressed,—“the law of the Spirit of life,”&c. This declares how, and by what means, we may be made free. Not indeed by any power within us, not by any created power without us. Sin is stronger than all these, because its imperial seat is within, far without the reach of all created power. There may be some means used by men, to beat it out of the outworks of the outward man, to chase it out of the external members; some means to restrain it from such gross out-breakings; but there is none can lay siege to the soul within, or storm the understanding and will, where it hath its principal residence. It is inaccessible, and impregnable by any human power. No entreaties or persuasions, no terrors or threatenings, can prevail; it can neither be stormed by violence, nor undermined by skill, because it is within the spirit of the mind; until at length some other spirit stronger than our spirit come; till the Spirit of life which is in Christ, come and bind the strong man, and so make the poor soul free. You heard that we were under a law of death, and under the power of sin. Now there is another law, answering this law, and a power to overcome this power. You may indeed ask, by what law or authority can a sinner that is bound over, by God's justice, unto death and condemnation, be released? Is there any law above God's law, and the sentence of his justice? The apostle answers, that there is a law above it, a law after it,—“the law of the Spirit of life.”Jesus Christ opposes law unto law, the law of life unto the law of death; the gospel unto the law, the second covenant unto the first. Thus it is then, Jesus Christ, the eternal Son of God, full of grace and truth, did come in man's stead, when the law and sentence of death was passed upon all mankind, and there was no expectation, from the terms of the first covenant, that there should be any dispensation or mitigation of the rigour of it. He obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him. And so he took part of our flesh, for this end, that he might be made a curse for us, and so redeem us from the curse. Thus, having satisfied justice, and fulfilled the sentence of death, by suffering death,—“Him hath God exalted to be a Prince and a Saviour,”and the head of all things. In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another law in Zion; another sentence, even of life and absolution, unto all, and upon all them that shall believe in his name. Thus you[pg 158]see the law of death abrogated by a new law of life, because our Lord and Saviour was made under the law of death, and suffered under it, and satisfied it, that all his seed might be freed from it, and might come under a life-giving law. So that it appears to be true, that was said at first,“there is no condemnation to them that are in Christ,”—there is no law, no justice against them.But then another difficulty as great as the former is in the way. Though such a law and sentence of life and absolution be pronounced in the gospel, in Christ's name, yet we are dead in sins and trespasses. We neither know nor feel our misery, nor can we come to a Redeemer. As there was a law of death above our head, so there is a law of sin within our hearts, which rules and commands us; and there is neither will nor ability to escape from under it. It is true, life and freedom is preached in Christ, to all that come to him for life. To all that renounce sin's dominion is remission of sin preached. But here is the greatest difficulty,—how can a dead soul stir, rise, and walk,—how can a slave to sin, and a willing captive, renounce it, when he hath neither to will nor to do? Indeed, if all had been purchased for us, if eternal life and forgiveness of sins had been brought near us, and all the business done to our consent, and that only wanting; if these had been the terms, I have purchased life, now rise and embrace it of yourselves, truly it had been an unsuccessful business. Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon our acceptation. Therefore, it is well provided for this also, that there should be a power to overcome this power, a spirit of life in Christ to quicken dead sinners, and raise them up, and draw them to him. And so, the second Adam hath this prerogative beyond the first, that he is not only a living soul in himself, but a quickening Spirit to all that are given him of the Father, 1 Cor. xv. 45. So then, as Christ Jesus hath law and right on his side, to free us from death, so he hath virtue and power in him to accomplish our delivery from sin. As he hath fair law to loose the chains of condemnation, and to repeal the sentence passed against us, without prejudice to God's justice, he having fully satisfied the same in our name, so he hath sufficient power given him to loose the fetters of sin from off us. When he hath paid the price, and satisfied the Father, so that justice can crave nothing, yet he hath one adversary to deal with. Satan hath sinners bound with the cords of their own lusts, in a prison of darkness and unbelief. Jesus Christ therefore comes out to conquer this enemy, and to redeem his elect ones from that unjust usurpation of sin,—to bring them out of the prison by the strong hand. And therefore, he is one mighty and able to save to the uttermost; he hath might to do it, as well as right to it.Consider, then, my beloved, these two things, which are the breasts of our consolation, and the foundation of our hope. We are once lost and utterly undone, both in regard of God's justice, and our own utter inability to help ourselves, which is strengthened by our unwillingness, and thus made a more desperate business. Now, God hath provided a suitable remedy; he hath“laid help on one that is mighty,”indeed, who hath almighty power; and by his power he first conflicted with the punishment of our sins, and with his Father's wrath, and hath overcome, discharged, and satisfied that, and so hath purchased a right unto us, to give salvation to whom he will. He conquered, and by his power obtained this supreme authority of life and death.Now, having this authority established in his person, the next work is to apply this purchase,—actually to confer this life. And therefore he hath almighty power to raise up dead sinners; to create us again to good works; to redeem us from the tyranny of sin and Satan, whose slaves we are. He hath a Spirit of life, which he communicates to his seed; he breathes it into those souls that he died for, and dispossesseth that powerful corruption that dwells in us. Hence it comes to pass, that they walk after the Spirit, though they be in the flesh; because the powerful Spirit of Christ hath entered, and taken possession of their spirits, Isa. lix. 20, 21.Let us not be discouraged in our apprehensions of Christ. When we look on our ruinous and desperate estate, let us not conclude, it is past hope, and past his help too. We do proclaim, in the name of Jesus Christ, that there is no sinner, howsoever justly under a sentence of death and damnation, but they may in him find a relaxation from that sentence, and that without the impairing of God's justice. And[pg 159]this is a marvellous ground of comfort, that may establish our souls, (1 John i. 9.) even this, that law and justice is upon Christ's side, and nothing to accuse or plead against a sinner that employs him for his advocate. But know this also, that you are not delivered from death that you may live under sin; nay, you are redeemed from death, that you may be freed from the law of sin. But that must be done by his almighty Spirit, and cannot be otherwise done.I know not whether of these is matter of greatest comfort,—that there is in Christ a redemption from the wrath of God and from hell; and that there is a redemption too, from sin, and corruption which dwells within us. But sure I am, both of them will be most sweet and comfortable to a believer; and without both, Christ were not a complete Redeemer, nor we completely redeemed. Neither would a believing soul, in which there is any measure of this new law and divine life, be satisfied without both these. Many are miserably deluded in their apprehensions of the gospel. They take it up thus, as if it were nothing but a proclamation of freedom from misery, from death and damnation; and so the most part catch at nothing else in it, and from thence take liberty to walk after their former lusts and courses. This is the woful practical use that the generality of hearers make of the free intimation of pardon, and forgiveness of sin, and delivery from wrath. They admit some general notion of that, and stop there, and examine not what further is in the gospel; and so you will see the slaves of sin professing a kind of hope of freedom from death,—the servants and vassals of corruption, who walk after the course of this world, and fulfil the lusts and desires of their mind and flesh, yet fancying a freedom and immunity from condemnation,—men living in sin, yet thinking of escaping wrath,—which dreams could not be entertained in men, if they did drink in all the truth, and open both their ears to the gospel; if our spirits were not narrow and limited, and so excluded the one half of the gospel, that is, our redemption from sin. There is too much of this, even among the children of God,—a strange narrowness of spirit, which admits not whole and entire truth. It falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear. And if at any time we consider, and busy our thoughts about freedom from the law of sin, and victory over corruption, such is the scantiness of room and capacity in our spirits, that we lose the remembrance of delivery from death and condemnation in Christ Jesus. Thus we are tossed between two extremes,—the quicksands of presumption and wantonness, and the rocks of unbelief and despair or discouragement, both of which do kill the Christian's life, and make all to fade and wither. But this were the way, and only way, to preserve the soul in good ease,—even to keep these two continually in our sight, that we are redeemed from death and misery in Christ, and that not to serve ourselves, or to continue in our sins, but that we may be redeemed from that sin that dwells in us, and that both these are purchased by Jesus Christ, and done by his power,—the one in his own person, the other by his Spirit within us. I would have you correcting your misapprehensions of the gospel. Do not so much look on victory and freedom from sin as a duty and task, though we be infinitely bound to it; but rather as a privilege and dignity conferred upon us by Christ. Look not upon it, I say, only as your duty, as many do; and by this means are discouraged from the sight of their own infirmity and weakness, as being too weak for such a strong party; but look upon it as the one half, and the greater half, of the benefit conferred by Christ's death,—as the greater half of the redemption which the Redeemer, by his office, is bound to accomplish. He will redeem Israel from all his iniquities;“with him is plenteous redemption,”Psal. cxxx. 7, 8. This is the plenty, this is the sufficiency of it,—that he redeems not only from misery, but from iniquity, and that all iniquities. I would not desire a believer's soul to be in a better posture here away,170than this,—to be looking upon sin indwelling as his bondage, and redemption from it as freedom; to account himself in so far free, as the free Spirit of Christ enters and writes that free law of love and obedience in his heart, and blots out these base characters of the law of sin. It were a good temper to be groaning for the redemption of the[pg 160]soul, and why doth a believer groan for the redemption of the body, but because he shall then be freed wholly from the law of sin, and from the presence of sin? I know not a greater argument to a gracious heart, to subdue his corruption, and strive for freedom from the law of sin, than the freedom obtained from the law of death. Nor is there any clearer argument and evidence of a soul delivered from death than to strive for the freedom of the spirit from the law of sin. These jointly help one another. Freedom from death will raise up a Christian's heart to aspire to a freedom and liberty from sin, and again, freedom from sin will witness and evidence that such an one is delivered from death. When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well, and indeed thus it will be in some measure with every soul that is quickened by this new law of the Spirit of life, for it is the entry of this that expels its contrary, the law of sin. And indeed the law must enter, the command and the promise must enter into the soul, and the affections of the soul be enlivened thereby, or rather the soul changed into the similitude of that mould or else the having of it in a book, or in one's memory and understanding, will never make him the richer or freer. A Christian looks to the pattern of the law, and the word of the gospel without, but he must be changed into the image of it, by beholding it, and so he becomes a living law to himself. The Spirit writes these precepts and practices of Christ's, in which he commands imitation, upon the fleshly tables of the heart. And now the law is not a rod above his head, as above a slave, but it is turned into a law of love within his heart and hath something like a natural instinct in it. All that men can do, either to themselves or others, will not purchase the least measure of freedom from predominant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come. It is our part to hoise up sails, and wait for the wind, to use means, and wait on him in his way and order. But all will be in vain, till this stronger one come and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.Sermon X.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 sinful flesh, and for sin condemned sin in the flesh.”The greatest design that ever God had in the world, is certainly the sending of his own Son into the world. And it must needs be some great business, that drew so excellent and glorious a person out of heaven. The plot and contrivance of the world was a profound piece of wisdom and goodness, the making of men after God's image was done by a high and glorious counsel.“Let us make man after our image.”There was something special in this expression, importing some peculiar excellency in the work itself, or some special depth of design about it. But what think you of this consultation,—let one of us be made man, after man's image and likeness. That must be a strange piece of wisdom and grace.“Great is the mystery of godliness, God manifested in the flesh.”No wonder though Paul cried out, as one swallowed up with this mystery, for indeed it must be some odd matter beyond all that is in the creation, wherein there are many mysteries, able to swallow up any understanding, but that in which they were first formed. This must be the chief of the works of God, the rarest piece of them all—God to become man, the Creator of all to come in the likeness of a creature,—he by whom all things were created, and do yet consist to come in the likeness of the most wretched of all. Strange, that we do not dwell more, in our thoughts and affections, on this subject. Either we do not believe it or if we did, we could not but be ravished with admiration at it. John, the beloved disciple who was often nearest unto Christ, dwelt most upon[pg 161]this, and made it the subject of his preaching,“that which was from the beginning, which we have heard, and seen, and handled, &c.”1 John i. 1. He speaks of that mystery, as if he were embracing Jesus Christ in his arms, and holding him out to others, saying“Come and see.”This divine mystery is the subject of these words read, but the mystery is somewhat unfolded and opened up to you in them, yet so as it will not diminish, but increase the wonder of a believing soul. It is ignorance that magnifies other mysteries, which vilifies thorough knowledge; but it is the true knowledge of this mystery that makes it the more wonderful, whereas ignorance only makes it common and despicable.There are three things then, of special consideration in the words, which may declare and open unto you something of this mystery.First, What was the ground and reason, or occasion of the Son's sending into the world; next, What the Son, being sent, did in the world; and the third, For what end and use it was,—what fruit we have by it.The ground and reason of God sending his Son, is because there was an impossibility in the law to save man, which impossibility was not the law's fault, but man's defect, by reason of the weakness and impotency of our flesh to fulfil the law. Now, God having chosen some to life, and man having put this obstruction and impediment in his own way, which made it impossible for the law to give him life, though it was first given out as the way of life; therefore, that God should not fail in this glorious design of saving his chosen, he chose to send his own Son, in the likeness of flesh, as the only remedy of the law's impossibility. That which Christ, being sent into the likeness of flesh did, is the condemning of sin in the flesh, by a sacrifice offered for sin,—even the sacrifice of his own body upon the cross. He came in the likeness not of the flesh simply, for he was really a man; but in the likeness of sinful flesh,—though without sin, yet like a sinner,—as to the outward appearance, a sinner, because subject to all those infirmities and miseries which sin did first open a door for. Sin was the inlet of afflictions, of bodily infirmities and necessities, of death itself; and when the floods of these did overflow Christ's human nature, it was a great presumption to the world, who look and judge according to the outward appearance, that sin was the sluice opened to let in such an inundation of calamity. Now, he being thus in the likeness of a sinner, though not a sinner,—he, for sin, that is, because of sin, that had entered upon man, and made life impossible to him by the law; by occasion of that great enemy of God which had conquered mankind, he condemned sin in his flesh, he overthrew it in its plea and power against us. He condemned that which condemned us, overcame it in judgment, and made us free. By sustaining the curse of it in his flesh, he cut off all its plea against us. This is the great work and business, which was worthy of so noble a messenger, his own Son, sent to conquer his greatest enemy that he hates most. And then, in the third place, you see what benefit or fruit redounds to us by it; what was the end and purpose of it,—verse 4,“that the righteousness of the law might be fulfilled in us;”that seeing it was impossible for us to fulfil the righteousness of the law, and that so it became impossible to the law to fulfil our reward of life, it might be fulfilled by him in our name; and so the righteousness of the law being fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the law to us,—he having removed the impediment of our weakness, it might be not only possible, but certain to us.You would consider then the reason of Christ's coming. God made at first a covenant with man, promising him life upon perfect obedience to his law; and threatening death and damnation upon the transgression thereof. You see then, what was the way of life to Adam in the state of innocency. He was made able to satisfy the law with obedience, and the law was abundantly able to satisfy him, by giving life unto him. God's image upon man's soul instructed him sufficiently for the one and the Lord's promise made to him was as sufficient to accomplish the other; so that there was no impossibility then in the law, by reason of the strength which God gave man. But it continued not long so. Sin entering upon man, utterly disabled him; and because the strength of that covenant consisted in that mutual and joint concurrence of God's promise and man's obedience—this being broken, (the one party falling off,) that life and salvation becomes impossible to the[pg 162]promise alone to perform. It is sin that is the weakness and impotency of man. This is the disease which hath consumed his strength, and concluded man under a twofold impossibility, an impossibility to satisfy the curse, and an impossibility to obey the command. There are three things in the covenant of works,—a command of obedience, and a threatening of wrath and condemnation upon disobedience, and a promise of life upon obedience. Sin hath disabled us every way. In relation to the curse and threatening, man cannot satisfy it—no price, no ransom being found sufficient for the soul for the redemption of it is precious, and ceaseth for ever. That curse hath infinite wrath in it, which must needs swallow up finite man. And then in relation to the command, there is such a diminution of all the powers of the soul, such a corruption and defilement, by reason of the first sin, that that wherein man's strength lay, which was God's image, is cut off and spoiled, so that henceforth it is become impossible to yield any acceptable obedience to the commandment. And hence it is, from our impossibility to obey in time to come, that there is a holy and faultless impossibility upon the promise, to give life unto mankind. So you see that the law cannot do it, because of our weakness. If either man, while he was made upright, had continued in obedience, or man now fallen from uprightness, could satisfy for the fault done, and walk without any blemish in time coming, then it were feasible for the law to give life to us. But the one was not done, and the other now cannot be done, and so the impossibility of life by works, is refounded upon ourselves, who would not when we could, and now neither will nor can obey. Thus we may see clearly, that all mankind must needs perish, for any thing that man can do, and according to that first transaction of God with man, unless some other way and device be found out, which indeed was far from the eyes of all living,—without the reach of their invention or imagination. I believe if all the creatures, higher or lower, that have any reason, had convened to consult of this business, how to repair that breach made in the creation by man's sin, they might have vexed their brains, and racked their inventions unto all eternity, and yet never have fallen upon any probable way of making up this breach. They might have taken up a lamentation, not as the bemoaners of Babylon's ruin,—“we would have healed thee, and thou wouldst not,”—but rather thus,—we would heal thee, but we could not, and thou wouldst not. This design, which is here mentioned of repairing the breach, by destroying that which made it, sin, lay hid in the depth of God's wisdom, till it pleased himself to vent and publish it unto poor, forlorn, and desperate man, who, out of despair of recovery, had run away to hide himself. A poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose kingdom is over all, and who is present in all the corners of his universal kingdom,—in hell, in heaven, in the utmost corners of the earth. But this silly invention shows how hopeless the case was.Though this be the case and condition of man by nature, yet strange it is, to see every man by nature attempting his own delivery, and fancying a probability, yea, a certainty of that which is so impossible, that is an attaining of life by ourselves, according to the law and first covenant of works. Though our strength be gone, yet, like Samson, men rise up and think to walk and rouse up themselves as in former times, as if their strength were yet in them, and many never perceive that it is gone, till they be laid hold on by Satan according to the law's injunction, and bound in the chains of everlasting darkness. But then, alas! it is too late, for they cannot save themselves, and the season of a Saviour is gone. And this, no doubt, will be the accession of the bitterness and torment that damned souls shall be into,—that they dreamed of attaining life by a law that now is nothing but a ministration of death,—that they lost life by seeking their own righteousness, and made the law more able to condemn them, by their apprehending in themselves an ability to satisfy it, and by resting in a form of obedience to it. There is something natural in it. Adam and all his posterity were once to be saved this way,—so the terms run at first,“do this and live.”No wonder that something of that impression be retained; but that which was a virtue in Adam, while he retained integrity, and fulfilled his duty, is a mighty fault, and presumptuous madness in us, who have fallen from that blessed estate. If man, doing his duty, expected a reward, according to the promise, it was commendable, but for man, now rebellious and stubborn, and come short of[pg 163]the glory of God, to look for a reward from God, against whom he warneth continually, and that for rebellion and enmity, it is damnable. But besides this, I think this principle of self righteousness is much corrupted in man now, by what it was in Adam. I conceive, though Adam looked for life upon obedience, according to the promise, yet he rested not on, and trusted not in, his obedience. I believe, a holy and righteous man would be a humble man too, and would rather glory in God's grace than in his own works. The sense of a free and undeserved promise would not suffer him to reflect so much upon his own obedience, or put such a price upon it. But now, it is conjoined with unmeasurable pride, and arises only from self-love. There is no ground of men's looking to be saved by their own doings, but the inbred pride and self love of the heart, together with the ignorance of a better righteousness. Adam hid himself among the trees, and covered his nakedness with leaves, and truly the shift of the most part is no better. How vain and empty things do men trust unto, and from them conclude an expectation of eternal life! The most part think to be safe in the midst or thick of the trees of the church. If they be in the throng of a visible church, and adorned with church privileges, as baptism, hearing the word, and such like, they do persuade themselves all will be well. Some have civility, and a blameless conversation before men, and with such acts of righteousness, or rather wants of some gross outbreakings, do many cover their nakedness. If there be yet a larger and finer garment of profession of religion, and some outward performances of service to God, and duties to men, O then, men do enforce upon their own hearts the persuasion of heaven, and think their nakedness cannot be seen through it! These are the coverings, these are the grounds of claim and title, that men have to eternal life, and in the meantime they are ignorant of that large glorious robe of righteousness, which Christ, by his obedience and sufferings, did weave for naked sinners.But as the impossibility of the law's saving us, by reason of the weakness of the flesh, was the ground and occasion of Christ's coming into the flesh for to supply that defect, and take away that impossibility, so the sense and sight of this impossibility in us to satisfy and fulfill the law, and of the law to give life, is the very ground and reason of a soul's coming to Jesus Christ for the supplying of this want. As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by man's doing or suffering, that life should be obtained, so will not a soul come to Christ, the Son of God, through the vail of his flesh, until it discern and feel that it is otherwise impossible to satisfy the law or attain life. That was the impulsive cause (if we may say that there was any cause beside his love) why Christ came,—even man's misery, and remediless misery. And this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ,—the sense and impression of his desperate and lost estate without him. As there was first sin, and then a Saviour dying for sin, because nothing else could suffice, so there must be in the soul, first, the apprehension of sin, and that remediless sin, sin incurable by any created power or act, and then a sight of a Saviour coming to destroy sin and the works of the devil, and destroying it by dying for it. There is no employment for this Physician upon every slight apprehension of a wound or sickness, till it be found incurable, and help sought elsewhere be seen to be in vain. Indeed, upon the least apprehension of sin and misery, men ought to come to Christ. We shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed. Upon the least measure of it, you will not be cast out, according to his own word, but as certain it is, that men will not come to this Physician till they find no other can save them. These two things I wish were deeply and seriously thought upon,—that you cannot satisfy God's justice for the least point of guilt, and then, that you cannot do any thing in obedience to please God. There is a strange inconsideration, yea, I may say, ignorance among us. When you are challenged and convinced of sin, (as there is no conscience so benumbed, but in some measure it accuseth every man of many wrongs,) what is the course you fall on to pacify it or please God? Indeed, if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse yourselves in your own consciences, and answer the accusation by it. Either some other good works formerly done occur to you, or some resolution for amendment[pg 164]in time coming. And this you think shall pacify God and satisfy justice. But, alas! you are far from the righteousness of God, and you do err even in the very foundation of religion. These are but sparks of your own kindling, and for all these, you shall lie down in darkness and sorrow. These are but the vain expiations and excuses of natural consciences, which are led to some sense of a deity by the law written in their heart. But consider this once,—you must first satisfy the curse of the law which you are under, before you can be in any capacity to please him by new obedience. Now, if you should undertake to pay for your former breaches of the law, that will eternally ruin you; and therefore, you see the punishment is lengthened throughout eternity to them who have this to undergo alone. Go then, and first suffer the eternal wrath of an infinite God, and then come and offer obedience if thou can. But now, thou art in a double error, both of which are damnable; one is, thou thinkest thou art able, by consideration and resolution, to perform some acceptable obedience to God; another, that performance of obedience, and amending in time coming, will expiate former transgressions. If either of these were true, Christ needed not to have come in the likeness of sinful flesh, because it had been possible for the law to save thee. But now, the truth is, such is the utter disability and impotency of man through sin, that he can neither will, nor do the least good, truly good and pleasant to God. His nature and person being defiled, all he doth is unclean. And then, suppose it were possible that man could do any thing in obedience to his commands, yet it being unquestionable that all have sinned, satisfaction must first be made to God's threatening,“thou shalt die,”before obedience be acceptable, and that is impossible too. This, then, I leave upon your consciences, beseeching you to lay to heart the impossibility you are encompassed with on both hands; justice requiring a ransom, and you have none, and justice requiring new obedience again, and you can give none; old debts urging you, and new duty pressing you, and ye alike disabled for both; that so finding yourselves thus environed with indigency and impossibility within, you may be constrained to flee out of yourselves unto him that is both able and willing. This is not a superficial business, as you make it. It is not a matter of fancy, or memory, or expression, as most make it. Believe me, it is a serious business, a soul-work, such an exercise of spirit as useth to be when the soul is between despair and hope. Impossibility within, driving a soul out of itself, and possibility, yea, certainty of help without, even in Christ, drawing a soul in to him. Thus is the closure made, which is the foundation of our happiness.

