Several sermons preach'd on the whole eighth chapter of the Epistle to the Romans eighteen of which preach'd on the first, second, third, fourth verses are here published : wherein the saints exemption from condemnation, the mystical union, the spiritual life, the dominion of sin and the spirits agency in freeing from it, the law's inability to justifie and save, Christ's mission, eternal sonship, incarnation, his being an expiatory sacrifice, fulfilling the laws righteousness (which is imputed to believers) are opened, confirmed, vindicated, and applied / by Tho. Jacomb.

ROM. 8.1.

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

CHAP. I. Of Believers Exemption from Condemnation.

The Introduction to the Work. The Excellency of the Chapt. Its main Scope and Parts. How this first Verse comes in. Paul in the preceding Chapt. compared with himself in this. The Proposition divided into its Parts. The Praedicate in it [No Condemnation] first opened. Two Observations raised from the Words. The first spoken

to. Seven things premised by way of Explication: As 1. 'Tis not no Affliction or no Correction, but no Condem∣nation: 2. 'Tis not no Matter of Condemnation, onely no Condemnation de Facto: (this enlarg'd upon against the Romanists:) 3. 'Tis Gods Condemnation onely which is here excluded, not the Condemnation of Man, o•• of Conscience, or of Satan: 4. Of the ••mpo••t and sig∣nific••ncy of the P••r••i••le [Now] in his place••: 5. No Con∣demnation may be rendred Not one Condemnation: 6. Of the Indefiniteness of the Proposition with respect to the Subject: 7. That the Positive is included in the Ne∣gative.—The Observation it self more closely handled. Condemnation opened is to the Quid Nom••n•••• and the Quid Rei. It relates to Guilt, and Punishment; to the Sentence and State. 'Tis either Virtual or Actual. The Point confirmed by Parallel Scriptures; by a double Ar∣gument in the Text. The First is couch'd in the Illative [Therefore], which points to Justification and Sanctifi∣cation (both of which prove no Condemnation). The Se∣cond is grounded upon Ʋnion with Christ. Use 1. To show the Misery of such who are not in Christ Jesus. The dreadfulness of Condemnation set forth in five Particulars. Use 2. To exhort all to make sure of No Condemnation. Six Directions touch'd upon about it. Use 3. To excite such as are in Christ to be very thankeful. Use 4. Com∣fort to Believers.

I Purpose (with Gods leave and gracious as∣sistance) in the revolution of my Ministerial Labours, to go over this whole Chapter. 'Tis a very great undertaking! and I am very sen∣sible how much it is above me; I have only this encouragement I serve a good Master, one who both can and (I trust) will help me in it and carry me through it, (for he uses to give strength where he calls to work). And 'tis no matter what the Instrument is if he will be pleased to use it: the mighty God by weak means can effect great things;* 1.1 out of the

mouths of Babes and Sucklings he can perfect praise to himself. Here is indeed a rich and precious Cabinet (full of Grace) to be opened, yet a Key of small value may open it (if God please to direct the hand). Therefore in all humble (yet steddy) relyance upon him whose Grace alone is* 1.2 sufficient for me, I shall now enter upon this work (though it be vast and difficult).

* 1.3And in the midst of all my discouragements (which are very many God knows), yet I find my self under a strong inclination to engage in it, when I consider the transcendent excellency, preciousness, use∣fulness of that matter which the Spirit of God lays before us in this Chapter. Who would not be willing to take pains in a Mine that hath such treasures hid in it? where the breast is so full who would not be drawing from it? I think I should not hyperbolize should I say of it, Search all the Scriptures (I'le except none), turn over the whole Word of God from the beginning of Genesis to the end of the Revelation, you will not find any one Chapter into which more excellent, sublime, Evangelical Truths are crowded, than this (which I am entring upon). The Holy Bible is the Book of Books, in some (though not in equal) respects this Chapter may be stiled the Chapter of Chapters. From first to last 'tis high Gospel, 'tis all Gospel (its Matter being entirely Evangelical), and 'tis all the Gospel (either directly or reductively), in having in it the very sum, marrow, pith of all Gospel-revelation. 'Tis indeed the Epitome, Abridge∣ment, Storehouse of all the Saints Priviledges and Duties: You have in it the Love of God and of Christ displaid to the utmost, and shining forth in its greatest splendor. Would any take a view of the Magnalia Dei (with respect to his glorious Grace)? here they lye open before them. Paul in it speaks much of the blessed Spirit, and surely he was (more than ordinarily)* 1.4 full of this Spirit in the penning of it. Blessed be God for every part and parcel of Holy Writ! and (in special) blessed be God for this Eighth Chapter to the Romans! O 'tis pitty that it is not better understood through the dimness of our light, nor better improv'd through the weakness of our Faith. May I in my poor endeavours be instrumental (but in the least) to further these two in any, I hope I shall own it as an abundant recompence for all my pains.

As to the Scope and principal Matter of it, 'tis Consolatory: there's a vein of heavenly Comfort running through the whole Body of it;* 1.5 with this it begins, with this it ends, (for it begins with No Condem∣nation v. 1. and ends with No Separation from the Love of God v. 38, 39); and all the intermediate parts do exactly correspond with these

extreams. The truth is, the sincere Christian here treads upon no∣thing but Roses and Violets, there's nothing but Hony to be found in this Hive, here's Balm in every Line for the healing of the wounded Spirit. Let such as are in Christ (for that's the foundation of all) study, weigh, digest, believe, apply, what is laid down in this Chapter; and let them walk dejectedly if they can.

* 1.6 Divines (who write upon it) commonly divide it into Three Parts: The First contains in it excellent supports and comforts for the people of God; as burdened under the reliques and remainders of Sin; (and this reaches from the 1 v. to the 17). The Second contains in it further supports and comforts in reference to the Sufferings, Afflicti∣ons which here are incident to the Godly; (this reaches from the 17 v. to the 31). The Third contains in it those high and holy Triumphs which the Apostle (in his own person and in the per∣son of all Believers) makes over both Sin and Suffering; (which reaches from the 31 v. to the end). In this threefold channel the Comforts of the whole Chapter run: (this Division of it I shall follow, and accordingly divide my ensuing Discourse into Three Parts.)

For the First (the supporting and comforting the Saints as bur∣dened under the reliques of sin), the Apostle begins with that, because he very well knew that sin (to such) is their greatest burden. O nothing lies so sad and heavy upon their Spirits as this! It was so with Paul himself (as you see Chapt. 7.) and it is so too with all that are gracious (they having the same Spirit which he had). All Pauls afflictions without, (though they were very many and very sharp, see his Catalogue of them 2 Cor. 11.23. &c.), were nothing to his Corruptions within: the former never made him cry out* 1.7 O wretched man that I am as the latter did! O this Sin went to the heart of him and almost overwhelmed him! And so (proportionably) it is with all who belong to God. For this reason therefore, when the Apostle would comfort himself and others, he first applies his Discourse to that which might give ease as to what was and is most burdensome.

In order to which, he First lays down a notable Faith-supporting and Soul-reviving Proposition:* 1.8 then Secondly he amplifies and enlarges upon that Proposition, (which he doth chiefly with respect to the description of the Subject of it). And all that is contain'd in this First Part of the Chapter will fall either under the one or the other of these two Heads.

The Proposition it self is this, There is therefore now no Condemnation

to them which are in Christ Jesus, &c. In which the Illative [There∣fore] shows, that the Words are an Inference (or Conclusion) drawn from what went before. Take but that away (though we must not so easily part with it), and they fall into a Formal Thesis or Categori∣cal Proposition, There is no Condemnation, &c. I will by and by give you the force and strength of the Illation and show what 'tis groun∣ded upon: but at present we are only to consider the Position it self. No Condemnation to them which are in Christ Jesus? O great and blessed words! How appositely, fully, and convincingly doth Paul speak to the thing in hand! What a Basis and Foundation doth he here lay for Faith to build upon! Is the gracious heart burd'ned under the remainders of Sin? what could be spoken more proper, more effectual for its relief, then to assure it that (though there may be much Corruption yet) there is no Condemnation? No Condemnation to them which are in Christ? what a magnificent Conclusion, what a Faith-strengthening and heart-chearing consideration is this! Here's Dainties and Cordials at the very first; no sooner doth the Apostle launch out, but immediately he is in the great deeps of the Grace of God and of the happiness of Believers.

* 1.9By the way, I cannot but observe how the case is altered and mended with him: View him in the foregoing Chapter, there you find him pensive, sad, cast down under the sense of sin, making sad complaints that he* 1.10 carnal sold under sin, that in him (viz. in his Flesh) there dwelt no good thing; that the good he would, he did not; the evil he would not, that he did; (many such indictments he there draws up against himself); and thus it was with him in that Chapter. But now follow him to this here he's another man, he speaks at ano∣ther rate, now you have him rejoycing yea triumphing over sin and all: From the depth of sorrow he's got up to the highest pinacle of divine joy; that eye which but just now was fixed upon his own vileness, is now fixed upon his great blessedness in and through Christ. And indeed usually 'tis so with others too; after Conviction comes Conso∣lation; a deep sense of sin attended with brokenness of heart for it doth (commonly) usher in the highest peace and comfort to the Soul. After the dark night the day dawns; when the true Poenitent hath been most abased and cast down then comes exalting and lifting up: (see Job 22.29.) There is (in this respect)—post nubila Phoe∣bus, a bright Sun after the thick Cloud, or a* 1.11 reaping in joy after a sowing in Tears. Penitential sorrow is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Chrysost. expresses it) the Mother (the Precursor) of inward joy. God will heal where he thus wound,* 1.12 he healeth the broken in heart); such