Sermon VIII.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes, and from what fountain it flows, that a nation for a long time free from a foreign yoke, should now be made to submit their necks unto it. Many wonder that our nation, unconquered in the days of ignorance and darkness, should now be conquered in the days of the gospel; and there want not many ungodly spirits, that will rather impute the fault unto the reformation of religion, than take it to themselves. There are many secret heart jealousies among us, that Christ is a hard master, and cannot be served. But would you know the true original of our apparent and threatened bondage? Come and see; come and consider something expressed in these words. All your thoughts are busied about civil liberty; but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all men's affections[pg 154]and conversations; and when the glorious liberty of the sons of God is offered unto us in the gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed. Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this law of the Spirit of life in Christ is published, and proclaimed openly unto congregations, unto judicatories, and unto persons, yet few do regard it. The generality are in bondage to a contrary law of sin, and this they serve in the lusts thereof. Yea,—which most of all aggravates and heightens the offence,—even after we have all of us professed a subjection to the law of God, and to Jesus Christ, the King and Lawgiver, we are in an extraordinary way engaged to the Lord, by many oaths and covenants, to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his word and will, as the fundamental laws of this his kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yield willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience. Now what became of all this work, you may know. The generality of all ranks have rebelled against that Lord and Prince, and withdrawn from his allegiance, and revolted unto the same lusts and ways—these same courses against which we had, both by our profession of Christianity and solemn oaths, engaged ourselves. And so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruin. Because we would not serve our own God and Lord in our own land, therefore are so many led away captive169to serve strangers in another land, therefore we are like to be captives in our own land. Because we refused homage to our God, and obeyed strange lords within, therefore are we given up to the lust of strangers without.I would have you thinking, and that seriously, that there are worse masters you serve than those you most hate, and that there is a worse bondage, whereof you are insensible, than that you fear most. You fear strangers, but your greatest evil is within you. You might retire within, and behold worse masters, and more pernicious and mortal enemies to your well-being. This is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgment. If you could but rightly look upon other men, you might see, that they who are servants of divers lusts, are not their own men, so to speak; they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he! Whither doth not his lust drive him? Let him bind himself with resolutions, with vows, yet he cannot be holden by them. Shame before men, loss of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity. A man given to covetousness, how doth he serve that idol! How doth he forget himself to be a man!—or to have a reasonable soul within him, he is so devoted to it! And thus it is with every man by nature. There may be many petty little gods that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, unto which he hath sworn obedience and devotion. The man most civilized, most abstracted from the grosser outward pollutions,—yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There are some of the fundamental laws of Satan's[pg 155]kingdom, that rule in every natural man,—either the lust of the eyes, or the lust of the flesh, or the pride of life. Every man sacrificeth to one of these his credit and honour, or his pleasure, or his profit. Self, whatever way refined and subtilized in some, yet at best it is but an enemy to God; and without that sphere of self cannot a man act upon natural principles, till a higher Spirit come in, which is here spoken of.Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. ii. 2. Many account it only liberty and freedom, therefore they look upon the laws of the Spirit of life as cords and bonds, and consult to cast them off, and cut them asunder. But consider what a wretched life you have with your imperious lusts. The truth is, sin is for the most part its own punishment. I am sure you have more labour and toil in fulfilling the lusts of sin, than you might have in serving God. Men's lusts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest. What is the cause of all the disquiet, disorder, confusion, trouble, and wars in the world? From whence do contentions arise?“Come they not hence,”saith James, iv. 1,“even of your lusts that war in your members?”It is these that trouble the world, and these are the troublers of Israel's peace. These take away inward peace, domestic peace, and national peace. These lusts, covetousness, ambition, pride, passion, self-love, and such like, do set nation against nation, men and men, people and people, by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noisome and hurtful cares should he then be freed from! What a sweet calmness should possess that spirit! Will you be persuaded of it, beloved in the Lord, that it were easier to serve the Lord than to serve your lusts,—that they cost you more labour, disquiet, perplexity, and sorrow, than the Lord's service will; that so you may weary of such masters, and groan to be from under such a law of sin.But if that will not suffice to persuade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death. If you will not be persuaded to quit the service of sin, then tell me, what think you of your wages?“The wages of sin is death,”—that you may certainly expect; and can you look and long for such wages? God hath joined these together by a perpetual ordinance. They came into the world together,—“sin entered, and death by sin;”and they have gone hand in hand together since. And think you to dissolve what God hath joined? Before you go farther, and obey sin more, think, I pray you, what it can give you,—what doth it give you for the present, but much pain, and toil, and vexation, instead of promised pleasure and satisfaction? Sin doth with all men, as the devil doth with some of his sworn vassals and servants. They have a poor wretched life with him. They are wearied and troubled, to satisfy all his unreasonable and imperious commands. He loads them with base service, and they are still kept in expectation of some great reward; but for the present, they have nothing but misery and trouble. And at length he becomes the executioner, and perpetual tormentor of them whom he made to serve him. Such a master is sin, and such wages you may expect. Consider then, what your expectation is, before you go on, or engage further,—death. We are under a law of bodily death, therefore we are mortal. Our house is like a ruinous lodge, that drops through, and one day or other it must fall. Sin hath brought in the seeds of corruption into men's nature, which dissolve it, else it had been immortal. But there is a worse death after this, a living death, in respect of which simple death would be chosen rather. Men will rather live very miserably than die. Nature hath an aversion to it,—“skin for skin, and all for life will a man give.”Death imports a destruction of being, which every thing naturally seeks to preserve. But O what a dreadful life is it, worse than death, when men will choose death rather than life! O how terrible will it be to hear that word,“Hills and mountains, fall on us, and cover us!”Men newly risen, their bodies and souls meet again after a long separation, and this to be their mutual entertainment one to another,—the body to wish it were still in the dust, and the soul to desire it might never be in the body! Surely if we had so much grace as to believe[pg 156]this, and tremble at it, before we be forced to act it, there were some hope. If we could persuade ourselves once of this, that the ways of sin, all of them, how pleasant, how profitable soever, whatsoever gain they bring in, whatsoever satisfaction they give, that they are nothing else but“the ways of death,”and go down to the chambers of hell; that they will delude and deceive us, and so in end destroy us;—if we might once believe this with our heart, there were some hope that we would break off from them, and choose the untrodden paths of godliness, which are pleasantness and peace. However, this is the condition of all men, once to be under sin, and under a sentence of death for sin. It is the unbelief of this, and a conceit of freedom, that securely and certainly destroys the world, by keeping souls from Jesus Christ, the Prince of Life.But there is a delivery, and that is the thing expressed in the words. There is freedom from both attainable. And I think, the very hearing of such a thing, that there is a redemption from sin and misery possible, yea, and that some are actually delivered from it; this might stir up in our hearts some holy ambition, and earnest desire after such a state. How might it awaken our hearts after it! But this is the wofulness of a natural condition, that a soul under the power of sin can neither help itself nor rightly desire help from another, because the will is captive too. This makes it a very desperate and remediless business to any human expectation, because such a soul is well-pleased with its own fetters, and loves its own prison, and so can neither long for freedom, nor welcome the Son who is come to make free. But yet, there is a freedom and delivery; and if ye ask who are partakers of it, the text declares it to you,—even those who are in Jesus Christ, and walk according to the Spirit of Christ. All those, and those only, who, finding themselves“dead in trespasses and sins,”under the power and dominion of sin, and likewise under the sentence of death and condemnation, begin to lift up their heads upon the hope of a Saviour, and to look unto their Redeemer as poor prisoners, whose eyes and looks are strong entreaties, and instead of many requests;—such as give an entire renounce unto their former ways and prevailing lusts, and give up themselves, in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own. There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led about with divers lusts, as well as others, who walked after the course of this world, and fulfilled the desires of the flesh, and were children of wrath, as well as others; but now they are quickened in Christ Jesus, and have abandoned their former way. They have another rule, another way, other principles. Their study is now to please God, and grow in holiness. The ways they delighted in, in former times, are now loathsome. They think that a filthy puddle, which they drank greedily of; and now it is all, or their chiefest grief and burden, that so much of that old man must be carried about with them,—and so this expresseth many groans from them with Paul,“Woe is me, miserable man! who shall deliver me?”Such souls are, in a manner, so to speak, half redeemed, who being made sensible of their bondage, groan and pant for a Redeemer. The day of their complete redemption is at hand. All of you are witnesses of this, that there are some thus freed, but they are signs and wonders indeed to the world. Their kinsmen, their acquaintance, their friends and neighbours, wonder what is become of them. They think it strange they walk not, and run not into that same excess of riot with them. But whosoever thou art, that art escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction. Think it strange, that thou didst run so long with them, and that all will not run in these pleasant ways with thee. Think it strange that thou runnest so slowly, when so great a prize is to be obtained,—an immortal and never-fading crown. If mortifying and crucifying the lusts of the flesh, if dying to the world, and to thyself, seem very hard and unpleasant to thee, if it be as the plucking out of thine eye, and cutting off thine hand; know then, that corruption is much alive yet, and hath much power in thee. But remember, that if thou canst have but so much grace and resolution, as to kill and crucify these lusts, without foolish and hurtful pity,—if thou canst attain that victory over thyself, thou shalt never be a loser. Thou canst not repent it afterward. To die to ourselves and the world, to kill sin within—O that makes way to a life hid from the world, one hour whereof is better than many ages in sinful pleasure! Quicken thyself often with this thought, that there is a true life after such a[pg 157]death, and that thou canst not pass into it, but by the valley of the death of thy lusts. Remember, that thou dost but kill thine enemies, which embrace that they may strangle thee; and then stir up yourself with this consideration,—the life of sin will be thy death. Better enter heaven without these lusts, than go to hell with them.Sermon IX.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That which makes the delivery of men from the tyranny of sin and death most difficult, and utterly impossible unto nature, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conquered, and sin hath its imperial throne seated there. Other conquerors invade men against their will, and so they rule against their will. They retain men in subjection by fear and not by love. And so whenever any occasion offers, they are glad to cast off the yoke of unwilling obedience. But sin hath first conquered men's judgment, by blinding it,—putting out the eye of the understanding, and then invaded the affections of men, drawn them over to its side; and by these, it keeps all in a most willing obedience. Now, what hopes are there then of delivery, when the prisoner accounts his bondage liberty, and his prison a palace? What expectation of freedom, when all that is within us conspires to the upholding that tyrannous dominion of sin, against all that would cast off its usurpation, as if they were mortal enemies?Yet there is a delivery possible, but such as would not have entered into the heart of man to imagine; and it is here expressed,—“the law of the Spirit of life,”&c. This declares how, and by what means, we may be made free. Not indeed by any power within us, not by any created power without us. Sin is stronger than all these, because its imperial seat is within, far without the reach of all created power. There may be some means used by men, to beat it out of the outworks of the outward man, to chase it out of the external members; some means to restrain it from such gross out-breakings; but there is none can lay siege to the soul within, or storm the understanding and will, where it hath its principal residence. It is inaccessible, and impregnable by any human power. No entreaties or persuasions, no terrors or threatenings, can prevail; it can neither be stormed by violence, nor undermined by skill, because it is within the spirit of the mind; until at length some other spirit stronger than our spirit come; till the Spirit of life which is in Christ, come and bind the strong man, and so make the poor soul free. You heard that we were under a law of death, and under the power of sin. Now there is another law, answering this law, and a power to overcome this power. You may indeed ask, by what law or authority can a sinner that is bound over, by God's justice, unto death and condemnation, be released? Is there any law above God's law, and the sentence of his justice? The apostle answers, that there is a law above it, a law after it,—“the law of the Spirit of life.”Jesus Christ opposes law unto law, the law of life unto the law of death; the gospel unto the law, the second covenant unto the first. Thus it is then, Jesus Christ, the eternal Son of God, full of grace and truth, did come in man's stead, when the law and sentence of death was passed upon all mankind, and there was no expectation, from the terms of the first covenant, that there should be any dispensation or mitigation of the rigour of it. He obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him. And so he took part of our flesh, for this end, that he might be made a curse for us, and so redeem us from the curse. Thus, having satisfied justice, and fulfilled the sentence of death, by suffering death,—“Him hath God exalted to be a Prince and a Saviour,”and the head of all things. In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another law in Zion; another sentence, even of life and absolution, unto all, and upon all them that shall believe in his name. Thus you[pg 158]see the law of death abrogated by a new law of life, because our Lord and Saviour was made under the law of death, and suffered under it, and satisfied it, that all his seed might be freed from it, and might come under a life-giving law. So that it appears to be true, that was said at first,“there is no condemnation to them that are in Christ,”—there is no law, no justice against them.But then another difficulty as great as the former is in the way. Though such a law and sentence of life and absolution be pronounced in the gospel, in Christ's name, yet we are dead in sins and trespasses. We neither know nor feel our misery, nor can we come to a Redeemer. As there was a law of death above our head, so there is a law of sin within our hearts, which rules and commands us; and there is neither will nor ability to escape from under it. It is true, life and freedom is preached in Christ, to all that come to him for life. To all that renounce sin's dominion is remission of sin preached. But here is the greatest difficulty,—how can a dead soul stir, rise, and walk,—how can a slave to sin, and a willing captive, renounce it, when he hath neither to will nor to do? Indeed, if all had been purchased for us, if eternal life and forgiveness of sins had been brought near us, and all the business done to our consent, and that only wanting; if these had been the terms, I have purchased life, now rise and embrace it of yourselves, truly it had been an unsuccessful business. Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon our acceptation. Therefore, it is well provided for this also, that there should be a power to overcome this power, a spirit of life in Christ to quicken dead sinners, and raise them up, and draw them to him. And so, the second Adam hath this prerogative beyond the first, that he is not only a living soul in himself, but a quickening Spirit to all that are given him of the Father, 1 Cor. xv. 45. So then, as Christ Jesus hath law and right on his side, to free us from death, so he hath virtue and power in him to accomplish our delivery from sin. As he hath fair law to loose the chains of condemnation, and to repeal the sentence passed against us, without prejudice to God's justice, he having fully satisfied the same in our name, so he hath sufficient power given him to loose the fetters of sin from off us. When he hath paid the price, and satisfied the Father, so that justice can crave nothing, yet he hath one adversary to deal with. Satan hath sinners bound with the cords of their own lusts, in a prison of darkness and unbelief. Jesus Christ therefore comes out to conquer this enemy, and to redeem his elect ones from that unjust usurpation of sin,—to bring them out of the prison by the strong hand. And therefore, he is one mighty and able to save to the uttermost; he hath might to do it, as well as right to it.Consider, then, my beloved, these two things, which are the breasts of our consolation, and the foundation of our hope. We are once lost and utterly undone, both in regard of God's justice, and our own utter inability to help ourselves, which is strengthened by our unwillingness, and thus made a more desperate business. Now, God hath provided a suitable remedy; he hath“laid help on one that is mighty,”indeed, who hath almighty power; and by his power he first conflicted with the punishment of our sins, and with his Father's wrath, and hath overcome, discharged, and satisfied that, and so hath purchased a right unto us, to give salvation to whom he will. He conquered, and by his power obtained this supreme authority of life and death.Now, having this authority established in his person, the next work is to apply this purchase,—actually to confer this life. And therefore he hath almighty power to raise up dead sinners; to create us again to good works; to redeem us from the tyranny of sin and Satan, whose slaves we are. He hath a Spirit of life, which he communicates to his seed; he breathes it into those souls that he died for, and dispossesseth that powerful corruption that dwells in us. Hence it comes to pass, that they walk after the Spirit, though they be in the flesh; because the powerful Spirit of Christ hath entered, and taken possession of their spirits, Isa. lix. 20, 21.Let us not be discouraged in our apprehensions of Christ. When we look on our ruinous and desperate estate, let us not conclude, it is past hope, and past his help too. We do proclaim, in the name of Jesus Christ, that there is no sinner, howsoever justly under a sentence of death and damnation, but they may in him find a relaxation from that sentence, and that without the impairing of God's justice. And[pg 159]this is a marvellous ground of comfort, that may establish our souls, (1 John i. 9.) even this, that law and justice is upon Christ's side, and nothing to accuse or plead against a sinner that employs him for his advocate. But know this also, that you are not delivered from death that you may live under sin; nay, you are redeemed from death, that you may be freed from the law of sin. But that must be done by his almighty Spirit, and cannot be otherwise done.I know not whether of these is matter of greatest comfort,—that there is in Christ a redemption from the wrath of God and from hell; and that there is a redemption too, from sin, and corruption which dwells within us. But sure I am, both of them will be most sweet and comfortable to a believer; and without both, Christ were not a complete Redeemer, nor we completely redeemed. Neither would a believing soul, in which there is any measure of this new law and divine life, be satisfied without both these. Many are miserably deluded in their apprehensions of the gospel. They take it up thus, as if it were nothing but a proclamation of freedom from misery, from death and damnation; and so the most part catch at nothing else in it, and from thence take liberty to walk after their former lusts and courses. This is the woful practical use that the generality of hearers make of the free intimation of pardon, and forgiveness of sin, and delivery from wrath. They admit some general notion of that, and stop there, and examine not what further is in the gospel; and so you will see the slaves of sin professing a kind of hope of freedom from death,—the servants and vassals of corruption, who walk after the course of this world, and fulfil the lusts and desires of their mind and flesh, yet fancying a freedom and immunity from condemnation,—men living in sin, yet thinking of escaping wrath,—which dreams could not be entertained in men, if they did drink in all the truth, and open both their ears to the gospel; if our spirits were not narrow and limited, and so excluded the one half of the gospel, that is, our redemption from sin. There is too much of this, even among the children of God,—a strange narrowness of spirit, which admits not whole and entire truth. It falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear. And if at any time we consider, and busy our thoughts about freedom from the law of sin, and victory over corruption, such is the scantiness of room and capacity in our spirits, that we lose the remembrance of delivery from death and condemnation in Christ Jesus. Thus we are tossed between two extremes,—the quicksands of presumption and wantonness, and the rocks of unbelief and despair or discouragement, both of which do kill the Christian's life, and make all to fade and wither. But this were the way, and only way, to preserve the soul in good ease,—even to keep these two continually in our sight, that we are redeemed from death and misery in Christ, and that not to serve ourselves, or to continue in our sins, but that we may be redeemed from that sin that dwells in us, and that both these are purchased by Jesus Christ, and done by his power,—the one in his own person, the other by his Spirit within us. I would have you correcting your misapprehensions of the gospel. Do not so much look on victory and freedom from sin as a duty and task, though we be infinitely bound to it; but rather as a privilege and dignity conferred upon us by Christ. Look not upon it, I say, only as your duty, as many do; and by this means are discouraged from the sight of their own infirmity and weakness, as being too weak for such a strong party; but look upon it as the one half, and the greater half, of the benefit conferred by Christ's death,—as the greater half of the redemption which the Redeemer, by his office, is bound to accomplish. He will redeem Israel from all his iniquities;“with him is plenteous redemption,”Psal. cxxx. 7, 8. This is the plenty, this is the sufficiency of it,—that he redeems not only from misery, but from iniquity, and that all iniquities. I would not desire a believer's soul to be in a better posture here away,170than this,—to be looking upon sin indwelling as his bondage, and redemption from it as freedom; to account himself in so far free, as the free Spirit of Christ enters and writes that free law of love and obedience in his heart, and blots out these base characters of the law of sin. It were a good temper to be groaning for the redemption of the[pg 160]soul, and why doth a believer groan for the redemption of the body, but because he shall then be freed wholly from the law of sin, and from the presence of sin? I know not a greater argument to a gracious heart, to subdue his corruption, and strive for freedom from the law of sin, than the freedom obtained from the law of death. Nor is there any clearer argument and evidence of a soul delivered from death than to strive for the freedom of the spirit from the law of sin. These jointly help one another. Freedom from death will raise up a Christian's heart to aspire to a freedom and liberty from sin, and again, freedom from sin will witness and evidence that such an one is delivered from death. When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well, and indeed thus it will be in some measure with every soul that is quickened by this new law of the Spirit of life, for it is the entry of this that expels its contrary, the law of sin. And indeed the law must enter, the command and the promise must enter into the soul, and the affections of the soul be enlivened thereby, or rather the soul changed into the similitude of that mould or else the having of it in a book, or in one's memory and understanding, will never make him the richer or freer. A Christian looks to the pattern of the law, and the word of the gospel without, but he must be changed into the image of it, by beholding it, and so he becomes a living law to himself. The Spirit writes these precepts and practices of Christ's, in which he commands imitation, upon the fleshly tables of the heart. And now the law is not a rod above his head, as above a slave, but it is turned into a law of love within his heart and hath something like a natural instinct in it. All that men can do, either to themselves or others, will not purchase the least measure of freedom from predominant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come. It is our part to hoise up sails, and wait for the wind, to use means, and wait on him in his way and order. But all will be in vain, till this stronger one come and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.Sermon X.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 sinful flesh, and for sin condemned sin in the flesh.”The greatest design that ever God had in the world, is certainly the sending of his own Son into the world. And it must needs be some great business, that drew so excellent and glorious a person out of heaven. The plot and contrivance of the world was a profound piece of wisdom and goodness, the making of men after God's image was done by a high and glorious counsel.“Let us make man after our image.”There was something special in this expression, importing some peculiar excellency in the work itself, or some special depth of design about it. But what think you of this consultation,—let one of us be made man, after man's image and likeness. That must be a strange piece of wisdom and grace.“Great is the mystery of godliness, God manifested in the flesh.”No wonder though Paul cried out, as one swallowed up with this mystery, for indeed it must be some odd matter beyond all that is in the creation, wherein there are many mysteries, able to swallow up any understanding, but that in which they were first formed. This must be the chief of the works of God, the rarest piece of them all—God to become man, the Creator of all to come in the likeness of a creature,—he by whom all things were created, and do yet consist to come in the likeness of the most wretched of all. Strange, that we do not dwell more, in our thoughts and affections, on this subject. Either we do not believe it or if we did, we could not but be ravished with admiration at it. John, the beloved disciple who was often nearest unto Christ, dwelt most upon[pg 161]this, and made it the subject of his preaching,“that which was from the beginning, which we have heard, and seen, and handled, &c.”1 John i. 1. He speaks of that mystery, as if he were embracing Jesus Christ in his arms, and holding him out to others, saying“Come and see.”This divine mystery is the subject of these words read, but the mystery is somewhat unfolded and opened up to you in them, yet so as it will not diminish, but increase the wonder of a believing soul. It is ignorance that magnifies other mysteries, which vilifies thorough knowledge; but it is the true knowledge of this mystery that makes it the more wonderful, whereas ignorance only makes it common and despicable.There are three things then, of special consideration in the words, which may declare and open unto you something of this mystery.First, What was the ground and reason, or occasion of the Son's sending into the world; next, What the Son, being sent, did in the world; and the third, For what end and use it was,—what fruit we have by it.The ground and reason of God sending his Son, is because there was an impossibility in the law to save man, which impossibility was not the law's fault, but man's defect, by reason of the weakness and impotency of our flesh to fulfil the law. Now, God having chosen some to life, and man having put this obstruction and impediment in his own way, which made it impossible for the law to give him life, though it was first given out as the way of life; therefore, that God should not fail in this glorious design of saving his chosen, he chose to send his own Son, in the likeness of flesh, as the only remedy of the law's impossibility. That which Christ, being sent into the likeness of flesh did, is the condemning of sin in the flesh, by a sacrifice offered for sin,—even the sacrifice of his own body upon the cross. He came in the likeness not of the flesh simply, for he was really a man; but in the likeness of sinful flesh,—though without sin, yet like a sinner,—as to the outward appearance, a sinner, because subject to all those infirmities and miseries which sin did first open a door for. Sin was the inlet of afflictions, of bodily infirmities and necessities, of death itself; and when the floods of these did overflow Christ's human nature, it was a great presumption to the world, who look and judge according to the outward appearance, that sin was the sluice opened to let in such an inundation of calamity. Now, he being thus in the likeness of a sinner, though not a sinner,—he, for sin, that is, because of sin, that had entered upon man, and made life impossible to him by the law; by occasion of that great enemy of God which had conquered mankind, he condemned sin in his flesh, he overthrew it in its plea and power against us. He condemned that which condemned us, overcame it in judgment, and made us free. By sustaining the curse of it in his flesh, he cut off all its plea against us. This is the great work and business, which was worthy of so noble a messenger, his own Son, sent to conquer his greatest enemy that he hates most. And then, in the third place, you see what benefit or fruit redounds to us by it; what was the end and purpose of it,—verse 4,“that the righteousness of the law might be fulfilled in us;”that seeing it was impossible for us to fulfil the righteousness of the law, and that so it became impossible to the law to fulfil our reward of life, it might be fulfilled by him in our name; and so the righteousness of the law being fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the law to us,—he having removed the impediment of our weakness, it might be not only possible, but certain to us.You would consider then the reason of Christ's coming. God made at first a covenant with man, promising him life upon perfect obedience to his law; and threatening death and damnation upon the transgression thereof. You see then, what was the way of life to Adam in the state of innocency. He was made able to satisfy the law with obedience, and the law was abundantly able to satisfy him, by giving life unto him. God's image upon man's soul instructed him sufficiently for the one and the Lord's promise made to him was as sufficient to accomplish the other; so that there was no impossibility then in the law, by reason of the strength which God gave man. But it continued not long so. Sin entering upon man, utterly disabled him; and because the strength of that covenant consisted in that mutual and joint concurrence of God's promise and man's obedience—this being broken, (the one party falling off,) that life and salvation becomes impossible to the[pg 162]promise alone to perform. It is sin that is the weakness and impotency of man. This is the disease which hath consumed his strength, and concluded man under a twofold impossibility, an impossibility to satisfy the curse, and an impossibility to obey the command. There are three things in the covenant of works,—a command of obedience, and a threatening of wrath and condemnation upon disobedience, and a promise of life upon obedience. Sin hath disabled us every way. In relation to the curse and threatening, man cannot satisfy it—no price, no ransom being found sufficient for the soul for the redemption of it is precious, and ceaseth for ever. That curse hath infinite wrath in it, which must needs swallow up finite man. And then in relation to the command, there is such a diminution of all the powers of the soul, such a corruption and defilement, by reason of the first sin, that that wherein man's strength lay, which was God's image, is cut off and spoiled, so that henceforth it is become impossible to yield any acceptable obedience to the commandment. And hence it is, from our impossibility to obey in time to come, that there is a holy and faultless impossibility upon the promise, to give life unto mankind. So you see that the law cannot do it, because of our weakness. If either man, while he was made upright, had continued in obedience, or man now fallen from uprightness, could satisfy for the fault done, and walk without any blemish in time coming, then it were feasible for the law to give life to us. But the one was not done, and the other now cannot be done, and so the impossibility of life by works, is refounded upon ourselves, who would not when we could, and now neither will nor can obey. Thus we may see clearly, that all mankind must needs perish, for any thing that man can do, and according to that first transaction of God with man, unless some other way and device be found out, which indeed was far from the eyes of all living,—without the reach of their invention or imagination. I believe if all the creatures, higher or lower, that have any reason, had convened to consult of this business, how to repair that breach made in the creation by man's sin, they might have vexed their brains, and racked their inventions unto all eternity, and yet never have fallen upon any probable way of making up this breach. They might have taken up a lamentation, not as the bemoaners of Babylon's ruin,—“we would have healed thee, and thou wouldst not,”—but rather thus,—we would heal thee, but we could not, and thou wouldst not. This design, which is here mentioned of repairing the breach, by destroying that which made it, sin, lay hid in the depth of God's wisdom, till it pleased himself to vent and publish it unto poor, forlorn, and desperate man, who, out of despair of recovery, had run away to hide himself. A poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose kingdom is over all, and who is present in all the corners of his universal kingdom,—in hell, in heaven, in the utmost corners of the earth. But this silly invention shows how hopeless the case was.Though this be the case and condition of man by nature, yet strange it is, to see every man by nature attempting his own delivery, and fancying a probability, yea, a certainty of that which is so impossible, that is an attaining of life by ourselves, according to the law and first covenant of works. Though our strength be gone, yet, like Samson, men rise up and think to walk and rouse up themselves as in former times, as if their strength were yet in them, and many never perceive that it is gone, till they be laid hold on by Satan according to the law's injunction, and bound in the chains of everlasting darkness. But then, alas! it is too late, for they cannot save themselves, and the season of a Saviour is gone. And this, no doubt, will be the accession of the bitterness and torment that damned souls shall be into,—that they dreamed of attaining life by a law that now is nothing but a ministration of death,—that they lost life by seeking their own righteousness, and made the law more able to condemn them, by their apprehending in themselves an ability to satisfy it, and by resting in a form of obedience to it. There is something natural in it. Adam and all his posterity were once to be saved this way,—so the terms run at first,“do this and live.”No wonder that something of that impression be retained; but that which was a virtue in Adam, while he retained integrity, and fulfilled his duty, is a mighty fault, and presumptuous madness in us, who have fallen from that blessed estate. If man, doing his duty, expected a reward, according to the promise, it was commendable, but for man, now rebellious and stubborn, and come short of[pg 163]the glory of God, to look for a reward from God, against whom he warneth continually, and that for rebellion and enmity, it is damnable. But besides this, I think this principle of self righteousness is much corrupted in man now, by what it was in Adam. I conceive, though Adam looked for life upon obedience, according to the promise, yet he rested not on, and trusted not in, his obedience. I believe, a holy and righteous man would be a humble man too, and would rather glory in God's grace than in his own works. The sense of a free and undeserved promise would not suffer him to reflect so much upon his own obedience, or put such a price upon it. But now, it is conjoined with unmeasurable pride, and arises only from self-love. There is no ground of men's looking to be saved by their own doings, but the inbred pride and self love of the heart, together with the ignorance of a better righteousness. Adam hid himself among the trees, and covered his nakedness with leaves, and truly the shift of the most part is no better. How vain and empty things do men trust unto, and from them conclude an expectation of eternal life! The most part think to be safe in the midst or thick of the trees of the church. If they be in the throng of a visible church, and adorned with church privileges, as baptism, hearing the word, and such like, they do persuade themselves all will be well. Some have civility, and a blameless conversation before men, and with such acts of righteousness, or rather wants of some gross outbreakings, do many cover their nakedness. If there be yet a larger and finer garment of profession of religion, and some outward performances of service to God, and duties to men, O then, men do enforce upon their own hearts the persuasion of heaven, and think their nakedness cannot be seen through it! These are the coverings, these are the grounds of claim and title, that men have to eternal life, and in the meantime they are ignorant of that large glorious robe of righteousness, which Christ, by his obedience and sufferings, did weave for naked sinners.But as the impossibility of the law's saving us, by reason of the weakness of the flesh, was the ground and occasion of Christ's coming into the flesh for to supply that defect, and take away that impossibility, so the sense and sight of this impossibility in us to satisfy and fulfill the law, and of the law to give life, is the very ground and reason of a soul's coming to Jesus Christ for the supplying of this want. As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by man's doing or suffering, that life should be obtained, so will not a soul come to Christ, the Son of God, through the vail of his flesh, until it discern and feel that it is otherwise impossible to satisfy the law or attain life. That was the impulsive cause (if we may say that there was any cause beside his love) why Christ came,—even man's misery, and remediless misery. And this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ,—the sense and impression of his desperate and lost estate without him. As there was first sin, and then a Saviour dying for sin, because nothing else could suffice, so there must be in the soul, first, the apprehension of sin, and that remediless sin, sin incurable by any created power or act, and then a sight of a Saviour coming to destroy sin and the works of the devil, and destroying it by dying for it. There is no employment for this Physician upon every slight apprehension of a wound or sickness, till it be found incurable, and help sought elsewhere be seen to be in vain. Indeed, upon the least apprehension of sin and misery, men ought to come to Christ. We shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed. Upon the least measure of it, you will not be cast out, according to his own word, but as certain it is, that men will not come to this Physician till they find no other can save them. These two things I wish were deeply and seriously thought upon,—that you cannot satisfy God's justice for the least point of guilt, and then, that you cannot do any thing in obedience to please God. There is a strange inconsideration, yea, I may say, ignorance among us. When you are challenged and convinced of sin, (as there is no conscience so benumbed, but in some measure it accuseth every man of many wrongs,) what is the course you fall on to pacify it or please God? Indeed, if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse yourselves in your own consciences, and answer the accusation by it. Either some other good works formerly done occur to you, or some resolution for amendment[pg 164]in time coming. And this you think shall pacify God and satisfy justice. But, alas! you are far from the righteousness of God, and you do err even in the very foundation of religion. These are but sparks of your own kindling, and for all these, you shall lie down in darkness and sorrow. These are but the vain expiations and excuses of natural consciences, which are led to some sense of a deity by the law written in their heart. But consider this once,—you must first satisfy the curse of the law which you are under, before you can be in any capacity to please him by new obedience. Now, if you should undertake to pay for your former breaches of the law, that will eternally ruin you; and therefore, you see the punishment is lengthened throughout eternity to them who have this to undergo alone. Go then, and first suffer the eternal wrath of an infinite God, and then come and offer obedience if thou can. But now, thou art in a double error, both of which are damnable; one is, thou thinkest thou art able, by consideration and resolution, to perform some acceptable obedience to God; another, that performance of obedience, and amending in time coming, will expiate former transgressions. If either of these were true, Christ needed not to have come in the likeness of sinful flesh, because it had been possible for the law to save thee. But now, the truth is, such is the utter disability and impotency of man through sin, that he can neither will, nor do the least good, truly good and pleasant to God. His nature and person being defiled, all he doth is unclean. And then, suppose it were possible that man could do any thing in obedience to his commands, yet it being unquestionable that all have sinned, satisfaction must first be made to God's threatening,“thou shalt die,”before obedience be acceptable, and that is impossible too. This, then, I leave upon your consciences, beseeching you to lay to heart the impossibility you are encompassed with on both hands; justice requiring a ransom, and you have none, and justice requiring new obedience again, and you can give none; old debts urging you, and new duty pressing you, and ye alike disabled for both; that so finding yourselves thus environed with indigency and impossibility within, you may be constrained to flee out of yourselves unto him that is both able and willing. This is not a superficial business, as you make it. It is not a matter of fancy, or memory, or expression, as most make it. Believe me, it is a serious business, a soul-work, such an exercise of spirit as useth to be when the soul is between despair and hope. Impossibility within, driving a soul out of itself, and possibility, yea, certainty of help without, even in Christ, drawing a soul in to him. Thus is the closure made, which is the foundation of our happiness.