as thus* 1.13 mourn shall be comforted; these* 1.14 waters Christ will turn into wine: As joy in sin will end in sorrow so sorrow for sin will end in joy. But to return to our Apostle! He had (as to his outward state) his abasements and his advancements too, (and he knew how to carry himself under both,* 1.15 I know how to be abased and I know how to a∣bound): So (as to his inward state) he also had his abasements and his advancements. Sometimes tis O wretched man that I am, &c. (there 'twas abasement); then presently 'tis There is no Condemnation, &c. (there 'twas advancement.) And let me add, that Pauls comfort in this Chapter had never been so high, so full (as to himself), so encouraging (as to others), if he had not in the former Chapter first smarted under the cutting and piercing Conviction of Sin. O to have one (who but even now was almost pressed down under Soul-burdens), now saying yet there is no Condemnation to them, &c. how may this animate and strengthen the Faith of a poor Christian, when ever troubles of Conscience (by reason of sin) shall be upon him!

* 1.16This being the Proposition I will consider it in its Parts: And so you have in it

First The Praedicate or the Priviledge asserted (viz. exemption from Condemnation); There is therefore now no Condemnation, &c.

Secondly The Subject or the Persons described to whom (and to whom onely) the Priviledge belongs: And (to take the most easie division of the words at present), they are described

• 1. By their Ʋnion with Christ (in reference to their State); they are such who are in Christ Jesus.
• 2. By their Qualification or Property (in reference to their Course); they walk not after the Flesh, but after the Spirit. I conceive, this Clause doth more immediately refer to the persons who are in Christ, and is properly descriptive of them; yet mediately they may refer to, and be descriptive of the persons to whom there is no Condemnation, (as I shall hereafter show).

* 1.17If you take the words in the body of them, there is some (yet no very great) difference in the reading of them. The latter branch [but after the Spirit] is wholly left out by the Vulgar Translation, (and by those Expositors who follow it): I know not why unless it be because the Syriac Version did the same, (which* 1.18 Version in the reading of the Words is not only defective (as to this), but very harsh in the misplacing of them, There is therefore no Condemnation to those who walk not after the flesh in Christ Jesus.) Some other such Variations might be taken notice of, but I'le pass them by.

The General Proposition (being taken in pieces) will afford us these two Observations:

• 1. That there is no Condemnation to them who are in Christ Jesus.* 1.19
• 2. That such who are in Christ Jesus (and so secured from Con∣demnation), this is their Property or Course, they walk not after the Flesh but after the Spirit.

The discussing of these two Points will take me up some time.* 1.20 I begin with the First; in the handling of which I will

• 1. chiefly speak to the Priviledge, and only in a general way joyn the description of the Subject with it.
• 2. I will then more particularly speak to that and show what it is to be in Christ Jesus, or how persons may be said to be in Christ Jesus.

Of the First at this time.

For the better opening of which I must premise these seven things:* 1.21

1. First the Apostle doth not say, There is now no Affliction or no Correction to them who are in Christ, but there is no Condemnation to them who are in Christ. 'Tis one thing to be afflicted, another thing to be condemned; God may (and will) afflict his Children but he'le never condemn them; it may be much affliction yet 'tis no Condemnation. Indeed God afflicts here that he may not condemn hereafter: 1 Cor. 31.32. When we are judged we are chastened of the Lord, that we should not be condemned with the World. God is so gracious that he will not condemn, yet withall so wise, so just, so holy that he will afflict. Grace in the Heart secures from eternal not from temporal Evils. God cannot condemn and yet love, but he can chasten and yet love; nay, therefore he chastens because he loves: As many as I love, I rebuke and chasten; whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. And it may be (even to them who are in Christ) not only bare Affliction, but there may be something of the nature of* 1.22 Punnishment in that affliction, (though not in a vindictive way, or upon the account of satisfaction). The nearer a person is to Christ and the dearer he is to God, the surer he is to be punished (if he sin); Tou only have I know of all the Families of the Earth, therefore I will punish you for your iniquities, Amos 3.2. God may pardon and yet punish; temporal punishment is very consistent with pardoning Mercy. Psal. 99.8. Thou answeredst them O Lord our God; thou wast a God that forgavest them; though thoù tookest vengeance of them for their iniquities: God had put away Davids sin yet he shall smart for it; his own Soul shall live but his Child shall dye as a punishment for his sin: (See 2 Sam. 12.13, 14.) The Malefactor may not be condemn'd to dye, (as to his Life he may be acquitted), yet he may be judged to be whipp'd or

burnt in the hand for his offence; so 'tis here. You must distinguish therefore betwixt no Condemnation and no Affliction or no Cor∣rection; Saints are exempted from the former but not from the latter.