Sermon VIII.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes, and from what fountain it flows, that a nation for a long time free from a foreign yoke, should now be made to submit their necks unto it. Many wonder that our nation, unconquered in the days of ignorance and darkness, should now be conquered in the days of the gospel; and there want not many ungodly spirits, that will rather impute the fault unto the reformation of religion, than take it to themselves. There are many secret heart jealousies among us, that Christ is a hard master, and cannot be served. But would you know the true original of our apparent and threatened bondage? Come and see; come and consider something expressed in these words. All your thoughts are busied about civil liberty; but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all men's affections[pg 154]and conversations; and when the glorious liberty of the sons of God is offered unto us in the gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed. Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this law of the Spirit of life in Christ is published, and proclaimed openly unto congregations, unto judicatories, and unto persons, yet few do regard it. The generality are in bondage to a contrary law of sin, and this they serve in the lusts thereof. Yea,—which most of all aggravates and heightens the offence,—even after we have all of us professed a subjection to the law of God, and to Jesus Christ, the King and Lawgiver, we are in an extraordinary way engaged to the Lord, by many oaths and covenants, to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his word and will, as the fundamental laws of this his kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yield willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience. Now what became of all this work, you may know. The generality of all ranks have rebelled against that Lord and Prince, and withdrawn from his allegiance, and revolted unto the same lusts and ways—these same courses against which we had, both by our profession of Christianity and solemn oaths, engaged ourselves. And so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruin. Because we would not serve our own God and Lord in our own land, therefore are so many led away captive169to serve strangers in another land, therefore we are like to be captives in our own land. Because we refused homage to our God, and obeyed strange lords within, therefore are we given up to the lust of strangers without.I would have you thinking, and that seriously, that there are worse masters you serve than those you most hate, and that there is a worse bondage, whereof you are insensible, than that you fear most. You fear strangers, but your greatest evil is within you. You might retire within, and behold worse masters, and more pernicious and mortal enemies to your well-being. This is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgment. If you could but rightly look upon other men, you might see, that they who are servants of divers lusts, are not their own men, so to speak; they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he! Whither doth not his lust drive him? Let him bind himself with resolutions, with vows, yet he cannot be holden by them. Shame before men, loss of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity. A man given to covetousness, how doth he serve that idol! How doth he forget himself to be a man!—or to have a reasonable soul within him, he is so devoted to it! And thus it is with every man by nature. There may be many petty little gods that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, unto which he hath sworn obedience and devotion. The man most civilized, most abstracted from the grosser outward pollutions,—yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There are some of the fundamental laws of Satan's[pg 155]kingdom, that rule in every natural man,—either the lust of the eyes, or the lust of the flesh, or the pride of life. Every man sacrificeth to one of these his credit and honour, or his pleasure, or his profit. Self, whatever way refined and subtilized in some, yet at best it is but an enemy to God; and without that sphere of self cannot a man act upon natural principles, till a higher Spirit come in, which is here spoken of.Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. ii. 2. Many account it only liberty and freedom, therefore they look upon the laws of the Spirit of life as cords and bonds, and consult to cast them off, and cut them asunder. But consider what a wretched life you have with your imperious lusts. The truth is, sin is for the most part its own punishment. I am sure you have more labour and toil in fulfilling the lusts of sin, than you might have in serving God. Men's lusts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest. What is the cause of all the disquiet, disorder, confusion, trouble, and wars in the world? From whence do contentions arise?“Come they not hence,”saith James, iv. 1,“even of your lusts that war in your members?”It is these that trouble the world, and these are the troublers of Israel's peace. These take away inward peace, domestic peace, and national peace. These lusts, covetousness, ambition, pride, passion, self-love, and such like, do set nation against nation, men and men, people and people, by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noisome and hurtful cares should he then be freed from! What a sweet calmness should possess that spirit! Will you be persuaded of it, beloved in the Lord, that it were easier to serve the Lord than to serve your lusts,—that they cost you more labour, disquiet, perplexity, and sorrow, than the Lord's service will; that so you may weary of such masters, and groan to be from under such a law of sin.But if that will not suffice to persuade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death. If you will not be persuaded to quit the service of sin, then tell me, what think you of your wages?“The wages of sin is death,”—that you may certainly expect; and can you look and long for such wages? God hath joined these together by a perpetual ordinance. They came into the world together,—“sin entered, and death by sin;”and they have gone hand in hand together since. And think you to dissolve what God hath joined? Before you go farther, and obey sin more, think, I pray you, what it can give you,—what doth it give you for the present, but much pain, and toil, and vexation, instead of promised pleasure and satisfaction? Sin doth with all men, as the devil doth with some of his sworn vassals and servants. They have a poor wretched life with him. They are wearied and troubled, to satisfy all his unreasonable and imperious commands. He loads them with base service, and they are still kept in expectation of some great reward; but for the present, they have nothing but misery and trouble. And at length he becomes the executioner, and perpetual tormentor of them whom he made to serve him. Such a master is sin, and such wages you may expect. Consider then, what your expectation is, before you go on, or engage further,—death. We are under a law of bodily death, therefore we are mortal. Our house is like a ruinous lodge, that drops through, and one day or other it must fall. Sin hath brought in the seeds of corruption into men's nature, which dissolve it, else it had been immortal. But there is a worse death after this, a living death, in respect of which simple death would be chosen rather. Men will rather live very miserably than die. Nature hath an aversion to it,—“skin for skin, and all for life will a man give.”Death imports a destruction of being, which every thing naturally seeks to preserve. But O what a dreadful life is it, worse than death, when men will choose death rather than life! O how terrible will it be to hear that word,“Hills and mountains, fall on us, and cover us!”Men newly risen, their bodies and souls meet again after a long separation, and this to be their mutual entertainment one to another,—the body to wish it were still in the dust, and the soul to desire it might never be in the body! Surely if we had so much grace as to believe[pg 156]this, and tremble at it, before we be forced to act it, there were some hope. If we could persuade ourselves once of this, that the ways of sin, all of them, how pleasant, how profitable soever, whatsoever gain they bring in, whatsoever satisfaction they give, that they are nothing else but“the ways of death,”and go down to the chambers of hell; that they will delude and deceive us, and so in end destroy us;—if we might once believe this with our heart, there were some hope that we would break off from them, and choose the untrodden paths of godliness, which are pleasantness and peace. However, this is the condition of all men, once to be under sin, and under a sentence of death for sin. It is the unbelief of this, and a conceit of freedom, that securely and certainly destroys the world, by keeping souls from Jesus Christ, the Prince of Life.But there is a delivery, and that is the thing expressed in the words. There is freedom from both attainable. And I think, the very hearing of such a thing, that there is a redemption from sin and misery possible, yea, and that some are actually delivered from it; this might stir up in our hearts some holy ambition, and earnest desire after such a state. How might it awaken our hearts after it! But this is the wofulness of a natural condition, that a soul under the power of sin can neither help itself nor rightly desire help from another, because the will is captive too. This makes it a very desperate and remediless business to any human expectation, because such a soul is well-pleased with its own fetters, and loves its own prison, and so can neither long for freedom, nor welcome the Son who is come to make free. But yet, there is a freedom and delivery; and if ye ask who are partakers of it, the text declares it to you,—even those who are in Jesus Christ, and walk according to the Spirit of Christ. All those, and those only, who, finding themselves“dead in trespasses and sins,”under the power and dominion of sin, and likewise under the sentence of death and condemnation, begin to lift up their heads upon the hope of a Saviour, and to look unto their Redeemer as poor prisoners, whose eyes and looks are strong entreaties, and instead of many requests;—such as give an entire renounce unto their former ways and prevailing lusts, and give up themselves, in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own. There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led about with divers lusts, as well as others, who walked after the course of this world, and fulfilled the desires of the flesh, and were children of wrath, as well as others; but now they are quickened in Christ Jesus, and have abandoned their former way. They have another rule, another way, other principles. Their study is now to please God, and grow in holiness. The ways they delighted in, in former times, are now loathsome. They think that a filthy puddle, which they drank greedily of; and now it is all, or their chiefest grief and burden, that so much of that old man must be carried about with them,—and so this expresseth many groans from them with Paul,“Woe is me, miserable man! who shall deliver me?”Such souls are, in a manner, so to speak, half redeemed, who being made sensible of their bondage, groan and pant for a Redeemer. The day of their complete redemption is at hand. All of you are witnesses of this, that there are some thus freed, but they are signs and wonders indeed to the world. Their kinsmen, their acquaintance, their friends and neighbours, wonder what is become of them. They think it strange they walk not, and run not into that same excess of riot with them. But whosoever thou art, that art escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction. Think it strange, that thou didst run so long with them, and that all will not run in these pleasant ways with thee. Think it strange that thou runnest so slowly, when so great a prize is to be obtained,—an immortal and never-fading crown. If mortifying and crucifying the lusts of the flesh, if dying to the world, and to thyself, seem very hard and unpleasant to thee, if it be as the plucking out of thine eye, and cutting off thine hand; know then, that corruption is much alive yet, and hath much power in thee. But remember, that if thou canst have but so much grace and resolution, as to kill and crucify these lusts, without foolish and hurtful pity,—if thou canst attain that victory over thyself, thou shalt never be a loser. Thou canst not repent it afterward. To die to ourselves and the world, to kill sin within—O that makes way to a life hid from the world, one hour whereof is better than many ages in sinful pleasure! Quicken thyself often with this thought, that there is a true life after such a[pg 157]death, and that thou canst not pass into it, but by the valley of the death of thy lusts. Remember, that thou dost but kill thine enemies, which embrace that they may strangle thee; and then stir up yourself with this consideration,—the life of sin will be thy death. Better enter heaven without these lusts, than go to hell with them.Sermon IX.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That which makes the delivery of men from the tyranny of sin and death most difficult, and utterly impossible unto nature, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conquered, and sin hath its imperial throne seated there. Other conquerors invade men against their will, and so they rule against their will. They retain men in subjection by fear and not by love. And so whenever any occasion offers, they are glad to cast off the yoke of unwilling obedience. But sin hath first conquered men's judgment, by blinding it,—putting out the eye of the understanding, and then invaded the affections of men, drawn them over to its side; and by these, it keeps all in a most willing obedience. Now, what hopes are there then of delivery, when the prisoner accounts his bondage liberty, and his prison a palace? What expectation of freedom, when all that is within us conspires to the upholding that tyrannous dominion of sin, against all that would cast off its usurpation, as if they were mortal enemies?Yet there is a delivery possible, but such as would not have entered into the heart of man to imagine; and it is here expressed,—“the law of the Spirit of life,”&c. This declares how, and by what means, we may be made free. Not indeed by any power within us, not by any created power without us. Sin is stronger than all these, because its imperial seat is within, far without the reach of all created power. There may be some means used by men, to beat it out of the outworks of the outward man, to chase it out of the external members; some means to restrain it from such gross out-breakings; but there is none can lay siege to the soul within, or storm the understanding and will, where it hath its principal residence. It is inaccessible, and impregnable by any human power. No entreaties or persuasions, no terrors or threatenings, can prevail; it can neither be stormed by violence, nor undermined by skill, because it is within the spirit of the mind; until at length some other spirit stronger than our spirit come; till the Spirit of life which is in Christ, come and bind the strong man, and so make the poor soul free. You heard that we were under a law of death, and under the power of sin. Now there is another law, answering this law, and a power to overcome this power. You may indeed ask, by what law or authority can a sinner that is bound over, by God's justice, unto death and condemnation, be released? Is there any law above God's law, and the sentence of his justice? The apostle answers, that there is a law above it, a law after it,—“the law of the Spirit of life.”Jesus Christ opposes law unto law, the law of life unto the law of death; the gospel unto the law, the second covenant unto the first. Thus it is then, Jesus Christ, the eternal Son of God, full of grace and truth, did come in man's stead, when the law and sentence of death was passed upon all mankind, and there was no expectation, from the terms of the first covenant, that there should be any dispensation or mitigation of the rigour of it. He obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him. And so he took part of our flesh, for this end, that he might be made a curse for us, and so redeem us from the curse. Thus, having satisfied justice, and fulfilled the sentence of death, by suffering death,—“Him hath God exalted to be a Prince and a Saviour,”and the head of all things. In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another law in Zion; another sentence, even of life and absolution, unto all, and upon all them that shall believe in his name. Thus you[pg 158]see the law of death abrogated by a new law of life, because our Lord and Saviour was made under the law of death, and suffered under it, and satisfied it, that all his seed might be freed from it, and might come under a life-giving law. So that it appears to be true, that was said at first,“there is no condemnation to them that are in Christ,”—there is no law, no justice against them.But then another difficulty as great as the former is in the way. Though such a law and sentence of life and absolution be pronounced in the gospel, in Christ's name, yet we are dead in sins and trespasses. We neither know nor feel our misery, nor can we come to a Redeemer. As there was a law of death above our head, so there is a law of sin within our hearts, which rules and commands us; and there is neither will nor ability to escape from under it. It is true, life and freedom is preached in Christ, to all that come to him for life. To all that renounce sin's dominion is remission of sin preached. But here is the greatest difficulty,—how can a dead soul stir, rise, and walk,—how can a slave to sin, and a willing captive, renounce it, when he hath neither to will nor to do? Indeed, if all had been purchased for us, if eternal life and forgiveness of sins had been brought near us, and all the business done to our consent, and that only wanting; if these had been the terms, I have purchased life, now rise and embrace it of yourselves, truly it had been an unsuccessful business. Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon our acceptation. Therefore, it is well provided for this also, that there should be a power to overcome this power, a spirit of life in Christ to quicken dead sinners, and raise them up, and draw them to him. And so, the second Adam hath this prerogative beyond the first, that he is not only a living soul in himself, but a quickening Spirit to all that are given him of the Father, 1 Cor. xv. 45. So then, as Christ Jesus hath law and right on his side, to free us from death, so he hath virtue and power in him to accomplish our delivery from sin. As he hath fair law to loose the chains of condemnation, and to repeal the sentence passed against us, without prejudice to God's justice, he having fully satisfied the same in our name, so he hath sufficient power given him to loose the fetters of sin from off us. When he hath paid the price, and satisfied the Father, so that justice can crave nothing, yet he hath one adversary to deal with. Satan hath sinners bound with the cords of their own lusts, in a prison of darkness and unbelief. Jesus Christ therefore comes out to conquer this enemy, and to redeem his elect ones from that unjust usurpation of sin,—to bring them out of the prison by the strong hand. And therefore, he is one mighty and able to save to the uttermost; he hath might to do it, as well as right to it.Consider, then, my beloved, these two things, which are the breasts of our consolation, and the foundation of our hope. We are once lost and utterly undone, both in regard of God's justice, and our own utter inability to help ourselves, which is strengthened by our unwillingness, and thus made a more desperate business. Now, God hath provided a suitable remedy; he hath“laid help on one that is mighty,”indeed, who hath almighty power; and by his power he first conflicted with the punishment of our sins, and with his Father's wrath, and hath overcome, discharged, and satisfied that, and so hath purchased a right unto us, to give salvation to whom he will. He conquered, and by his power obtained this supreme authority of life and death.Now, having this authority established in his person, the next work is to apply this purchase,—actually to confer this life. And therefore he hath almighty power to raise up dead sinners; to create us again to good works; to redeem us from the tyranny of sin and Satan, whose slaves we are. He hath a Spirit of life, which he communicates to his seed; he breathes it into those souls that he died for, and dispossesseth that powerful corruption that dwells in us. Hence it comes to pass, that they walk after the Spirit, though they be in the flesh; because the powerful Spirit of Christ hath entered, and taken possession of their spirits, Isa. lix. 20, 21.Let us not be discouraged in our apprehensions of Christ. When we look on our ruinous and desperate estate, let us not conclude, it is past hope, and past his help too. We do proclaim, in the name of Jesus Christ, that there is no sinner, howsoever justly under a sentence of death and damnation, but they may in him find a relaxation from that sentence, and that without the impairing of God's justice. And[pg 159]this is a marvellous ground of comfort, that may establish our souls, (1 John i. 9.) even this, that law and justice is upon Christ's side, and nothing to accuse or plead against a sinner that employs him for his advocate. But know this also, that you are not delivered from death that you may live under sin; nay, you are redeemed from death, that you may be freed from the law of sin. But that must be done by his almighty Spirit, and cannot be otherwise done.I know not whether of these is matter of greatest comfort,—that there is in Christ a redemption from the wrath of God and from hell; and that there is a redemption too, from sin, and corruption which dwells within us. But sure I am, both of them will be most sweet and comfortable to a believer; and without both, Christ were not a complete Redeemer, nor we completely redeemed. Neither would a believing soul, in which there is any measure of this new law and divine life, be satisfied without both these. Many are miserably deluded in their apprehensions of the gospel. They take it up thus, as if it were nothing but a proclamation of freedom from misery, from death and damnation; and so the most part catch at nothing else in it, and from thence take liberty to walk after their former lusts and courses. This is the woful practical use that the generality of hearers make of the free intimation of pardon, and forgiveness of sin, and delivery from wrath. They admit some general notion of that, and stop there, and examine not what further is in the gospel; and so you will see the slaves of sin professing a kind of hope of freedom from death,—the servants and vassals of corruption, who walk after the course of this world, and fulfil the lusts and desires of their mind and flesh, yet fancying a freedom and immunity from condemnation,—men living in sin, yet thinking of escaping wrath,—which dreams could not be entertained in men, if they did drink in all the truth, and open both their ears to the gospel; if our spirits were not narrow and limited, and so excluded the one half of the gospel, that is, our redemption from sin. There is too much of this, even among the children of God,—a strange narrowness of spirit, which admits not whole and entire truth. It falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear. And if at any time we consider, and busy our thoughts about freedom from the law of sin, and victory over corruption, such is the scantiness of room and capacity in our spirits, that we lose the remembrance of delivery from death and condemnation in Christ Jesus. Thus we are tossed between two extremes,—the quicksands of presumption and wantonness, and the rocks of unbelief and despair or discouragement, both of which do kill the Christian's life, and make all to fade and wither. But this were the way, and only way, to preserve the soul in good ease,—even to keep these two continually in our sight, that we are redeemed from death and misery in Christ, and that not to serve ourselves, or to continue in our sins, but that we may be redeemed from that sin that dwells in us, and that both these are purchased by Jesus Christ, and done by his power,—the one in his own person, the other by his Spirit within us. I would have you correcting your misapprehensions of the gospel. Do not so much look on victory and freedom from sin as a duty and task, though we be infinitely bound to it; but rather as a privilege and dignity conferred upon us by Christ. Look not upon it, I say, only as your duty, as many do; and by this means are discouraged from the sight of their own infirmity and weakness, as being too weak for such a strong party; but look upon it as the one half, and the greater half, of the benefit conferred by Christ's death,—as the greater half of the redemption which the Redeemer, by his office, is bound to accomplish. He will redeem Israel from all his iniquities;“with him is plenteous redemption,”Psal. cxxx. 7, 8. This is the plenty, this is the sufficiency of it,—that he redeems not only from misery, but from iniquity, and that all iniquities. I would not desire a believer's soul to be in a better posture here away,170than this,—to be looking upon sin indwelling as his bondage, and redemption from it as freedom; to account himself in so far free, as the free Spirit of Christ enters and writes that free law of love and obedience in his heart, and blots out these base characters of the law of sin. It were a good temper to be groaning for the redemption of the[pg 160]soul, and why doth a believer groan for the redemption of the body, but because he shall then be freed wholly from the law of sin, and from the presence of sin? I know not a greater argument to a gracious heart, to subdue his corruption, and strive for freedom from the law of sin, than the freedom obtained from the law of death. Nor is there any clearer argument and evidence of a soul delivered from death than to strive for the freedom of the spirit from the law of sin. These jointly help one another. Freedom from death will raise up a Christian's heart to aspire to a freedom and liberty from sin, and again, freedom from sin will witness and evidence that such an one is delivered from death. When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well, and indeed thus it will be in some measure with every soul that is quickened by this new law of the Spirit of life, for it is the entry of this that expels its contrary, the law of sin. And indeed the law must enter, the command and the promise must enter into the soul, and the affections of the soul be enlivened thereby, or rather the soul changed into the similitude of that mould or else the having of it in a book, or in one's memory and understanding, will never make him the richer or freer. A Christian looks to the pattern of the law, and the word of the gospel without, but he must be changed into the image of it, by beholding it, and so he becomes a living law to himself. The Spirit writes these precepts and practices of Christ's, in which he commands imitation, upon the fleshly tables of the heart. And now the law is not a rod above his head, as above a slave, but it is turned into a law of love within his heart and hath something like a natural instinct in it. All that men can do, either to themselves or others, will not purchase the least measure of freedom from predominant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come. It is our part to hoise up sails, and wait for the wind, to use means, and wait on him in his way and order. But all will be in vain, till this stronger one come and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.Sermon X.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 sinful flesh, and for sin condemned sin in the flesh.”The greatest design that ever God had in the world, is certainly the sending of his own Son into the world. And it must needs be some great business, that drew so excellent and glorious a person out of heaven. The plot and contrivance of the world was a profound piece of wisdom and goodness, the making of men after God's image was done by a high and glorious counsel.“Let us make man after our image.”There was something special in this expression, importing some peculiar excellency in the work itself, or some special depth of design about it. But what think you of this consultation,—let one of us be made man, after man's image and likeness. That must be a strange piece of wisdom and grace.“Great is the mystery of godliness, God manifested in the flesh.”No wonder though Paul cried out, as one swallowed up with this mystery, for indeed it must be some odd matter beyond all that is in the creation, wherein there are many mysteries, able to swallow up any understanding, but that in which they were first formed. This must be the chief of the works of God, the rarest piece of them all—God to become man, the Creator of all to come in the likeness of a creature,—he by whom all things were created, and do yet consist to come in the likeness of the most wretched of all. Strange, that we do not dwell more, in our thoughts and affections, on this subject. Either we do not believe it or if we did, we could not but be ravished with admiration at it. John, the beloved disciple who was often nearest unto Christ, dwelt most upon[pg 161]this, and made it the subject of his preaching,“that which was from the beginning, which we have heard, and seen, and handled, &c.”1 John i. 1. He speaks of that mystery, as if he were embracing Jesus Christ in his arms, and holding him out to others, saying“Come and see.”This divine mystery is the subject of these words read, but the mystery is somewhat unfolded and opened up to you in them, yet so as it will not diminish, but increase the wonder of a believing soul. It is ignorance that magnifies other mysteries, which vilifies thorough knowledge; but it is the true knowledge of this mystery that makes it the more wonderful, whereas ignorance only makes it common and despicable.There are three things then, of special consideration in the words, which may declare and open unto you something of this mystery.First, What was the ground and reason, or occasion of the Son's sending into the world; next, What the Son, being sent, did in the world; and the third, For what end and use it was,—what fruit we have by it.The ground and reason of God sending his Son, is because there was an impossibility in the law to save man, which impossibility was not the law's fault, but man's defect, by reason of the weakness and impotency of our flesh to fulfil the law. Now, God having chosen some to life, and man having put this obstruction and impediment in his own way, which made it impossible for the law to give him life, though it was first given out as the way of life; therefore, that God should not fail in this glorious design of saving his chosen, he chose to send his own Son, in the likeness of flesh, as the only remedy of the law's impossibility. That which Christ, being sent into the likeness of flesh did, is the condemning of sin in the flesh, by a sacrifice offered for sin,—even the sacrifice of his own body upon the cross. He came in the likeness not of the flesh simply, for he was really a man; but in the likeness of sinful flesh,—though without sin, yet like a sinner,—as to the outward appearance, a sinner, because subject to all those infirmities and miseries which sin did first open a door for. Sin was the inlet of afflictions, of bodily infirmities and necessities, of death itself; and when the floods of these did overflow Christ's human nature, it was a great presumption to the world, who look and judge according to the outward appearance, that sin was the sluice opened to let in such an inundation of calamity. Now, he being thus in the likeness of a sinner, though not a sinner,—he, for sin, that is, because of sin, that had entered upon man, and made life impossible to him by the law; by occasion of that great enemy of God which had conquered mankind, he condemned sin in his flesh, he overthrew it in its plea and power against us. He condemned that which condemned us, overcame it in judgment, and made us free. By sustaining the curse of it in his flesh, he cut off all its plea against us. This is the great work and business, which was worthy of so noble a messenger, his own Son, sent to conquer his greatest enemy that he hates most. And then, in the third place, you see what benefit or fruit redounds to us by it; what was the end and purpose of it,—verse 4,“that the righteousness of the law might be fulfilled in us;”that seeing it was impossible for us to fulfil the righteousness of the law, and that so it became impossible to the law to fulfil our reward of life, it might be fulfilled by him in our name; and so the righteousness of the law being fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the law to us,—he having removed the impediment of our weakness, it might be not only possible, but certain to us.You would consider then the reason of Christ's coming. God made at first a covenant with man, promising him life upon perfect obedience to his law; and threatening death and damnation upon the transgression thereof. You see then, what was the way of life to Adam in the state of innocency. He was made able to satisfy the law with obedience, and the law was abundantly able to satisfy him, by giving life unto him. God's image upon man's soul instructed him sufficiently for the one and the Lord's promise made to him was as sufficient to accomplish the other; so that there was no impossibility then in the law, by reason of the strength which God gave man. But it continued not long so. Sin entering upon man, utterly disabled him; and because the strength of that covenant consisted in that mutual and joint concurrence of God's promise and man's obedience—this being broken, (the one party falling off,) that life and salvation becomes impossible to the[pg 162]promise alone to perform. It is sin that is the weakness and impotency of man. This is the disease which hath consumed his strength, and concluded man under a twofold impossibility, an impossibility to satisfy the curse, and an impossibility to obey the command. There are three things in the covenant of works,—a command of obedience, and a threatening of wrath and condemnation upon disobedience, and a promise of life upon obedience. Sin hath disabled us every way. In relation to the curse and threatening, man cannot satisfy it—no price, no ransom being found sufficient for the soul for the redemption of it is precious, and ceaseth for ever. That curse hath infinite wrath in it, which must needs swallow up finite man. And then in relation to the command, there is such a diminution of all the powers of the soul, such a corruption and defilement, by reason of the first sin, that that wherein man's strength lay, which was God's image, is cut off and spoiled, so that henceforth it is become impossible to yield any acceptable obedience to the commandment. And hence it is, from our impossibility to obey in time to come, that there is a holy and faultless impossibility upon the promise, to give life unto mankind. So you see that the law cannot do it, because of our weakness. If either man, while he was made upright, had continued in obedience, or man now fallen from uprightness, could satisfy for the fault done, and walk without any blemish in time coming, then it were feasible for the law to give life to us. But the one was not done, and the other now cannot be done, and so the impossibility of life by works, is refounded upon ourselves, who would not when we could, and now neither will nor can obey. Thus we may see clearly, that all mankind must needs perish, for any thing that man can do, and according to that first transaction of God with man, unless some other way and device be found out, which indeed was far from the eyes of all living,—without the reach of their invention or imagination. I believe if all the creatures, higher or lower, that have any reason, had convened to consult of this business, how to repair that breach made in the creation by man's sin, they might have vexed their brains, and racked their inventions unto all eternity, and yet never have fallen upon any probable way of making up this breach. They might have taken up a lamentation, not as the bemoaners of Babylon's ruin,—“we would have healed thee, and thou wouldst not,”—but rather thus,—we would heal thee, but we could not, and thou wouldst not. This design, which is here mentioned of repairing the breach, by destroying that which made it, sin, lay hid in the depth of God's wisdom, till it pleased himself to vent and publish it unto poor, forlorn, and desperate man, who, out of despair of recovery, had run away to hide himself. A poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose kingdom is over all, and who is present in all the corners of his universal kingdom,—in hell, in heaven, in the utmost corners of the earth. But this silly invention shows how hopeless the case was.Though this be the case and condition of man by nature, yet strange it is, to see every man by nature attempting his own delivery, and fancying a probability, yea, a certainty of that which is so impossible, that is an attaining of life by ourselves, according to the law and first covenant of works. Though our strength be gone, yet, like Samson, men rise up and think to walk and rouse up themselves as in former times, as if their strength were yet in them, and many never perceive that it is gone, till they be laid hold on by Satan according to the law's injunction, and bound in the chains of everlasting darkness. But then, alas! it is too late, for they cannot save themselves, and the season of a Saviour is gone. And this, no doubt, will be the accession of the bitterness and torment that damned souls shall be into,—that they dreamed of attaining life by a law that now is nothing but a ministration of death,—that they lost life by seeking their own righteousness, and made the law more able to condemn them, by their apprehending in themselves an ability to satisfy it, and by resting in a form of obedience to it. There is something natural in it. Adam and all his posterity were once to be saved this way,—so the terms run at first,“do this and live.”No wonder that something of that impression be retained; but that which was a virtue in Adam, while he retained integrity, and fulfilled his duty, is a mighty fault, and presumptuous madness in us, who have fallen from that blessed estate. If man, doing his duty, expected a reward, according to the promise, it was commendable, but for man, now rebellious and stubborn, and come short of[pg 163]the glory of God, to look for a reward from God, against whom he warneth continually, and that for rebellion and enmity, it is damnable. But besides this, I think this principle of self righteousness is much corrupted in man now, by what it was in Adam. I conceive, though Adam looked for life upon obedience, according to the promise, yet he rested not on, and trusted not in, his obedience. I believe, a holy and righteous man would be a humble man too, and would rather glory in God's grace than in his own works. The sense of a free and undeserved promise would not suffer him to reflect so much upon his own obedience, or put such a price upon it. But now, it is conjoined with unmeasurable pride, and arises only from self-love. There is no ground of men's looking to be saved by their own doings, but the inbred pride and self love of the heart, together with the ignorance of a better righteousness. Adam hid himself among the trees, and covered his nakedness with leaves, and truly the shift of the most part is no better. How vain and empty things do men trust unto, and from them conclude an expectation of eternal life! The most part think to be safe in the midst or thick of the trees of the church. If they be in the throng of a visible church, and adorned with church privileges, as baptism, hearing the word, and such like, they do persuade themselves all will be well. Some have civility, and a blameless conversation before men, and with such acts of righteousness, or rather wants of some gross outbreakings, do many cover their nakedness. If there be yet a larger and finer garment of profession of religion, and some outward performances of service to God, and duties to men, O then, men do enforce upon their own hearts the persuasion of heaven, and think their nakedness cannot be seen through it! These are the coverings, these are the grounds of claim and title, that men have to eternal life, and in the meantime they are ignorant of that large glorious robe of righteousness, which Christ, by his obedience and sufferings, did weave for naked sinners.But as the impossibility of the law's saving us, by reason of the weakness of the flesh, was the ground and occasion of Christ's coming into the flesh for to supply that defect, and take away that impossibility, so the sense and sight of this impossibility in us to satisfy and fulfill the law, and of the law to give life, is the very ground and reason of a soul's coming to Jesus Christ for the supplying of this want. As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by man's doing or suffering, that life should be obtained, so will not a soul come to Christ, the Son of God, through the vail of his flesh, until it discern and feel that it is otherwise impossible to satisfy the law or attain life. That was the impulsive cause (if we may say that there was any cause beside his love) why Christ came,—even man's misery, and remediless misery. And this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ,—the sense and impression of his desperate and lost estate without him. As there was first sin, and then a Saviour dying for sin, because nothing else could suffice, so there must be in the soul, first, the apprehension of sin, and that remediless sin, sin incurable by any created power or act, and then a sight of a Saviour coming to destroy sin and the works of the devil, and destroying it by dying for it. There is no employment for this Physician upon every slight apprehension of a wound or sickness, till it be found incurable, and help sought elsewhere be seen to be in vain. Indeed, upon the least apprehension of sin and misery, men ought to come to Christ. We shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed. Upon the least measure of it, you will not be cast out, according to his own word, but as certain it is, that men will not come to this Physician till they find no other can save them. These two things I wish were deeply and seriously thought upon,—that you cannot satisfy God's justice for the least point of guilt, and then, that you cannot do any thing in obedience to please God. There is a strange inconsideration, yea, I may say, ignorance among us. When you are challenged and convinced of sin, (as there is no conscience so benumbed, but in some measure it accuseth every man of many wrongs,) what is the course you fall on to pacify it or please God? Indeed, if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse yourselves in your own consciences, and answer the accusation by it. Either some other good works formerly done occur to you, or some resolution for amendment[pg 164]in time coming. And this you think shall pacify God and satisfy justice. But, alas! you are far from the righteousness of God, and you do err even in the very foundation of religion. These are but sparks of your own kindling, and for all these, you shall lie down in darkness and sorrow. These are but the vain expiations and excuses of natural consciences, which are led to some sense of a deity by the law written in their heart. But consider this once,—you must first satisfy the curse of the law which you are under, before you can be in any capacity to please him by new obedience. Now, if you should undertake to pay for your former breaches of the law, that will eternally ruin you; and therefore, you see the punishment is lengthened throughout eternity to them who have this to undergo alone. Go then, and first suffer the eternal wrath of an infinite God, and then come and offer obedience if thou can. But now, thou art in a double error, both of which are damnable; one is, thou thinkest thou art able, by consideration and resolution, to perform some acceptable obedience to God; another, that performance of obedience, and amending in time coming, will expiate former transgressions. If either of these were true, Christ needed not to have come in the likeness of sinful flesh, because it had been possible for the law to save thee. But now, the truth is, such is the utter disability and impotency of man through sin, that he can neither will, nor do the least good, truly good and pleasant to God. His nature and person being defiled, all he doth is unclean. And then, suppose it were possible that man could do any thing in obedience to his commands, yet it being unquestionable that all have sinned, satisfaction must first be made to God's threatening,“thou shalt die,”before obedience be acceptable, and that is impossible too. This, then, I leave upon your consciences, beseeching you to lay to heart the impossibility you are encompassed with on both hands; justice requiring a ransom, and you have none, and justice requiring new obedience again, and you can give none; old debts urging you, and new duty pressing you, and ye alike disabled for both; that so finding yourselves thus environed with indigency and impossibility within, you may be constrained to flee out of yourselves unto him that is both able and willing. This is not a superficial business, as you make it. It is not a matter of fancy, or memory, or expression, as most make it. Believe me, it is a serious business, a soul-work, such an exercise of spirit as useth to be when the soul is between despair and hope. Impossibility within, driving a soul out of itself, and possibility, yea, certainty of help without, even in Christ, drawing a soul in to him. Thus is the closure made, which is the foundation of our happiness.