2. Secondly, The Apostle doth not say there is no Matter of Condemnation in them who are in Christ, only (as to Fact) he saith, there is no (actual) Condemnation to such. There is a vast difference betwixt what is deserved and what is actually inflicted; betwixt what is de Jure and ex Merito and what is de Facto. Take the very best of Saints there is enough and enough in them which deserves eternal Condemnation; and (if God should proceed according to their merit) it would be Condemnation over and over again: for (even they) have sin and commit sin, and wherever sin is there is matter of condemnation. There's not a man to be found on earth who (upon this account and in this sense) is not obnoxious and liable to a sentence and state of Condemnation; for* 1.23 there is no man that sinneth not;* 1.24 in many things we offend all;* 1.25 if we say we have no sin, we deceive our selves and the truth is not in us. Besides those actual sins which break forth in external acts, which are committed upon deliberation and with consent (of which all are more or less guilty), I say (besides these) there is in all a corrupt, wicked, depraved Nature, which Nature puts forth it self in evil motions, sinful propensions, strong inclinations to what is evil. O that Fomes Peccati, those Motus Primo-primi (as the Schoolmen call them), those inward ebullitions of indwelling sin in impure and filthy desires (set forth in Scripture by Concupiscence)! what shall we say to these? are not they sinful? is there not in them matter of Condemnation (if God should enter into judgment and proceed according to the rigour of his Justice and the purity of his Law)? surely yes! If it be prov'd that they are sinful, unquestionably then it follows that they expose a person to Condemnation: now how full are our Divines in the proof of that! Concupiscence, the first risings and stirrings of Corrupt Nature even in renewed and regenerate persons are properly and formally sinful, (whether they consent or not, for Consent is not so of the Essence of sin but that there may be sin without it; that may have some influence upon the degree but not upon the nature of the thing it self). Those evil thoughts and motions in the Heart (with which the best are so much pestred), are not meer infirmities (attending the present state of imperfection), but they are plain iniquities; there is sin in them. The Apostle speaking of them sets the black brand of sin upon them Rom. 7.7. What shall we say then? is the Law sin?

God forbid! nay, I had not known [sin] but by the Law, for I had not known [Lust] except the Law had said, thou shalt not covet. The holy Law forbids these inward workings of the sinful Nature as well as the exterior acts of sin, therefore they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a breach of that Law, and being so therefore they are sinful. They flow from sin, they tend to sin, and yet are they not sin? when Lust hath conceiv'd it bringeth forth sin, Jam. 1.13. This is the Doctrine of our(a) 1.26 Church, of the ancient(b) 1.27 Fathers, of the Body of(c) 1.28 Protestants; (and they make it good by several Arguments of great strength).

The(d) 1.29 Papists are wholly of another mind: And whereas 'tis said here in the Text [There is no Condemnation, &c.], they carry it so high as to affirm that (in reference to Original Sin, the deprava∣tion of Nature, Concupiscence, the inward motions and inclinations of the Heart to sin, after Baptism, Faith, Regeneration), there is no matter of Condemnation or nothing damnable in them who are in Christ. He that will please to cast his eye upon the(e) 1.30 Citations here set down (which are taken especially out of their Expositors upon the Text), may see that this is the Interpretation which they put upon it.

What? no matter of Condemnation? nothing damnable in them who are in Christ? this is much too high. Our Adversaries (I sup∣pose) though they deny any merit of Condemnation upon the fore∣mentioned

things, yet surely they will not deny but that sin in its full Act merits Condemnation; if they will be so absurd, the Apostle plainly determines it, Sin when it is finished brings forth death, Jam. 1.15. Now is there not too much of this to be found even in Saints in Christ? and therefore are not they worthy of Condemnation? True indeed, Sin whether in the conception or in the finishing is not* 1.31 im∣puted or charged upon them, and so there is no Condemnation; but yet as considered in its own Nature it merits Condemnation: it doth so ex Naturâ rei, exjudicio Legis, onely 'tis not so in point of Fact and in Event ex indultu Gratiae (as one expresses it). Sin is sin in the Children of God, and it merits Condemnation in them as well as in others; whence is it then that there is no Condemnation to them? meerly from the Grace of God who doth not impute this sin to them. As Solomon told Abiathar he was worthy of death yet he would not (for some considerations) put him to death, 1 Kings 2.26. so here, the highest in Grace have that in them which renders them worthy of Condemnation, but yet (they being in Christ, and thereupon sin not being imputed), they shall not actually be condemned. This is the true and genuine sense of the words [There is therefore now no Con∣demnation to them &c.]; and thus our(a) 1.32 Protestant Expositors open them, wherein their Opinions are so far from being ex Orco exci∣tatae fetch'd from Hell, (as(b) 1.33 Pererius with virulency and malice truly ex Orco excitata is pleased to say), that they are from Heaven, from the God of truth, and fully consonant to the Word of truth.

3. I premise Thirdly That 'tis Gods Condemnation onely from which such as are in Christ are exempted: the Universal Negative [No Con∣demnation] reaches no further than the supream, final, irreversible condemnatory Sentence of the great God. As to this all in Christ are safe; but there is other Condemnation which they do lye under: Take a threefold instance of this.

1. Men condemn them: I mean the wicked, who are and always have been condemners of the righteous. The Saints (as assessors with Christ) shall* 1.34 judge the world hereafter, and the world will be judging the Saints here: the Saints condemn Sinners by their holy con∣versation (as 'tis said of Noah,* 1.35 He prepared an Ark by which he

condemned the World); and they will be condemning the Saints in that false judgement, those sharp censures which they are pleased to pass upon them. What more common than for the Godly to have their persons, practises, strict walking, condemned by a mistaken and ma∣licious World! O they are Hypocrites, factious,* 1.36 seditious, turbulent,* 1.37 troublers of Kingdoms, unnecessarily scrupulous, proud, selfish, false, covetous, and indeed what not! Sometimes the Condemnation is only Verbal going no further than bitter words, wherein their names are aspersed, the innocency of their persons sullied, the goodness of their Cause blackened: Sometimes it rises higher, men condemn Gods people even to the taking away of their Lives, (as Jam. 5.6. You have condemned and killed the just &c. this is the condemning of the soul of the poor, Psal. 109. ult.): though possibly there may be some∣thing more in this expression than striking at the bare natural Life; for such is the inveterate malice of the wicked against the godly, that they will be condemning of them even as to their final and everlasting state; they condemn the Soul of the poor even to Hell it self: thus the condemned world is a condemning world. But yet God condemns not (neither here nor hereafter): all this is but mans day and* 1.38 mans judgment; the righteous God judges otherwise of his people. He's so far from condemning them, that he will openly vindicate them against all the groundless accusations and condemnations of their enemies. 'Twas Davids Prayer to God Let my sentence come forth from thy presence, Psal. 17.2. (q. d.) Lord! man doth thus and thus pass sentence upon my person, cause, actions; but Lord do thou thy self pass sentence upon me, that I am sure will be as just and righteous as the sentence of my enemies is false and malicious; and do not keep thy Sentence about me to thy self, but let it come forth from thy presence that the world may see and know what I am, and what thoughts thou hast of me. 'Tis a very gracious promise that in Psal. 37.32.33. The wicked watcheth the righteous and seeketh to slay him, the Lord will not leave him in his hand, nor condemn him when he is judged; (i. e. though man condemn God will not). He will not always let such as are upright with him lie under the worlds Condemnation, he will clear up their innocency as the light of the noon-day; probably he may do this for them here, but certainly he will do it at the Great day: and certainly too (which is more close to my business), though men are very free in their condemning of them as to their present con∣cerns, yet God will not condemn them as to their State for eternity.

2. Sometimes Conscience condemns them: For this Conscience bears the place and office of a Judge in the Soul, and therefore it will be

passing Sentence with respect to mens state and actions; and its Sen∣tence often is in a condemnatory way; If our heart condemn us not; then have we confidence towards God 1 Joh. 3.21. I, and 'tis so even with Gods own Children (upon the commission of some great sin, or under some great darkness of spirit in time of conviction or de∣sertion); O how forward is Conscience then to condemn and to give in sad judgment upon them! And truly a condemning Conscience is a very dreadful thing! be they Saints or Sinners who lie under it they will all find it to be bad enough; 'tis a little Hell or an anticipation of Hell; there's no pain in the body comparable to the torment of a condemning Conscience; a man had better be condemned of all the World than of his own Conscience. Yet the people of God have this to comfort them, though Conscience condemns below yet God doth not condemn above: To the wicked, 'tis a condemning Conscience and a condemning God too, (O there's the very height of misery)! to the Godly, 'tis sometimes a condemning Conscience but never a con∣demning God; even when that speaks nothing but Guilt and wrath then God designs nothing but Grace and mercy. The inferior Judge condemns in the Court below, but the supream Judge acquits and justi∣fies in the Court above.

3. Satan too he will be condemning such as are in Christ. He's a proud Creature, and loves to be upon the Bench and to assume that Authority and judicial Power which doth not belong to him: O it greatly pleases him to be judging of the spiritual and eternal state of Believers! he that is but Gods Executioner he'le take upon him to be a Judge. And as his Pride puts him upon judging, so his malice puts him upon condemning: there's not an upright person in the world, upon whom he either doth not or would not pronounce a black Sen∣tence of Condemnation. He's condemned himself, and he's altoge∣ther for the condemning of others too. Especially when he meets with a poor troubled Soul, how doth he bestir himself with his dreadful judgings to discourage and overwhelm that Soul! What? thou a Child of God? no, thou art a Child of Wrath: what, thou look for Salvation? no, Hell and Damnation shall be thy portion forever: what, thou pretend to Grace? no, there's not one dram of true Grace in thee: thou art an Hypocrite, a Cast-away, one that must perish forever. The* 1.39 word [Condemn] in Classical Authors (Greek and Latin) signifies to accuse also: the Devil is a great accuser, he accused Job to God; he is stiled the Accuser of the Brethren, Rev. 12.10. but this will not satisfie him, he must condemn too (in the higher and stricter notion of the word), he is for absolute, decisive,