Sermon VIII.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes, and from what fountain it flows, that a nation for a long time free from a foreign yoke, should now be made to submit their necks unto it. Many wonder that our nation, unconquered in the days of ignorance and darkness, should now be conquered in the days of the gospel; and there want not many ungodly spirits, that will rather impute the fault unto the reformation of religion, than take it to themselves. There are many secret heart jealousies among us, that Christ is a hard master, and cannot be served. But would you know the true original of our apparent and threatened bondage? Come and see; come and consider something expressed in these words. All your thoughts are busied about civil liberty; but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all men's affections[pg 154]and conversations; and when the glorious liberty of the sons of God is offered unto us in the gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed. Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this law of the Spirit of life in Christ is published, and proclaimed openly unto congregations, unto judicatories, and unto persons, yet few do regard it. The generality are in bondage to a contrary law of sin, and this they serve in the lusts thereof. Yea,—which most of all aggravates and heightens the offence,—even after we have all of us professed a subjection to the law of God, and to Jesus Christ, the King and Lawgiver, we are in an extraordinary way engaged to the Lord, by many oaths and covenants, to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his word and will, as the fundamental laws of this his kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yield willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience. Now what became of all this work, you may know. The generality of all ranks have rebelled against that Lord and Prince, and withdrawn from his allegiance, and revolted unto the same lusts and ways—these same courses against which we had, both by our profession of Christianity and solemn oaths, engaged ourselves. And so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruin. Because we would not serve our own God and Lord in our own land, therefore are so many led away captive169to serve strangers in another land, therefore we are like to be captives in our own land. Because we refused homage to our God, and obeyed strange lords within, therefore are we given up to the lust of strangers without.I would have you thinking, and that seriously, that there are worse masters you serve than those you most hate, and that there is a worse bondage, whereof you are insensible, than that you fear most. You fear strangers, but your greatest evil is within you. You might retire within, and behold worse masters, and more pernicious and mortal enemies to your well-being. This is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgment. If you could but rightly look upon other men, you might see, that they who are servants of divers lusts, are not their own men, so to speak; they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he! Whither doth not his lust drive him? Let him bind himself with resolutions, with vows, yet he cannot be holden by them. Shame before men, loss of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity. A man given to covetousness, how doth he serve that idol! How doth he forget himself to be a man!—or to have a reasonable soul within him, he is so devoted to it! And thus it is with every man by nature. There may be many petty little gods that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, unto which he hath sworn obedience and devotion. The man most civilized, most abstracted from the grosser outward pollutions,—yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There are some of the fundamental laws of Satan's[pg 155]kingdom, that rule in every natural man,—either the lust of the eyes, or the lust of the flesh, or the pride of life. Every man sacrificeth to one of these his credit and honour, or his pleasure, or his profit. Self, whatever way refined and subtilized in some, yet at best it is but an enemy to God; and without that sphere of self cannot a man act upon natural principles, till a higher Spirit come in, which is here spoken of.Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. ii. 2. Many account it only liberty and freedom, therefore they look upon the laws of the Spirit of life as cords and bonds, and consult to cast them off, and cut them asunder. But consider what a wretched life you have with your imperious lusts. The truth is, sin is for the most part its own punishment. I am sure you have more labour and toil in fulfilling the lusts of sin, than you might have in serving God. Men's lusts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest. What is the cause of all the disquiet, disorder, confusion, trouble, and wars in the world? From whence do contentions arise?“Come they not hence,”saith James, iv. 1,“even of your lusts that war in your members?”It is these that trouble the world, and these are the troublers of Israel's peace. These take away inward peace, domestic peace, and national peace. These lusts, covetousness, ambition, pride, passion, self-love, and such like, do set nation against nation, men and men, people and people, by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noisome and hurtful cares should he then be freed from! What a sweet calmness should possess that spirit! Will you be persuaded of it, beloved in the Lord, that it were easier to serve the Lord than to serve your lusts,—that they cost you more labour, disquiet, perplexity, and sorrow, than the Lord's service will; that so you may weary of such masters, and groan to be from under such a law of sin.But if that will not suffice to persuade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death. If you will not be persuaded to quit the service of sin, then tell me, what think you of your wages?“The wages of sin is death,”—that you may certainly expect; and can you look and long for such wages? God hath joined these together by a perpetual ordinance. They came into the world together,—“sin entered, and death by sin;”and they have gone hand in hand together since. And think you to dissolve what God hath joined? Before you go farther, and obey sin more, think, I pray you, what it can give you,—what doth it give you for the present, but much pain, and toil, and vexation, instead of promised pleasure and satisfaction? Sin doth with all men, as the devil doth with some of his sworn vassals and servants. They have a poor wretched life with him. They are wearied and troubled, to satisfy all his unreasonable and imperious commands. He loads them with base service, and they are still kept in expectation of some great reward; but for the present, they have nothing but misery and trouble. And at length he becomes the executioner, and perpetual tormentor of them whom he made to serve him. Such a master is sin, and such wages you may expect. Consider then, what your expectation is, before you go on, or engage further,—death. We are under a law of bodily death, therefore we are mortal. Our house is like a ruinous lodge, that drops through, and one day or other it must fall. Sin hath brought in the seeds of corruption into men's nature, which dissolve it, else it had been immortal. But there is a worse death after this, a living death, in respect of which simple death would be chosen rather. Men will rather live very miserably than die. Nature hath an aversion to it,—“skin for skin, and all for life will a man give.”Death imports a destruction of being, which every thing naturally seeks to preserve. But O what a dreadful life is it, worse than death, when men will choose death rather than life! O how terrible will it be to hear that word,“Hills and mountains, fall on us, and cover us!”Men newly risen, their bodies and souls meet again after a long separation, and this to be their mutual entertainment one to another,—the body to wish it were still in the dust, and the soul to desire it might never be in the body! Surely if we had so much grace as to believe[pg 156]this, and tremble at it, before we be forced to act it, there were some hope. If we could persuade ourselves once of this, that the ways of sin, all of them, how pleasant, how profitable soever, whatsoever gain they bring in, whatsoever satisfaction they give, that they are nothing else but“the ways of death,”and go down to the chambers of hell; that they will delude and deceive us, and so in end destroy us;—if we might once believe this with our heart, there were some hope that we would break off from them, and choose the untrodden paths of godliness, which are pleasantness and peace. However, this is the condition of all men, once to be under sin, and under a sentence of death for sin. It is the unbelief of this, and a conceit of freedom, that securely and certainly destroys the world, by keeping souls from Jesus Christ, the Prince of Life.But there is a delivery, and that is the thing expressed in the words. There is freedom from both attainable. And I think, the very hearing of such a thing, that there is a redemption from sin and misery possible, yea, and that some are actually delivered from it; this might stir up in our hearts some holy ambition, and earnest desire after such a state. How might it awaken our hearts after it! But this is the wofulness of a natural condition, that a soul under the power of sin can neither help itself nor rightly desire help from another, because the will is captive too. This makes it a very desperate and remediless business to any human expectation, because such a soul is well-pleased with its own fetters, and loves its own prison, and so can neither long for freedom, nor welcome the Son who is come to make free. But yet, there is a freedom and delivery; and if ye ask who are partakers of it, the text declares it to you,—even those who are in Jesus Christ, and walk according to the Spirit of Christ. All those, and those only, who, finding themselves“dead in trespasses and sins,”under the power and dominion of sin, and likewise under the sentence of death and condemnation, begin to lift up their heads upon the hope of a Saviour, and to look unto their Redeemer as poor prisoners, whose eyes and looks are strong entreaties, and instead of many requests;—such as give an entire renounce unto their former ways and prevailing lusts, and give up themselves, in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own. There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led about with divers lusts, as well as others, who walked after the course of this world, and fulfilled the desires of the flesh, and were children of wrath, as well as others; but now they are quickened in Christ Jesus, and have abandoned their former way. They have another rule, another way, other principles. Their study is now to please God, and grow in holiness. The ways they delighted in, in former times, are now loathsome. They think that a filthy puddle, which they drank greedily of; and now it is all, or their chiefest grief and burden, that so much of that old man must be carried about with them,—and so this expresseth many groans from them with Paul,“Woe is me, miserable man! who shall deliver me?”Such souls are, in a manner, so to speak, half redeemed, who being made sensible of their bondage, groan and pant for a Redeemer. The day of their complete redemption is at hand. All of you are witnesses of this, that there are some thus freed, but they are signs and wonders indeed to the world. Their kinsmen, their acquaintance, their friends and neighbours, wonder what is become of them. They think it strange they walk not, and run not into that same excess of riot with them. But whosoever thou art, that art escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction. Think it strange, that thou didst run so long with them, and that all will not run in these pleasant ways with thee. Think it strange that thou runnest so slowly, when so great a prize is to be obtained,—an immortal and never-fading crown. If mortifying and crucifying the lusts of the flesh, if dying to the world, and to thyself, seem very hard and unpleasant to thee, if it be as the plucking out of thine eye, and cutting off thine hand; know then, that corruption is much alive yet, and hath much power in thee. But remember, that if thou canst have but so much grace and resolution, as to kill and crucify these lusts, without foolish and hurtful pity,—if thou canst attain that victory over thyself, thou shalt never be a loser. Thou canst not repent it afterward. To die to ourselves and the world, to kill sin within—O that makes way to a life hid from the world, one hour whereof is better than many ages in sinful pleasure! Quicken thyself often with this thought, that there is a true life after such a[pg 157]death, and that thou canst not pass into it, but by the valley of the death of thy lusts. Remember, that thou dost but kill thine enemies, which embrace that they may strangle thee; and then stir up yourself with this consideration,—the life of sin will be thy death. Better enter heaven without these lusts, than go to hell with them.

Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

That whereabout the thoughts and discourses of men now run, is freedom and liberty, or bondage and slavery. All men are afraid to lose their liberties, and be made servants to strangers. And indeed liberty, whether national or personal, even in civil respects, is a great mercy and privilege. But alas! men know not, neither do they consider, what is the ground and reason of such changes, and from what fountain it flows, that a nation for a long time free from a foreign yoke, should now be made to submit their necks unto it. Many wonder that our nation, unconquered in the days of ignorance and darkness, should now be conquered in the days of the gospel; and there want not many ungodly spirits, that will rather impute the fault unto the reformation of religion, than take it to themselves. There are many secret heart jealousies among us, that Christ is a hard master, and cannot be served. But would you know the true original of our apparent and threatened bondage? Come and see; come and consider something expressed in these words. All your thoughts are busied about civil liberty; but you do not consider that you are in bondage while you are free, and that to worse masters than you fear. We are under a law of sin and death, that hath the dominion and sway in all men's affections[pg 154]and conversations; and when the glorious liberty of the sons of God is offered unto us in the gospel, when the Son hath come to make us free, we love our own chains, and will not suffer them to be loosed. Therefore it is that a nation that hath despised such a gracious offer of peace and freedom in Jesus Christ, is robbed and spoiled of peace and freedom. When this law of the Spirit of life in Christ is published, and proclaimed openly unto congregations, unto judicatories, and unto persons, yet few do regard it. The generality are in bondage to a contrary law of sin, and this they serve in the lusts thereof. Yea,—which most of all aggravates and heightens the offence,—even after we have all of us professed a subjection to the law of God, and to Jesus Christ, the King and Lawgiver, we are in an extraordinary way engaged to the Lord, by many oaths and covenants, to be his people; we did consent that he should be our King, and that we should be ruled in our profession and practice by his word and will, as the fundamental laws of this his kingdom; we did solemnly renounce all strange lords, that had tyrannized over us; and did swear against them, never to yield willing obedience unto them; namely, the lusts of the world, ignorance of God, unbelief, and disobedience. Now what became of all this work, you may know. The generality of all ranks have rebelled against that Lord and Prince, and withdrawn from his allegiance, and revolted unto the same lusts and ways—these same courses against which we had, both by our profession of Christianity and solemn oaths, engaged ourselves. And so men have voluntarily and heartily subjected themselves unto the laws of sin, and desires of the flesh. Hence is the beginning of our ruin. Because we would not serve our own God and Lord in our own land, therefore are so many led away captive169to serve strangers in another land, therefore we are like to be captives in our own land. Because we refused homage to our God, and obeyed strange lords within, therefore are we given up to the lust of strangers without.