irrepealable judgment upon and against the repenting sinner, (but God will not let him proceed so far, this is his own Prerogative and he will keep it to himself). Well! condemn he doth; and very busie he is (in special) to condemn those who belong to Christ, where God condemns least there Satan condemns most; but his condemna∣tion signifies nothing for God condemns not. Who will regard the condemnatory Sentence of the Jaylor if he stand acquitted by the Judge? so here. But I am too long uon this Head! You see here is a great deal of Condemnation yet the No Condemnation in the Text is true; for though Men and Conscience and Satan condemn, yet God condemns not; and 'tis his Condemnation onely which is here denied.

4. Fourthly, The Particle [Now] is to be taken notice of: there is therefore [Now] no Condemnation, &c.* 1.40 Beza looks upon this as so emphatical, that he blames the Syriac Translation for the omit∣ting it: what then is the import and significancy of it in this place? Answ. I suppose the Apostle doth not intend by it to point to any Circumstance of Time, as namely the present time of Life, or the present time of the Gospel.* 1.41 Cajetan applies it to the present time of Life; the Apostle (saith he) says [Now], that we may understand that he speaks of the present Life, and that we may not think that he excludes all Condemnation only in respect of the state of the future blessedness. Then the meaning must be this, that the Saints are secure against Condemnation not only when they shall actually be instated in the Heavenly Blessedness, or only upon the account of that blessed estate, but even here whilst they are but in the way and with respect to the present state of Grace, now there is no Condemnation to them. There is a truth in this interpretation, yet I shall not close with it.

Others apply it to the Time of the Gospel: Now (that is) when Christ is come, Now when the Gospel-Dispensation takes place, and the Gospel-Grace is advanced, Now there is no Condemnation. A great truth! but it must be taken with some caution or else it may be the occasion of a great and dangerous Error. What? is there no Condemnation now in the times of the Gospel? yes surely there is! yea, the highest and sorest Condemnation is now under the Gospel:* 1.42 This is the Condemnation, &c. (by way of Eminency). No Con∣demnation like to Gospel Condemnation; this is double Condemnation (as the Prophet imprecates double destruction Jer. 17.18.). And again, was there no exemption from this till the time of the Gospel? doth the Apostle by this Particle confine and limit this Priviledge to

those only who now live under the Gospel? God forbid! Believers under the Law were justified and saved as well as Believers now under the Gospel; (the Scriptures are exceeding clear in this matter). 'Tis therefore a false and venomous Gloss which a great* 1.43 Socinian gives upon the words: he brings in Paul a••set••ing the times of the Gospel against the times of the Law, under which (he saith) all speaking of them in common were lyable to damnation; but now (under the Gospel) to many there's no damnation, and (if all would) there should be none to any. Here's a complication of Errours, but I must not engage in the refuting of them: To many now there's no Damnation? and was it not so even under the Law? O let us neither make the time of the Law worse than indeed it was, nor the time of the Gospel better than indeed it is! there was salvation then, and there is dam∣nation now.

In short, with Pareus I make this [Now] to be only particula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Causal Particle; 'tis as much as cùm haec ita sint, since things are so (as the Apostle had made out in his preceding Discourse), there is now (or upon all this) no Condemnation, &c. 'Tis the very basis or foundation upon which all is bottomed; the [therefore] in the Text points to this [now], and derives all its strength from it; the Apostle crowds the force of all that he had said by way of Ar∣gument into this little word, and lays the whole stress of his Conclu∣sion upon it; There is [Now] no Condemnation, &c.

5. Fifthly, we read it [No Condemnation], the Original will bear it if we read it [Not one Condemnation]: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; such is the Grace of God to Believers and such is their safety in their justified estate, that there is no Condemnation, no not so much as one Condemnation to be passed upon them. Suppose a condemnatory Sentence for every sin, (I'm sure every sin deserves such a Sentence, and in point of merit 'tis so many sins so many con∣demnations); yet the Pardon being plenary and full, every way ade∣quate to the sinners guilt, the exemption of the pardoned person from condemnation must be plenary and full too; so that if there be not one sin unpardoned there is not one condemnation to be feared. Jer. 50.20. In those days the iniquity of Israel shall be sought for, and there shall be none. 'Tis an allusion to one that turns over all his Bonds, searches into all his Debt-books, to see if he can find any debt due to him from such or such a person; but upon all his searching he cannot find so much as one debt to charge upon him: So 'tis with the pardoned, justified sinner; imagine that God should be inquisitive to find out some guilt as lying upon him, he might indeed find out enough (as he

is in himself), but as he is in Christ, as he is pardoned and justified through Christ, so there is nothing to be found against him; and therefore not one Condemnation. How doth this tend to the comfort and encouragement of Gods people! this makes the Proposition to be very emphatical and highly consolatory; there is not one Con∣demnation for them who are in Christ: Oecumenius opens the words with this emphasis, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