I would have you thinking, and that seriously, that there are worse masters you serve than those you most hate, and that there is a worse bondage, whereof you are insensible, than that you fear most. You fear strangers, but your greatest evil is within you. You might retire within, and behold worse masters, and more pernicious and mortal enemies to your well-being. This is the case of all men by nature, and of all men as far as in nature; sin ruling, commanding in them, and lording it over them, and they willingly following after the commandment, and so oppressed and broken in judgment. If you could but rightly look upon other men, you might see, that they who are servants of divers lusts, are not their own men, so to speak; they have not the command of themselves. Look upon a man given to drunkenness, and what a slave is he! Whither doth not his lust drive him? Let him bind himself with resolutions, with vows, yet he cannot be holden by them. Shame before men, loss of estate, decay of health, temporal punishment, nay, eternal, all set together, cannot keep him from fulfilling the desires of that lust, when he hath opportunity. A man given to covetousness, how doth he serve that idol! How doth he forget himself to be a man!—or to have a reasonable soul within him, he is so devoted to it! And thus it is with every man by nature. There may be many petty little gods that he worships upon occasion, but every unrenewed man hath some one thing predominant in him, unto which he hath sworn obedience and devotion. The man most civilized, most abstracted from the grosser outward pollutions,—yet certainly, his heart within is but a temple full of idols, to the love and service of which he is devoted. There are some of the fundamental laws of Satan's[pg 155]kingdom, that rule in every natural man,—either the lust of the eyes, or the lust of the flesh, or the pride of life. Every man sacrificeth to one of these his credit and honour, or his pleasure, or his profit. Self, whatever way refined and subtilized in some, yet at best it is but an enemy to God; and without that sphere of self cannot a man act upon natural principles, till a higher Spirit come in, which is here spoken of.

Oh! that you would take this for bondage, to be under this woful necessity of satisfying and fulfilling the desires of your flesh and mind, Eph. ii. 2. Many account it only liberty and freedom, therefore they look upon the laws of the Spirit of life as cords and bonds, and consult to cast them off, and cut them asunder. But consider what a wretched life you have with your imperious lusts. The truth is, sin is for the most part its own punishment. I am sure you have more labour and toil in fulfilling the lusts of sin, than you might have in serving God. Men's lusts are never at quiet, they are continually putting you on service, they are still driving and dragging men headlong, hurrying them to and fro, and they cannot get rest. What is the cause of all the disquiet, disorder, confusion, trouble, and wars in the world? From whence do contentions arise?“Come they not hence,”saith James, iv. 1,“even of your lusts that war in your members?”It is these that trouble the world, and these are the troublers of Israel's peace. These take away inward peace, domestic peace, and national peace. These lusts, covetousness, ambition, pride, passion, self-love, and such like, do set nation against nation, men and men, people and people, by the ears. These multiply businesses beyond necessity; these multiply cares without profit, and so bring forth vexation and torment. If a man had his lusts subdued, and his affections composed unto moderation and sobriety, O what a multitude of noisome and hurtful cares should he then be freed from! What a sweet calmness should possess that spirit! Will you be persuaded of it, beloved in the Lord, that it were easier to serve the Lord than to serve your lusts,—that they cost you more labour, disquiet, perplexity, and sorrow, than the Lord's service will; that so you may weary of such masters, and groan to be from under such a law of sin.

But if that will not suffice to persuade you, then consider, in the next room, if you will needs serve a law of sin, you must needs be subject to a law of death. If you will not be persuaded to quit the service of sin, then tell me, what think you of your wages?“The wages of sin is death,”—that you may certainly expect; and can you look and long for such wages? God hath joined these together by a perpetual ordinance. They came into the world together,—“sin entered, and death by sin;”and they have gone hand in hand together since. And think you to dissolve what God hath joined? Before you go farther, and obey sin more, think, I pray you, what it can give you,—what doth it give you for the present, but much pain, and toil, and vexation, instead of promised pleasure and satisfaction? Sin doth with all men, as the devil doth with some of his sworn vassals and servants. They have a poor wretched life with him. They are wearied and troubled, to satisfy all his unreasonable and imperious commands. He loads them with base service, and they are still kept in expectation of some great reward; but for the present, they have nothing but misery and trouble. And at length he becomes the executioner, and perpetual tormentor of them whom he made to serve him. Such a master is sin, and such wages you may expect. Consider then, what your expectation is, before you go on, or engage further,—death. We are under a law of bodily death, therefore we are mortal. Our house is like a ruinous lodge, that drops through, and one day or other it must fall. Sin hath brought in the seeds of corruption into men's nature, which dissolve it, else it had been immortal. But there is a worse death after this, a living death, in respect of which simple death would be chosen rather. Men will rather live very miserably than die. Nature hath an aversion to it,—“skin for skin, and all for life will a man give.”Death imports a destruction of being, which every thing naturally seeks to preserve. But O what a dreadful life is it, worse than death, when men will choose death rather than life! O how terrible will it be to hear that word,“Hills and mountains, fall on us, and cover us!”Men newly risen, their bodies and souls meet again after a long separation, and this to be their mutual entertainment one to another,—the body to wish it were still in the dust, and the soul to desire it might never be in the body! Surely if we had so much grace as to believe[pg 156]this, and tremble at it, before we be forced to act it, there were some hope. If we could persuade ourselves once of this, that the ways of sin, all of them, how pleasant, how profitable soever, whatsoever gain they bring in, whatsoever satisfaction they give, that they are nothing else but“the ways of death,”and go down to the chambers of hell; that they will delude and deceive us, and so in end destroy us;—if we might once believe this with our heart, there were some hope that we would break off from them, and choose the untrodden paths of godliness, which are pleasantness and peace. However, this is the condition of all men, once to be under sin, and under a sentence of death for sin. It is the unbelief of this, and a conceit of freedom, that securely and certainly destroys the world, by keeping souls from Jesus Christ, the Prince of Life.

But there is a delivery, and that is the thing expressed in the words. There is freedom from both attainable. And I think, the very hearing of such a thing, that there is a redemption from sin and misery possible, yea, and that some are actually delivered from it; this might stir up in our hearts some holy ambition, and earnest desire after such a state. How might it awaken our hearts after it! But this is the wofulness of a natural condition, that a soul under the power of sin can neither help itself nor rightly desire help from another, because the will is captive too. This makes it a very desperate and remediless business to any human expectation, because such a soul is well-pleased with its own fetters, and loves its own prison, and so can neither long for freedom, nor welcome the Son who is come to make free. But yet, there is a freedom and delivery; and if ye ask who are partakers of it, the text declares it to you,—even those who are in Jesus Christ, and walk according to the Spirit of Christ. All those, and those only, who, finding themselves“dead in trespasses and sins,”under the power and dominion of sin, and likewise under the sentence of death and condemnation, begin to lift up their heads upon the hope of a Saviour, and to look unto their Redeemer as poor prisoners, whose eyes and looks are strong entreaties, and instead of many requests;—such as give an entire renounce unto their former ways and prevailing lusts, and give up themselves, in testimony of their sense of his unspeakable favour of redemption, to be wholly his, and not their own. There are some souls who are free from the dominion of sin, and from the danger of death, some who were once led about with divers lusts, as well as others, who walked after the course of this world, and fulfilled the desires of the flesh, and were children of wrath, as well as others; but now they are quickened in Christ Jesus, and have abandoned their former way. They have another rule, another way, other principles. Their study is now to please God, and grow in holiness. The ways they delighted in, in former times, are now loathsome. They think that a filthy puddle, which they drank greedily of; and now it is all, or their chiefest grief and burden, that so much of that old man must be carried about with them,—and so this expresseth many groans from them with Paul,“Woe is me, miserable man! who shall deliver me?”Such souls are, in a manner, so to speak, half redeemed, who being made sensible of their bondage, groan and pant for a Redeemer. The day of their complete redemption is at hand. All of you are witnesses of this, that there are some thus freed, but they are signs and wonders indeed to the world. Their kinsmen, their acquaintance, their friends and neighbours, wonder what is become of them. They think it strange they walk not, and run not into that same excess of riot with them. But whosoever thou art, that art escaped from under the slavery of sin, wonder at the world, that doth run so madly on their own destruction. Think it strange, that thou didst run so long with them, and that all will not run in these pleasant ways with thee. Think it strange that thou runnest so slowly, when so great a prize is to be obtained,—an immortal and never-fading crown. If mortifying and crucifying the lusts of the flesh, if dying to the world, and to thyself, seem very hard and unpleasant to thee, if it be as the plucking out of thine eye, and cutting off thine hand; know then, that corruption is much alive yet, and hath much power in thee. But remember, that if thou canst have but so much grace and resolution, as to kill and crucify these lusts, without foolish and hurtful pity,—if thou canst attain that victory over thyself, thou shalt never be a loser. Thou canst not repent it afterward. To die to ourselves and the world, to kill sin within—O that makes way to a life hid from the world, one hour whereof is better than many ages in sinful pleasure! Quicken thyself often with this thought, that there is a true life after such a[pg 157]death, and that thou canst not pass into it, but by the valley of the death of thy lusts. Remember, that thou dost but kill thine enemies, which embrace that they may strangle thee; and then stir up yourself with this consideration,—the life of sin will be thy death. Better enter heaven without these lusts, than go to hell with them.

Sermon IX.Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”That which makes the delivery of men from the tyranny of sin and death most difficult, and utterly impossible unto nature, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conquered, and sin hath its imperial throne seated there. Other conquerors invade men against their will, and so they rule against their will. They retain men in subjection by fear and not by love. And so whenever any occasion offers, they are glad to cast off the yoke of unwilling obedience. But sin hath first conquered men's judgment, by blinding it,—putting out the eye of the understanding, and then invaded the affections of men, drawn them over to its side; and by these, it keeps all in a most willing obedience. Now, what hopes are there then of delivery, when the prisoner accounts his bondage liberty, and his prison a palace? What expectation of freedom, when all that is within us conspires to the upholding that tyrannous dominion of sin, against all that would cast off its usurpation, as if they were mortal enemies?Yet there is a delivery possible, but such as would not have entered into the heart of man to imagine; and it is here expressed,—“the law of the Spirit of life,”&c. This declares how, and by what means, we may be made free. Not indeed by any power within us, not by any created power without us. Sin is stronger than all these, because its imperial seat is within, far without the reach of all created power. There may be some means used by men, to beat it out of the outworks of the outward man, to chase it out of the external members; some means to restrain it from such gross out-breakings; but there is none can lay siege to the soul within, or storm the understanding and will, where it hath its principal residence. It is inaccessible, and impregnable by any human power. No entreaties or persuasions, no terrors or threatenings, can prevail; it can neither be stormed by violence, nor undermined by skill, because it is within the spirit of the mind; until at length some other spirit stronger than our spirit come; till the Spirit of life which is in Christ, come and bind the strong man, and so make the poor soul free. You heard that we were under a law of death, and under the power of sin. Now there is another law, answering this law, and a power to overcome this power. You may indeed ask, by what law or authority can a sinner that is bound over, by God's justice, unto death and condemnation, be released? Is there any law above God's law, and the sentence of his justice? The apostle answers, that there is a law above it, a law after it,—“the law of the Spirit of life.”Jesus Christ opposes law unto law, the law of life unto the law of death; the gospel unto the law, the second covenant unto the first. Thus it is then, Jesus Christ, the eternal Son of God, full of grace and truth, did come in man's stead, when the law and sentence of death was passed upon all mankind, and there was no expectation, from the terms of the first covenant, that there should be any dispensation or mitigation of the rigour of it. He obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him. And so he took part of our flesh, for this end, that he might be made a curse for us, and so redeem us from the curse. Thus, having satisfied justice, and fulfilled the sentence of death, by suffering death,—“Him hath God exalted to be a Prince and a Saviour,”and the head of all things. In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another law in Zion; another sentence, even of life and absolution, unto all, and upon all them that shall believe in his name. Thus you[pg 158]see the law of death abrogated by a new law of life, because our Lord and Saviour was made under the law of death, and suffered under it, and satisfied it, that all his seed might be freed from it, and might come under a life-giving law. So that it appears to be true, that was said at first,“there is no condemnation to them that are in Christ,”—there is no law, no justice against them.But then another difficulty as great as the former is in the way. Though such a law and sentence of life and absolution be pronounced in the gospel, in Christ's name, yet we are dead in sins and trespasses. We neither know nor feel our misery, nor can we come to a Redeemer. As there was a law of death above our head, so there is a law of sin within our hearts, which rules and commands us; and there is neither will nor ability to escape from under it. It is true, life and freedom is preached in Christ, to all that come to him for life. To all that renounce sin's dominion is remission of sin preached. But here is the greatest difficulty,—how can a dead soul stir, rise, and walk,—how can a slave to sin, and a willing captive, renounce it, when he hath neither to will nor to do? Indeed, if all had been purchased for us, if eternal life and forgiveness of sins had been brought near us, and all the business done to our consent, and that only wanting; if these had been the terms, I have purchased life, now rise and embrace it of yourselves, truly it had been an unsuccessful business. Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon our acceptation. Therefore, it is well provided for this also, that there should be a power to overcome this power, a spirit of life in Christ to quicken dead sinners, and raise them up, and draw them to him. And so, the second Adam hath this prerogative beyond the first, that he is not only a living soul in himself, but a quickening Spirit to all that are given him of the Father, 1 Cor. xv. 45. So then, as Christ Jesus hath law and right on his side, to free us from death, so he hath virtue and power in him to accomplish our delivery from sin. As he hath fair law to loose the chains of condemnation, and to repeal the sentence passed against us, without prejudice to God's justice, he having fully satisfied the same in our name, so he hath sufficient power given him to loose the fetters of sin from off us. When he hath paid the price, and satisfied the Father, so that justice can crave nothing, yet he hath one adversary to deal with. Satan hath sinners bound with the cords of their own lusts, in a prison of darkness and unbelief. Jesus Christ therefore comes out to conquer this enemy, and to redeem his elect ones from that unjust usurpation of sin,—to bring them out of the prison by the strong hand. And therefore, he is one mighty and able to save to the uttermost; he hath might to do it, as well as right to it.Consider, then, my beloved, these two things, which are the breasts of our consolation, and the foundation of our hope. We are once lost and utterly undone, both in regard of God's justice, and our own utter inability to help ourselves, which is strengthened by our unwillingness, and thus made a more desperate business. Now, God hath provided a suitable remedy; he hath“laid help on one that is mighty,”indeed, who hath almighty power; and by his power he first conflicted with the punishment of our sins, and with his Father's wrath, and hath overcome, discharged, and satisfied that, and so hath purchased a right unto us, to give salvation to whom he will. He conquered, and by his power obtained this supreme authority of life and death.Now, having this authority established in his person, the next work is to apply this purchase,—actually to confer this life. And therefore he hath almighty power to raise up dead sinners; to create us again to good works; to redeem us from the tyranny of sin and Satan, whose slaves we are. He hath a Spirit of life, which he communicates to his seed; he breathes it into those souls that he died for, and dispossesseth that powerful corruption that dwells in us. Hence it comes to pass, that they walk after the Spirit, though they be in the flesh; because the powerful Spirit of Christ hath entered, and taken possession of their spirits, Isa. lix. 20, 21.Let us not be discouraged in our apprehensions of Christ. When we look on our ruinous and desperate estate, let us not conclude, it is past hope, and past his help too. We do proclaim, in the name of Jesus Christ, that there is no sinner, howsoever justly under a sentence of death and damnation, but they may in him find a relaxation from that sentence, and that without the impairing of God's justice. And[pg 159]this is a marvellous ground of comfort, that may establish our souls, (1 John i. 9.) even this, that law and justice is upon Christ's side, and nothing to accuse or plead against a sinner that employs him for his advocate. But know this also, that you are not delivered from death that you may live under sin; nay, you are redeemed from death, that you may be freed from the law of sin. But that must be done by his almighty Spirit, and cannot be otherwise done.I know not whether of these is matter of greatest comfort,—that there is in Christ a redemption from the wrath of God and from hell; and that there is a redemption too, from sin, and corruption which dwells within us. But sure I am, both of them will be most sweet and comfortable to a believer; and without both, Christ were not a complete Redeemer, nor we completely redeemed. Neither would a believing soul, in which there is any measure of this new law and divine life, be satisfied without both these. Many are miserably deluded in their apprehensions of the gospel. They take it up thus, as if it were nothing but a proclamation of freedom from misery, from death and damnation; and so the most part catch at nothing else in it, and from thence take liberty to walk after their former lusts and courses. This is the woful practical use that the generality of hearers make of the free intimation of pardon, and forgiveness of sin, and delivery from wrath. They admit some general notion of that, and stop there, and examine not what further is in the gospel; and so you will see the slaves of sin professing a kind of hope of freedom from death,—the servants and vassals of corruption, who walk after the course of this world, and fulfil the lusts and desires of their mind and flesh, yet fancying a freedom and immunity from condemnation,—men living in sin, yet thinking of escaping wrath,—which dreams could not be entertained in men, if they did drink in all the truth, and open both their ears to the gospel; if our spirits were not narrow and limited, and so excluded the one half of the gospel, that is, our redemption from sin. There is too much of this, even among the children of God,—a strange narrowness of spirit, which admits not whole and entire truth. It falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear. And if at any time we consider, and busy our thoughts about freedom from the law of sin, and victory over corruption, such is the scantiness of room and capacity in our spirits, that we lose the remembrance of delivery from death and condemnation in Christ Jesus. Thus we are tossed between two extremes,—the quicksands of presumption and wantonness, and the rocks of unbelief and despair or discouragement, both of which do kill the Christian's life, and make all to fade and wither. But this were the way, and only way, to preserve the soul in good ease,—even to keep these two continually in our sight, that we are redeemed from death and misery in Christ, and that not to serve ourselves, or to continue in our sins, but that we may be redeemed from that sin that dwells in us, and that both these are purchased by Jesus Christ, and done by his power,—the one in his own person, the other by his Spirit within us. I would have you correcting your misapprehensions of the gospel. Do not so much look on victory and freedom from sin as a duty and task, though we be infinitely bound to it; but rather as a privilege and dignity conferred upon us by Christ. Look not upon it, I say, only as your duty, as many do; and by this means are discouraged from the sight of their own infirmity and weakness, as being too weak for such a strong party; but look upon it as the one half, and the greater half, of the benefit conferred by Christ's death,—as the greater half of the redemption which the Redeemer, by his office, is bound to accomplish. He will redeem Israel from all his iniquities;“with him is plenteous redemption,”Psal. cxxx. 7, 8. This is the plenty, this is the sufficiency of it,—that he redeems not only from misery, but from iniquity, and that all iniquities. I would not desire a believer's soul to be in a better posture here away,170than this,—to be looking upon sin indwelling as his bondage, and redemption from it as freedom; to account himself in so far free, as the free Spirit of Christ enters and writes that free law of love and obedience in his heart, and blots out these base characters of the law of sin. It were a good temper to be groaning for the redemption of the[pg 160]soul, and why doth a believer groan for the redemption of the body, but because he shall then be freed wholly from the law of sin, and from the presence of sin? I know not a greater argument to a gracious heart, to subdue his corruption, and strive for freedom from the law of sin, than the freedom obtained from the law of death. Nor is there any clearer argument and evidence of a soul delivered from death than to strive for the freedom of the spirit from the law of sin. These jointly help one another. Freedom from death will raise up a Christian's heart to aspire to a freedom and liberty from sin, and again, freedom from sin will witness and evidence that such an one is delivered from death. When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well, and indeed thus it will be in some measure with every soul that is quickened by this new law of the Spirit of life, for it is the entry of this that expels its contrary, the law of sin. And indeed the law must enter, the command and the promise must enter into the soul, and the affections of the soul be enlivened thereby, or rather the soul changed into the similitude of that mould or else the having of it in a book, or in one's memory and understanding, will never make him the richer or freer. A Christian looks to the pattern of the law, and the word of the gospel without, but he must be changed into the image of it, by beholding it, and so he becomes a living law to himself. The Spirit writes these precepts and practices of Christ's, in which he commands imitation, upon the fleshly tables of the heart. And now the law is not a rod above his head, as above a slave, but it is turned into a law of love within his heart and hath something like a natural instinct in it. All that men can do, either to themselves or others, will not purchase the least measure of freedom from predominant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come. It is our part to hoise up sails, and wait for the wind, to use means, and wait on him in his way and order. But all will be in vain, till this stronger one come and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.