6. Sixthly, The Apostle speaks indefinitely with respect to the sub∣ject: there is no Condemnation [to them] which are in Christ Jesus. He takes all such into the priviledge, (for the Indefinite here is equi∣pollent to an Ʋniversal). Paul doth not narrow or confine or im∣propriate this Non-condemnation to himself; 'tis not there is now no Condemnation [to me], but he extends it to all who have an interest in Christ. And herein he discovers much of wisdom (as* 1.44 Peter Mar∣tyr observes); for had he spoken in the Singular number (to me), many poor weak Christians would have been afraid to have applyed this blessedness to themselves; they would have been ready to object, Ah blessed Paul thou art high in Faith, eminent in Grace, therefore thou maist say there is no Condemnation to thee: but 'tis not so with us, we are but poor shrubs, meer dwarfs in Grace, 'tis not for us to lay hold upon so high a priviledge. To obviate this discouragement, (saith the Apostle) I tell you there is no Condemnation to any who are in Christ (let them be who they will); this belongs to all such, to you as well as to my self. True, I am an Apostle you are not so, but then I am a Believer and so are you: true, I may have more of grace than you, but yet you are in Christ as well as I, and the Ʋnion being common the Non-condemnation is common too, for that is the ground of this. 'Tis the same righteousness to all and upon all that believe, Rom. 3.22. 'tis the same faith (for substance) in the highest and in the lowest, to them that have obtained like precious faith with us, 2 Pet. 1.1. 'tis the same head, and the same union with this head in all; and therefore it must be the same exemption from Condemnation.

The difference in Pauls expressing himself (according to the diffe∣rence of the subject he was upon) is very observable: take him in the former Chapter where he is bewailing sin, there he speaks altogether in the First person Singular, and goes no further than himself; (read from the 7 verse to the end and you'll find I and me in every verse): But now in this Eighth Chapter where he's treating of Pri∣viledges, there he speaks altogether in the Plural number (as taking in the whole body of Believers). Run over it all and except but one Verse (in which 'tis true he particularizes himself, The Law of the

spirit of Life in Christ Jesus, hath made [me] free from the Law of sin and death), I say do but except this one Verse, and in all the rest you will find the observation to be true; (but this will be further cleared up hereafter). And elsewhere too you find him very careful not to engross or confine happiness to himself, but to extend it to all who belonged to God as well as he himself did: As take but that one instance 2 Tim. 4.8. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day, (thus far he himself is concerned, but doth he stop here and not take in others? No, 'tis not enough to him to be sure of this happiness himself, but he'll let others know it shall be just so with them too, therefore he adds) and not to me onely, but unto [all] them also that love his appearing. In the great blessings of the Gospel (Justification, Adoption, eternal Life), all the Saints shall fare alike; they are all Gods Children and therefore all shall have their portion, and the same portion too: Jude calls it common Salvation (V. 3); and the same may be said of all other Blessings, 'tis common Justification, common Adoption, &c.

7. Seventhly, The Positive is included in the Negative: There's no Condemnation, &c. is this all that the Apostle drives at or hath in his eye? (viz.) to hold forth that such who are in Christ shall not be condemned? no! he aims at something more, namely at this that such are fully justified and shall be most certainly saved: they shall not only (upon their being in Christ) be looked upon as not guilty, or barely kept out of Hell, but they shall be judged compleatly righteous, and they shall also be admitted into Heaven and eternally glorified. There is a Meiosis in the words, more is to be under∣stood than what is expressed; the Privative and the Positive part of the blessedness are to be linked together, (and blessed be God for both)! Had it been only freedom from Condemnation that would have been rich and glorious mercy; but when it is not only that but Justification and Salvation too, O here is mercy in the very height and Zenith of it! Some enquire why the Apostle expresseth it in the Negative rather than in the Positive? they answer, because Men (generally) are more sensible of the Goodness of God, in the freeing of them from evil than in the collating or bestowing of good: No Condemnation more affects than positive Justification or Salvation. It may be further added, the Apostle thus expresses it because Ne∣gatives usually intend and highten the thing spoken of: as in the Com∣mandements, such as are Negative carry an higher obligation in them than those which are Positive, (for they oblige both semper and ad

semper too): and as in the Promises, when they are Negatively ex∣pressed, this makes them to rise the higher in the matter contained in them; as take that Promise (which is made up of so many Negative) Heb. 13.5. I will never leave thee nor for sake thee; this is more than if God had said I will always be with thee: So here as to Proposi∣tions, when they are laid down in the Negative, this form of ex∣pression doth add both greatness and certainty (at least wise as to us) to the matter of them. And therefore Paul designing here to set forth the safety and happiness of Believers with the greatest advan∣tage, he chuses to express it in the Negative rather than in the Po∣sitive.