Verse 2.—“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death.”

That which makes the delivery of men from the tyranny of sin and death most difficult, and utterly impossible unto nature, is, that sinners have given up themselves unto it, as if it were true liberty, that the will and affections of men are conquered, and sin hath its imperial throne seated there. Other conquerors invade men against their will, and so they rule against their will. They retain men in subjection by fear and not by love. And so whenever any occasion offers, they are glad to cast off the yoke of unwilling obedience. But sin hath first conquered men's judgment, by blinding it,—putting out the eye of the understanding, and then invaded the affections of men, drawn them over to its side; and by these, it keeps all in a most willing obedience. Now, what hopes are there then of delivery, when the prisoner accounts his bondage liberty, and his prison a palace? What expectation of freedom, when all that is within us conspires to the upholding that tyrannous dominion of sin, against all that would cast off its usurpation, as if they were mortal enemies?

Yet there is a delivery possible, but such as would not have entered into the heart of man to imagine; and it is here expressed,—“the law of the Spirit of life,”&c. This declares how, and by what means, we may be made free. Not indeed by any power within us, not by any created power without us. Sin is stronger than all these, because its imperial seat is within, far without the reach of all created power. There may be some means used by men, to beat it out of the outworks of the outward man, to chase it out of the external members; some means to restrain it from such gross out-breakings; but there is none can lay siege to the soul within, or storm the understanding and will, where it hath its principal residence. It is inaccessible, and impregnable by any human power. No entreaties or persuasions, no terrors or threatenings, can prevail; it can neither be stormed by violence, nor undermined by skill, because it is within the spirit of the mind; until at length some other spirit stronger than our spirit come; till the Spirit of life which is in Christ, come and bind the strong man, and so make the poor soul free. You heard that we were under a law of death, and under the power of sin. Now there is another law, answering this law, and a power to overcome this power. You may indeed ask, by what law or authority can a sinner that is bound over, by God's justice, unto death and condemnation, be released? Is there any law above God's law, and the sentence of his justice? The apostle answers, that there is a law above it, a law after it,—“the law of the Spirit of life.”Jesus Christ opposes law unto law, the law of life unto the law of death; the gospel unto the law, the second covenant unto the first. Thus it is then, Jesus Christ, the eternal Son of God, full of grace and truth, did come in man's stead, when the law and sentence of death was passed upon all mankind, and there was no expectation, from the terms of the first covenant, that there should be any dispensation or mitigation of the rigour of it. He obtains this, that so many as God had chosen unto life, their sins and their punishment might be laid on him. And so he took part of our flesh, for this end, that he might be made a curse for us, and so redeem us from the curse. Thus, having satisfied justice, and fulfilled the sentence of death, by suffering death,—“Him hath God exalted to be a Prince and a Saviour,”and the head of all things. In compensation of this great and weighty work given him by his Father, all judgment is committed to him, and so he sends out and proclaims another law in Zion; another sentence, even of life and absolution, unto all, and upon all them that shall believe in his name. Thus you[pg 158]see the law of death abrogated by a new law of life, because our Lord and Saviour was made under the law of death, and suffered under it, and satisfied it, that all his seed might be freed from it, and might come under a life-giving law. So that it appears to be true, that was said at first,“there is no condemnation to them that are in Christ,”—there is no law, no justice against them.

But then another difficulty as great as the former is in the way. Though such a law and sentence of life and absolution be pronounced in the gospel, in Christ's name, yet we are dead in sins and trespasses. We neither know nor feel our misery, nor can we come to a Redeemer. As there was a law of death above our head, so there is a law of sin within our hearts, which rules and commands us; and there is neither will nor ability to escape from under it. It is true, life and freedom is preached in Christ, to all that come to him for life. To all that renounce sin's dominion is remission of sin preached. But here is the greatest difficulty,—how can a dead soul stir, rise, and walk,—how can a slave to sin, and a willing captive, renounce it, when he hath neither to will nor to do? Indeed, if all had been purchased for us, if eternal life and forgiveness of sins had been brought near us, and all the business done to our consent, and that only wanting; if these had been the terms, I have purchased life, now rise and embrace it of yourselves, truly it had been an unsuccessful business. Christ had lost all that was given him, if the moment and weight of our salvation had been hung upon our acceptation. Therefore, it is well provided for this also, that there should be a power to overcome this power, a spirit of life in Christ to quicken dead sinners, and raise them up, and draw them to him. And so, the second Adam hath this prerogative beyond the first, that he is not only a living soul in himself, but a quickening Spirit to all that are given him of the Father, 1 Cor. xv. 45. So then, as Christ Jesus hath law and right on his side, to free us from death, so he hath virtue and power in him to accomplish our delivery from sin. As he hath fair law to loose the chains of condemnation, and to repeal the sentence passed against us, without prejudice to God's justice, he having fully satisfied the same in our name, so he hath sufficient power given him to loose the fetters of sin from off us. When he hath paid the price, and satisfied the Father, so that justice can crave nothing, yet he hath one adversary to deal with. Satan hath sinners bound with the cords of their own lusts, in a prison of darkness and unbelief. Jesus Christ therefore comes out to conquer this enemy, and to redeem his elect ones from that unjust usurpation of sin,—to bring them out of the prison by the strong hand. And therefore, he is one mighty and able to save to the uttermost; he hath might to do it, as well as right to it.

Consider, then, my beloved, these two things, which are the breasts of our consolation, and the foundation of our hope. We are once lost and utterly undone, both in regard of God's justice, and our own utter inability to help ourselves, which is strengthened by our unwillingness, and thus made a more desperate business. Now, God hath provided a suitable remedy; he hath“laid help on one that is mighty,”indeed, who hath almighty power; and by his power he first conflicted with the punishment of our sins, and with his Father's wrath, and hath overcome, discharged, and satisfied that, and so hath purchased a right unto us, to give salvation to whom he will. He conquered, and by his power obtained this supreme authority of life and death.

Now, having this authority established in his person, the next work is to apply this purchase,—actually to confer this life. And therefore he hath almighty power to raise up dead sinners; to create us again to good works; to redeem us from the tyranny of sin and Satan, whose slaves we are. He hath a Spirit of life, which he communicates to his seed; he breathes it into those souls that he died for, and dispossesseth that powerful corruption that dwells in us. Hence it comes to pass, that they walk after the Spirit, though they be in the flesh; because the powerful Spirit of Christ hath entered, and taken possession of their spirits, Isa. lix. 20, 21.

Let us not be discouraged in our apprehensions of Christ. When we look on our ruinous and desperate estate, let us not conclude, it is past hope, and past his help too. We do proclaim, in the name of Jesus Christ, that there is no sinner, howsoever justly under a sentence of death and damnation, but they may in him find a relaxation from that sentence, and that without the impairing of God's justice. And[pg 159]this is a marvellous ground of comfort, that may establish our souls, (1 John i. 9.) even this, that law and justice is upon Christ's side, and nothing to accuse or plead against a sinner that employs him for his advocate. But know this also, that you are not delivered from death that you may live under sin; nay, you are redeemed from death, that you may be freed from the law of sin. But that must be done by his almighty Spirit, and cannot be otherwise done.

I know not whether of these is matter of greatest comfort,—that there is in Christ a redemption from the wrath of God and from hell; and that there is a redemption too, from sin, and corruption which dwells within us. But sure I am, both of them will be most sweet and comfortable to a believer; and without both, Christ were not a complete Redeemer, nor we completely redeemed. Neither would a believing soul, in which there is any measure of this new law and divine life, be satisfied without both these. Many are miserably deluded in their apprehensions of the gospel. They take it up thus, as if it were nothing but a proclamation of freedom from misery, from death and damnation; and so the most part catch at nothing else in it, and from thence take liberty to walk after their former lusts and courses. This is the woful practical use that the generality of hearers make of the free intimation of pardon, and forgiveness of sin, and delivery from wrath. They admit some general notion of that, and stop there, and examine not what further is in the gospel; and so you will see the slaves of sin professing a kind of hope of freedom from death,—the servants and vassals of corruption, who walk after the course of this world, and fulfil the lusts and desires of their mind and flesh, yet fancying a freedom and immunity from condemnation,—men living in sin, yet thinking of escaping wrath,—which dreams could not be entertained in men, if they did drink in all the truth, and open both their ears to the gospel; if our spirits were not narrow and limited, and so excluded the one half of the gospel, that is, our redemption from sin. There is too much of this, even among the children of God,—a strange narrowness of spirit, which admits not whole and entire truth. It falls out often, that when we think of delivery from death and wrath, we forget in the mean time the end and purpose of that, which is, that we may be freed from sin, and serve the living God without fear. And if at any time we consider, and busy our thoughts about freedom from the law of sin, and victory over corruption, such is the scantiness of room and capacity in our spirits, that we lose the remembrance of delivery from death and condemnation in Christ Jesus. Thus we are tossed between two extremes,—the quicksands of presumption and wantonness, and the rocks of unbelief and despair or discouragement, both of which do kill the Christian's life, and make all to fade and wither. But this were the way, and only way, to preserve the soul in good ease,—even to keep these two continually in our sight, that we are redeemed from death and misery in Christ, and that not to serve ourselves, or to continue in our sins, but that we may be redeemed from that sin that dwells in us, and that both these are purchased by Jesus Christ, and done by his power,—the one in his own person, the other by his Spirit within us. I would have you correcting your misapprehensions of the gospel. Do not so much look on victory and freedom from sin as a duty and task, though we be infinitely bound to it; but rather as a privilege and dignity conferred upon us by Christ. Look not upon it, I say, only as your duty, as many do; and by this means are discouraged from the sight of their own infirmity and weakness, as being too weak for such a strong party; but look upon it as the one half, and the greater half, of the benefit conferred by Christ's death,—as the greater half of the redemption which the Redeemer, by his office, is bound to accomplish. He will redeem Israel from all his iniquities;“with him is plenteous redemption,”Psal. cxxx. 7, 8. This is the plenty, this is the sufficiency of it,—that he redeems not only from misery, but from iniquity, and that all iniquities. I would not desire a believer's soul to be in a better posture here away,170than this,—to be looking upon sin indwelling as his bondage, and redemption from it as freedom; to account himself in so far free, as the free Spirit of Christ enters and writes that free law of love and obedience in his heart, and blots out these base characters of the law of sin. It were a good temper to be groaning for the redemption of the[pg 160]soul, and why doth a believer groan for the redemption of the body, but because he shall then be freed wholly from the law of sin, and from the presence of sin? I know not a greater argument to a gracious heart, to subdue his corruption, and strive for freedom from the law of sin, than the freedom obtained from the law of death. Nor is there any clearer argument and evidence of a soul delivered from death than to strive for the freedom of the spirit from the law of sin. These jointly help one another. Freedom from death will raise up a Christian's heart to aspire to a freedom and liberty from sin, and again, freedom from sin will witness and evidence that such an one is delivered from death. When freedom from death is an inducement to seek after freedom from sin, and freedom from sin a declaration of freedom from death, then all is well, and indeed thus it will be in some measure with every soul that is quickened by this new law of the Spirit of life, for it is the entry of this that expels its contrary, the law of sin. And indeed the law must enter, the command and the promise must enter into the soul, and the affections of the soul be enlivened thereby, or rather the soul changed into the similitude of that mould or else the having of it in a book, or in one's memory and understanding, will never make him the richer or freer. A Christian looks to the pattern of the law, and the word of the gospel without, but he must be changed into the image of it, by beholding it, and so he becomes a living law to himself. The Spirit writes these precepts and practices of Christ's, in which he commands imitation, upon the fleshly tables of the heart. And now the law is not a rod above his head, as above a slave, but it is turned into a law of love within his heart and hath something like a natural instinct in it. All that men can do, either to themselves or others, will not purchase the least measure of freedom from predominant corruptions, cannot deliver you from your sins, till this free Spirit that blows where he pleases, come. It is our part to hoise up sails, and wait for the wind, to use means, and wait on him in his way and order. But all will be in vain, till this stronger one come and cast out the strong man, till this arbitrary and free wind blow from heaven, and fill the sails.

Sermon X.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 sinful flesh, and for sin condemned sin in the flesh.”The greatest design that ever God had in the world, is certainly the sending of his own Son into the world. And it must needs be some great business, that drew so excellent and glorious a person out of heaven. The plot and contrivance of the world was a profound piece of wisdom and goodness, the making of men after God's image was done by a high and glorious counsel.“Let us make man after our image.”There was something special in this expression, importing some peculiar excellency in the work itself, or some special depth of design about it. But what think you of this consultation,—let one of us be made man, after man's image and likeness. That must be a strange piece of wisdom and grace.“Great is the mystery of godliness, God manifested in the flesh.”No wonder though Paul cried out, as one swallowed up with this mystery, for indeed it must be some odd matter beyond all that is in the creation, wherein there are many mysteries, able to swallow up any understanding, but that in which they were first formed. This must be the chief of the works of God, the rarest piece of them all—God to become man, the Creator of all to come in the likeness of a creature,—he by whom all things were created, and do yet consist to come in the likeness of the most wretched of all. Strange, that we do not dwell more, in our thoughts and affections, on this subject. Either we do not believe it or if we did, we could not but be ravished with admiration at it. John, the beloved disciple who was often nearest unto Christ, dwelt most upon[pg 161]this, and made it the subject of his preaching,“that which was from the beginning, which we have heard, and seen, and handled, &c.”1 John i. 1. He speaks of that mystery, as if he were embracing Jesus Christ in his arms, and holding him out to others, saying“Come and see.”This divine mystery is the subject of these words read, but the mystery is somewhat unfolded and opened up to you in them, yet so as it will not diminish, but increase the wonder of a believing soul. It is ignorance that magnifies other mysteries, which vilifies thorough knowledge; but it is the true knowledge of this mystery that makes it the more wonderful, whereas ignorance only makes it common and despicable.There are three things then, of special consideration in the words, which may declare and open unto you something of this mystery.First, What was the ground and reason, or occasion of the Son's sending into the world; next, What the Son, being sent, did in the world; and the third, For what end and use it was,—what fruit we have by it.The ground and reason of God sending his Son, is because there was an impossibility in the law to save man, which impossibility was not the law's fault, but man's defect, by reason of the weakness and impotency of our flesh to fulfil the law. Now, God having chosen some to life, and man having put this obstruction and impediment in his own way, which made it impossible for the law to give him life, though it was first given out as the way of life; therefore, that God should not fail in this glorious design of saving his chosen, he chose to send his own Son, in the likeness of flesh, as the only remedy of the law's impossibility. That which Christ, being sent into the likeness of flesh did, is the condemning of sin in the flesh, by a sacrifice offered for sin,—even the sacrifice of his own body upon the cross. He came in the likeness not of the flesh simply, for he was really a man; but in the likeness of sinful flesh,—though without sin, yet like a sinner,—as to the outward appearance, a sinner, because subject to all those infirmities and miseries which sin did first open a door for. Sin was the inlet of afflictions, of bodily infirmities and necessities, of death itself; and when the floods of these did overflow Christ's human nature, it was a great presumption to the world, who look and judge according to the outward appearance, that sin was the sluice opened to let in such an inundation of calamity. Now, he being thus in the likeness of a sinner, though not a sinner,—he, for sin, that is, because of sin, that had entered upon man, and made life impossible to him by the law; by occasion of that great enemy of God which had conquered mankind, he condemned sin in his flesh, he overthrew it in its plea and power against us. He condemned that which condemned us, overcame it in judgment, and made us free. By sustaining the curse of it in his flesh, he cut off all its plea against us. This is the great work and business, which was worthy of so noble a messenger, his own Son, sent to conquer his greatest enemy that he hates most. And then, in the third place, you see what benefit or fruit redounds to us by it; what was the end and purpose of it,—verse 4,“that the righteousness of the law might be fulfilled in us;”that seeing it was impossible for us to fulfil the righteousness of the law, and that so it became impossible to the law to fulfil our reward of life, it might be fulfilled by him in our name; and so the righteousness of the law being fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the law to us,—he having removed the impediment of our weakness, it might be not only possible, but certain to us.You would consider then the reason of Christ's coming. God made at first a covenant with man, promising him life upon perfect obedience to his law; and threatening death and damnation upon the transgression thereof. You see then, what was the way of life to Adam in the state of innocency. He was made able to satisfy the law with obedience, and the law was abundantly able to satisfy him, by giving life unto him. God's image upon man's soul instructed him sufficiently for the one and the Lord's promise made to him was as sufficient to accomplish the other; so that there was no impossibility then in the law, by reason of the strength which God gave man. But it continued not long so. Sin entering upon man, utterly disabled him; and because the strength of that covenant consisted in that mutual and joint concurrence of God's promise and man's obedience—this being broken, (the one party falling off,) that life and salvation becomes impossible to the[pg 162]promise alone to perform. It is sin that is the weakness and impotency of man. This is the disease which hath consumed his strength, and concluded man under a twofold impossibility, an impossibility to satisfy the curse, and an impossibility to obey the command. There are three things in the covenant of works,—a command of obedience, and a threatening of wrath and condemnation upon disobedience, and a promise of life upon obedience. Sin hath disabled us every way. In relation to the curse and threatening, man cannot satisfy it—no price, no ransom being found sufficient for the soul for the redemption of it is precious, and ceaseth for ever. That curse hath infinite wrath in it, which must needs swallow up finite man. And then in relation to the command, there is such a diminution of all the powers of the soul, such a corruption and defilement, by reason of the first sin, that that wherein man's strength lay, which was God's image, is cut off and spoiled, so that henceforth it is become impossible to yield any acceptable obedience to the commandment. And hence it is, from our impossibility to obey in time to come, that there is a holy and faultless impossibility upon the promise, to give life unto mankind. So you see that the law cannot do it, because of our weakness. If either man, while he was made upright, had continued in obedience, or man now fallen from uprightness, could satisfy for the fault done, and walk without any blemish in time coming, then it were feasible for the law to give life to us. But the one was not done, and the other now cannot be done, and so the impossibility of life by works, is refounded upon ourselves, who would not when we could, and now neither will nor can obey. Thus we may see clearly, that all mankind must needs perish, for any thing that man can do, and according to that first transaction of God with man, unless some other way and device be found out, which indeed was far from the eyes of all living,—without the reach of their invention or imagination. I believe if all the creatures, higher or lower, that have any reason, had convened to consult of this business, how to repair that breach made in the creation by man's sin, they might have vexed their brains, and racked their inventions unto all eternity, and yet never have fallen upon any probable way of making up this breach. They might have taken up a lamentation, not as the bemoaners of Babylon's ruin,—“we would have healed thee, and thou wouldst not,”—but rather thus,—we would heal thee, but we could not, and thou wouldst not. This design, which is here mentioned of repairing the breach, by destroying that which made it, sin, lay hid in the depth of God's wisdom, till it pleased himself to vent and publish it unto poor, forlorn, and desperate man, who, out of despair of recovery, had run away to hide himself. A poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose kingdom is over all, and who is present in all the corners of his universal kingdom,—in hell, in heaven, in the utmost corners of the earth. But this silly invention shows how hopeless the case was.Though this be the case and condition of man by nature, yet strange it is, to see every man by nature attempting his own delivery, and fancying a probability, yea, a certainty of that which is so impossible, that is an attaining of life by ourselves, according to the law and first covenant of works. Though our strength be gone, yet, like Samson, men rise up and think to walk and rouse up themselves as in former times, as if their strength were yet in them, and many never perceive that it is gone, till they be laid hold on by Satan according to the law's injunction, and bound in the chains of everlasting darkness. But then, alas! it is too late, for they cannot save themselves, and the season of a Saviour is gone. And this, no doubt, will be the accession of the bitterness and torment that damned souls shall be into,—that they dreamed of attaining life by a law that now is nothing but a ministration of death,—that they lost life by seeking their own righteousness, and made the law more able to condemn them, by their apprehending in themselves an ability to satisfy it, and by resting in a form of obedience to it. There is something natural in it. Adam and all his posterity were once to be saved this way,—so the terms run at first,“do this and live.”No wonder that something of that impression be retained; but that which was a virtue in Adam, while he retained integrity, and fulfilled his duty, is a mighty fault, and presumptuous madness in us, who have fallen from that blessed estate. If man, doing his duty, expected a reward, according to the promise, it was commendable, but for man, now rebellious and stubborn, and come short of[pg 163]the glory of God, to look for a reward from God, against whom he warneth continually, and that for rebellion and enmity, it is damnable. But besides this, I think this principle of self righteousness is much corrupted in man now, by what it was in Adam. I conceive, though Adam looked for life upon obedience, according to the promise, yet he rested not on, and trusted not in, his obedience. I believe, a holy and righteous man would be a humble man too, and would rather glory in God's grace than in his own works. The sense of a free and undeserved promise would not suffer him to reflect so much upon his own obedience, or put such a price upon it. But now, it is conjoined with unmeasurable pride, and arises only from self-love. There is no ground of men's looking to be saved by their own doings, but the inbred pride and self love of the heart, together with the ignorance of a better righteousness. Adam hid himself among the trees, and covered his nakedness with leaves, and truly the shift of the most part is no better. How vain and empty things do men trust unto, and from them conclude an expectation of eternal life! The most part think to be safe in the midst or thick of the trees of the church. If they be in the throng of a visible church, and adorned with church privileges, as baptism, hearing the word, and such like, they do persuade themselves all will be well. Some have civility, and a blameless conversation before men, and with such acts of righteousness, or rather wants of some gross outbreakings, do many cover their nakedness. If there be yet a larger and finer garment of profession of religion, and some outward performances of service to God, and duties to men, O then, men do enforce upon their own hearts the persuasion of heaven, and think their nakedness cannot be seen through it! These are the coverings, these are the grounds of claim and title, that men have to eternal life, and in the meantime they are ignorant of that large glorious robe of righteousness, which Christ, by his obedience and sufferings, did weave for naked sinners.But as the impossibility of the law's saving us, by reason of the weakness of the flesh, was the ground and occasion of Christ's coming into the flesh for to supply that defect, and take away that impossibility, so the sense and sight of this impossibility in us to satisfy and fulfill the law, and of the law to give life, is the very ground and reason of a soul's coming to Jesus Christ for the supplying of this want. As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by man's doing or suffering, that life should be obtained, so will not a soul come to Christ, the Son of God, through the vail of his flesh, until it discern and feel that it is otherwise impossible to satisfy the law or attain life. That was the impulsive cause (if we may say that there was any cause beside his love) why Christ came,—even man's misery, and remediless misery. And this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ,—the sense and impression of his desperate and lost estate without him. As there was first sin, and then a Saviour dying for sin, because nothing else could suffice, so there must be in the soul, first, the apprehension of sin, and that remediless sin, sin incurable by any created power or act, and then a sight of a Saviour coming to destroy sin and the works of the devil, and destroying it by dying for it. There is no employment for this Physician upon every slight apprehension of a wound or sickness, till it be found incurable, and help sought elsewhere be seen to be in vain. Indeed, upon the least apprehension of sin and misery, men ought to come to Christ. We shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed. Upon the least measure of it, you will not be cast out, according to his own word, but as certain it is, that men will not come to this Physician till they find no other can save them. These two things I wish were deeply and seriously thought upon,—that you cannot satisfy God's justice for the least point of guilt, and then, that you cannot do any thing in obedience to please God. There is a strange inconsideration, yea, I may say, ignorance among us. When you are challenged and convinced of sin, (as there is no conscience so benumbed, but in some measure it accuseth every man of many wrongs,) what is the course you fall on to pacify it or please God? Indeed, if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse yourselves in your own consciences, and answer the accusation by it. Either some other good works formerly done occur to you, or some resolution for amendment[pg 164]in time coming. And this you think shall pacify God and satisfy justice. But, alas! you are far from the righteousness of God, and you do err even in the very foundation of religion. These are but sparks of your own kindling, and for all these, you shall lie down in darkness and sorrow. These are but the vain expiations and excuses of natural consciences, which are led to some sense of a deity by the law written in their heart. But consider this once,—you must first satisfy the curse of the law which you are under, before you can be in any capacity to please him by new obedience. Now, if you should undertake to pay for your former breaches of the law, that will eternally ruin you; and therefore, you see the punishment is lengthened throughout eternity to them who have this to undergo alone. Go then, and first suffer the eternal wrath of an infinite God, and then come and offer obedience if thou can. But now, thou art in a double error, both of which are damnable; one is, thou thinkest thou art able, by consideration and resolution, to perform some acceptable obedience to God; another, that performance of obedience, and amending in time coming, will expiate former transgressions. If either of these were true, Christ needed not to have come in the likeness of sinful flesh, because it had been possible for the law to save thee. But now, the truth is, such is the utter disability and impotency of man through sin, that he can neither will, nor do the least good, truly good and pleasant to God. His nature and person being defiled, all he doth is unclean. And then, suppose it were possible that man could do any thing in obedience to his commands, yet it being unquestionable that all have sinned, satisfaction must first be made to God's threatening,“thou shalt die,”before obedience be acceptable, and that is impossible too. This, then, I leave upon your consciences, beseeching you to lay to heart the impossibility you are encompassed with on both hands; justice requiring a ransom, and you have none, and justice requiring new obedience again, and you can give none; old debts urging you, and new duty pressing you, and ye alike disabled for both; that so finding yourselves thus environed with indigency and impossibility within, you may be constrained to flee out of yourselves unto him that is both able and willing. This is not a superficial business, as you make it. It is not a matter of fancy, or memory, or expression, as most make it. Believe me, it is a serious business, a soul-work, such an exercise of spirit as useth to be when the soul is between despair and hope. Impossibility within, driving a soul out of itself, and possibility, yea, certainty of help without, even in Christ, drawing a soul in to him. Thus is the closure made, which is the foundation of our happiness.

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 sinful flesh, and for sin condemned sin in the flesh.”

The greatest design that ever God had in the world, is certainly the sending of his own Son into the world. And it must needs be some great business, that drew so excellent and glorious a person out of heaven. The plot and contrivance of the world was a profound piece of wisdom and goodness, the making of men after God's image was done by a high and glorious counsel.“Let us make man after our image.”There was something special in this expression, importing some peculiar excellency in the work itself, or some special depth of design about it. But what think you of this consultation,—let one of us be made man, after man's image and likeness. That must be a strange piece of wisdom and grace.“Great is the mystery of godliness, God manifested in the flesh.”No wonder though Paul cried out, as one swallowed up with this mystery, for indeed it must be some odd matter beyond all that is in the creation, wherein there are many mysteries, able to swallow up any understanding, but that in which they were first formed. This must be the chief of the works of God, the rarest piece of them all—God to become man, the Creator of all to come in the likeness of a creature,—he by whom all things were created, and do yet consist to come in the likeness of the most wretched of all. Strange, that we do not dwell more, in our thoughts and affections, on this subject. Either we do not believe it or if we did, we could not but be ravished with admiration at it. John, the beloved disciple who was often nearest unto Christ, dwelt most upon[pg 161]this, and made it the subject of his preaching,“that which was from the beginning, which we have heard, and seen, and handled, &c.”1 John i. 1. He speaks of that mystery, as if he were embracing Jesus Christ in his arms, and holding him out to others, saying“Come and see.”This divine mystery is the subject of these words read, but the mystery is somewhat unfolded and opened up to you in them, yet so as it will not diminish, but increase the wonder of a believing soul. It is ignorance that magnifies other mysteries, which vilifies thorough knowledge; but it is the true knowledge of this mystery that makes it the more wonderful, whereas ignorance only makes it common and despicable.

There are three things then, of special consideration in the words, which may declare and open unto you something of this mystery.

First, What was the ground and reason, or occasion of the Son's sending into the world; next, What the Son, being sent, did in the world; and the third, For what end and use it was,—what fruit we have by it.

The ground and reason of God sending his Son, is because there was an impossibility in the law to save man, which impossibility was not the law's fault, but man's defect, by reason of the weakness and impotency of our flesh to fulfil the law. Now, God having chosen some to life, and man having put this obstruction and impediment in his own way, which made it impossible for the law to give him life, though it was first given out as the way of life; therefore, that God should not fail in this glorious design of saving his chosen, he chose to send his own Son, in the likeness of flesh, as the only remedy of the law's impossibility. That which Christ, being sent into the likeness of flesh did, is the condemning of sin in the flesh, by a sacrifice offered for sin,—even the sacrifice of his own body upon the cross. He came in the likeness not of the flesh simply, for he was really a man; but in the likeness of sinful flesh,—though without sin, yet like a sinner,—as to the outward appearance, a sinner, because subject to all those infirmities and miseries which sin did first open a door for. Sin was the inlet of afflictions, of bodily infirmities and necessities, of death itself; and when the floods of these did overflow Christ's human nature, it was a great presumption to the world, who look and judge according to the outward appearance, that sin was the sluice opened to let in such an inundation of calamity. Now, he being thus in the likeness of a sinner, though not a sinner,—he, for sin, that is, because of sin, that had entered upon man, and made life impossible to him by the law; by occasion of that great enemy of God which had conquered mankind, he condemned sin in his flesh, he overthrew it in its plea and power against us. He condemned that which condemned us, overcame it in judgment, and made us free. By sustaining the curse of it in his flesh, he cut off all its plea against us. This is the great work and business, which was worthy of so noble a messenger, his own Son, sent to conquer his greatest enemy that he hates most. And then, in the third place, you see what benefit or fruit redounds to us by it; what was the end and purpose of it,—verse 4,“that the righteousness of the law might be fulfilled in us;”that seeing it was impossible for us to fulfil the righteousness of the law, and that so it became impossible to the law to fulfil our reward of life, it might be fulfilled by him in our name; and so the righteousness of the law being fulfilled in us by Christ, the reward also of eternal life might be fulfilled by the law to us,—he having removed the impediment of our weakness, it might be not only possible, but certain to us.

You would consider then the reason of Christ's coming. God made at first a covenant with man, promising him life upon perfect obedience to his law; and threatening death and damnation upon the transgression thereof. You see then, what was the way of life to Adam in the state of innocency. He was made able to satisfy the law with obedience, and the law was abundantly able to satisfy him, by giving life unto him. God's image upon man's soul instructed him sufficiently for the one and the Lord's promise made to him was as sufficient to accomplish the other; so that there was no impossibility then in the law, by reason of the strength which God gave man. But it continued not long so. Sin entering upon man, utterly disabled him; and because the strength of that covenant consisted in that mutual and joint concurrence of God's promise and man's obedience—this being broken, (the one party falling off,) that life and salvation becomes impossible to the[pg 162]promise alone to perform. It is sin that is the weakness and impotency of man. This is the disease which hath consumed his strength, and concluded man under a twofold impossibility, an impossibility to satisfy the curse, and an impossibility to obey the command. There are three things in the covenant of works,—a command of obedience, and a threatening of wrath and condemnation upon disobedience, and a promise of life upon obedience. Sin hath disabled us every way. In relation to the curse and threatening, man cannot satisfy it—no price, no ransom being found sufficient for the soul for the redemption of it is precious, and ceaseth for ever. That curse hath infinite wrath in it, which must needs swallow up finite man. And then in relation to the command, there is such a diminution of all the powers of the soul, such a corruption and defilement, by reason of the first sin, that that wherein man's strength lay, which was God's image, is cut off and spoiled, so that henceforth it is become impossible to yield any acceptable obedience to the commandment. And hence it is, from our impossibility to obey in time to come, that there is a holy and faultless impossibility upon the promise, to give life unto mankind. So you see that the law cannot do it, because of our weakness. If either man, while he was made upright, had continued in obedience, or man now fallen from uprightness, could satisfy for the fault done, and walk without any blemish in time coming, then it were feasible for the law to give life to us. But the one was not done, and the other now cannot be done, and so the impossibility of life by works, is refounded upon ourselves, who would not when we could, and now neither will nor can obey. Thus we may see clearly, that all mankind must needs perish, for any thing that man can do, and according to that first transaction of God with man, unless some other way and device be found out, which indeed was far from the eyes of all living,—without the reach of their invention or imagination. I believe if all the creatures, higher or lower, that have any reason, had convened to consult of this business, how to repair that breach made in the creation by man's sin, they might have vexed their brains, and racked their inventions unto all eternity, and yet never have fallen upon any probable way of making up this breach. They might have taken up a lamentation, not as the bemoaners of Babylon's ruin,—“we would have healed thee, and thou wouldst not,”—but rather thus,—we would heal thee, but we could not, and thou wouldst not. This design, which is here mentioned of repairing the breach, by destroying that which made it, sin, lay hid in the depth of God's wisdom, till it pleased himself to vent and publish it unto poor, forlorn, and desperate man, who, out of despair of recovery, had run away to hide himself. A poor shift indeed, for him to think that he could hide himself from him to whom darkness is as light, and to flee from him whose kingdom is over all, and who is present in all the corners of his universal kingdom,—in hell, in heaven, in the utmost corners of the earth. But this silly invention shows how hopeless the case was.

Though this be the case and condition of man by nature, yet strange it is, to see every man by nature attempting his own delivery, and fancying a probability, yea, a certainty of that which is so impossible, that is an attaining of life by ourselves, according to the law and first covenant of works. Though our strength be gone, yet, like Samson, men rise up and think to walk and rouse up themselves as in former times, as if their strength were yet in them, and many never perceive that it is gone, till they be laid hold on by Satan according to the law's injunction, and bound in the chains of everlasting darkness. But then, alas! it is too late, for they cannot save themselves, and the season of a Saviour is gone. And this, no doubt, will be the accession of the bitterness and torment that damned souls shall be into,—that they dreamed of attaining life by a law that now is nothing but a ministration of death,—that they lost life by seeking their own righteousness, and made the law more able to condemn them, by their apprehending in themselves an ability to satisfy it, and by resting in a form of obedience to it. There is something natural in it. Adam and all his posterity were once to be saved this way,—so the terms run at first,“do this and live.”No wonder that something of that impression be retained; but that which was a virtue in Adam, while he retained integrity, and fulfilled his duty, is a mighty fault, and presumptuous madness in us, who have fallen from that blessed estate. If man, doing his duty, expected a reward, according to the promise, it was commendable, but for man, now rebellious and stubborn, and come short of[pg 163]the glory of God, to look for a reward from God, against whom he warneth continually, and that for rebellion and enmity, it is damnable. But besides this, I think this principle of self righteousness is much corrupted in man now, by what it was in Adam. I conceive, though Adam looked for life upon obedience, according to the promise, yet he rested not on, and trusted not in, his obedience. I believe, a holy and righteous man would be a humble man too, and would rather glory in God's grace than in his own works. The sense of a free and undeserved promise would not suffer him to reflect so much upon his own obedience, or put such a price upon it. But now, it is conjoined with unmeasurable pride, and arises only from self-love. There is no ground of men's looking to be saved by their own doings, but the inbred pride and self love of the heart, together with the ignorance of a better righteousness. Adam hid himself among the trees, and covered his nakedness with leaves, and truly the shift of the most part is no better. How vain and empty things do men trust unto, and from them conclude an expectation of eternal life! The most part think to be safe in the midst or thick of the trees of the church. If they be in the throng of a visible church, and adorned with church privileges, as baptism, hearing the word, and such like, they do persuade themselves all will be well. Some have civility, and a blameless conversation before men, and with such acts of righteousness, or rather wants of some gross outbreakings, do many cover their nakedness. If there be yet a larger and finer garment of profession of religion, and some outward performances of service to God, and duties to men, O then, men do enforce upon their own hearts the persuasion of heaven, and think their nakedness cannot be seen through it! These are the coverings, these are the grounds of claim and title, that men have to eternal life, and in the meantime they are ignorant of that large glorious robe of righteousness, which Christ, by his obedience and sufferings, did weave for naked sinners.

But as the impossibility of the law's saving us, by reason of the weakness of the flesh, was the ground and occasion of Christ's coming into the flesh for to supply that defect, and take away that impossibility, so the sense and sight of this impossibility in us to satisfy and fulfill the law, and of the law to give life, is the very ground and reason of a soul's coming to Jesus Christ for the supplying of this want. As the Son should not have come in the likeness of sinful flesh, unless it had been otherwise impossible, by man's doing or suffering, that life should be obtained, so will not a soul come to Christ, the Son of God, through the vail of his flesh, until it discern and feel that it is otherwise impossible to satisfy the law or attain life. That was the impulsive cause (if we may say that there was any cause beside his love) why Christ came,—even man's misery, and remediless misery. And this is the strong motive and impulsive, that drives a poor sinner unto Jesus Christ,—the sense and impression of his desperate and lost estate without him. As there was first sin, and then a Saviour dying for sin, because nothing else could suffice, so there must be in the soul, first, the apprehension of sin, and that remediless sin, sin incurable by any created power or act, and then a sight of a Saviour coming to destroy sin and the works of the devil, and destroying it by dying for it. There is no employment for this Physician upon every slight apprehension of a wound or sickness, till it be found incurable, and help sought elsewhere be seen to be in vain. Indeed, upon the least apprehension of sin and misery, men ought to come to Christ. We shall not set or prescribe any measure of conviction to exclude you, if you can but come to him indeed. Upon the least measure of it, you will not be cast out, according to his own word, but as certain it is, that men will not come to this Physician till they find no other can save them. These two things I wish were deeply and seriously thought upon,—that you cannot satisfy God's justice for the least point of guilt, and then, that you cannot do any thing in obedience to please God. There is a strange inconsideration, yea, I may say, ignorance among us. When you are challenged and convinced of sin, (as there is no conscience so benumbed, but in some measure it accuseth every man of many wrongs,) what is the course you fall on to pacify it or please God? Indeed, if you can get any shadow of repentance, if it were but a bare acknowledgment of the fault, you excuse yourselves in your own consciences, and answer the accusation by it. Either some other good works formerly done occur to you, or some resolution for amendment[pg 164]in time coming. And this you think shall pacify God and satisfy justice. But, alas! you are far from the righteousness of God, and you do err even in the very foundation of religion. These are but sparks of your own kindling, and for all these, you shall lie down in darkness and sorrow. These are but the vain expiations and excuses of natural consciences, which are led to some sense of a deity by the law written in their heart. But consider this once,—you must first satisfy the curse of the law which you are under, before you can be in any capacity to please him by new obedience. Now, if you should undertake to pay for your former breaches of the law, that will eternally ruin you; and therefore, you see the punishment is lengthened throughout eternity to them who have this to undergo alone. Go then, and first suffer the eternal wrath of an infinite God, and then come and offer obedience if thou can. But now, thou art in a double error, both of which are damnable; one is, thou thinkest thou art able, by consideration and resolution, to perform some acceptable obedience to God; another, that performance of obedience, and amending in time coming, will expiate former transgressions. If either of these were true, Christ needed not to have come in the likeness of sinful flesh, because it had been possible for the law to save thee. But now, the truth is, such is the utter disability and impotency of man through sin, that he can neither will, nor do the least good, truly good and pleasant to God. His nature and person being defiled, all he doth is unclean. And then, suppose it were possible that man could do any thing in obedience to his commands, yet it being unquestionable that all have sinned, satisfaction must first be made to God's threatening,“thou shalt die,”before obedience be acceptable, and that is impossible too. This, then, I leave upon your consciences, beseeching you to lay to heart the impossibility you are encompassed with on both hands; justice requiring a ransom, and you have none, and justice requiring new obedience again, and you can give none; old debts urging you, and new duty pressing you, and ye alike disabled for both; that so finding yourselves thus environed with indigency and impossibility within, you may be constrained to flee out of yourselves unto him that is both able and willing. This is not a superficial business, as you make it. It is not a matter of fancy, or memory, or expression, as most make it. Believe me, it is a serious business, a soul-work, such an exercise of spirit as useth to be when the soul is between despair and hope. Impossibility within, driving a soul out of itself, and possibility, yea, certainty of help without, even in Christ, drawing a soul in to him. Thus is the closure made, which is the foundation of our happiness.

Back to IndexNext