* 1.45These things being premis'd, I come now to the more close hand∣ling of the Point; There is no Condemnation to them who are in Christ Jesus.

Here I'll shew

• 1. What this Condemnation is (which the persons spo∣ken of are secured from):
• 2. I'll make out the truth of the Assertion and give you the Grounds of it.

* 1.461. First 'tis requisite I should a little open the Condemnation here mentioned. The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: here in this Verse 'tis the Substantive; you have the Verb (v. 3.) and for sin condemned, &c. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉); and the Participle (v. 34.) who is he that condemneth (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)? Sometimes 'tis set forth by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Math. 23.14. 1 Tim. 3.6. 2 Pet. 2.3. Rom. 3.8): sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Joh. 3.19. Joh. 5.24): sometimes by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as 2 Cor. 3.9.) These several words are promiscuously used to signifie one and the same thing. That here in the Text (commonly) carries a very black and dreadful sense with it: I do not deny, but that sometimes 'tis used to set forth temporal evils and punnishments (as condemnation to a temporal death, so Math. 20.18. Math. 27.3); but usually it (as the Verb in this Composition) is expressive of spiritual and eternal evils, of everlasting death: (so Rom. 5.16.18. Mark 16.16. 1 Cor. 11.32). As to its direct and proper notation it signifies judgment against one, (that's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉): 'tis a forensick word relating to what is in use amongst men in their Courts of Judicature. To condemn, Propriè judicis est cùm mulctam reo vel poenam per sententiam erogat; 'tis the Sentence of a Judge decreeing a mulct or penalty to be inflicted upon the guilty person. Amongst men (for the parallel will illustrate that which I am upon) the Malefactor or guilty person is indicted, arraigned before the Judge, judicial process is form'd against him, his offence is proved, upon this the Judge passes sentence upon him, that he is guilty of that which is charg'd upon him, and then that he

must undergo the penalty or penalties which are answerable to the nature and quality of his crime, (if that be Capital he must dye for it): So here, the impenitent, unbelieving sinner is indicted, arraigned at Gods Bar, process is made against him, he is found guilty of the violation of the holy Law, and (which is worse) of the contempt of the Gospel too; whereupon God judges him to be guilty, and upon that guilt adjudges him to everlasting death: this is Gods con∣demning or condemnation in allusion to that condemnation which is amongst men. Pareus makes it to be the damnatory sentence of the Law, (that* 1.47 Curse which it denounceth upon all and against all be∣cause of sin): Grotius makes it to be that eternal death spoken of Rom. 6 ult. (several such Glosses there are upon it, but all tend to one and the same thing).

* 1.48 Condemnation is either [respectu Culpae & Reatus, or Poenae] in respect of Guilt or Punnishment (for both of these are included in it). God condemns the sinner, how? why, first he judges him to be [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] guilty of that which the Law charges him with; O (saith the Law) Sinner! thus and thus thou hast offended, such Duties have been omitted, such sins have been committed, such Sabbaths have been profaned, such mercies have been abused, such tenders of grace have been slighted, (here the Gospel Law comes in as an accuser too) &c. Well now (saith God) Sinner! what dost thou say to this charge? is it true or false? canst thou deny it? what defence or plea canst thou make for thy self? Alas! he is* 1.49 speechless, hath not one word to say for himself, he can neither deny nor excuse or ex∣tenuate what is charged upon him: Why then (saith God the righ∣teous Judge) I must pronounce (and I do here pronounce) thee to be guilty. And is this all? no, upon this guilt the Law pleads for a further Sentence, for the decreeing and inflicting of the penalty (threat∣ned by God himself, and incurred by the sinner): Ah (saith God) and I cannot deny it, I must be just and righteous, and therefore (Sinner) I here adjudge thee to dye eternally. This is Condemnation in the extensive notion of it: if you consider it with respect to Guilt, so 'tis opposed to justification; if you consider it with respect to Punishment, so 'tis opposed to Salvation. In the former notion you have it Rom. 5.16, 18. And not as it was by one that sinned, so is the gift, for the judgment was by one [to condemnation], but the free gift is of many offences [to Justification]; Therefore as by the offence of one, judgment came upon all men [to condemnation], even so by the righteousness of one, the free gift came upon all men [unto justification of life]. In the second notion you have it Mark 16.16. He that

believeth, and is baptized, shall be [saved], but he that believeth not (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) shall be [condemned]. These are the two things which make up the Condemnation in the Text, Guilt and Death: from both of which such as are in Christ are secured; they shall neither be judged Guilty (their Guilt being done away by Christ, and the Sen∣tence proceeding according to what they are in Christ, and not accor∣ding to what they are in themselves); nor shall a Sentence of eternal Death pass upon them, (for guilt being taken off that would not be righteous): there is therefore none of this Condemnation to Be∣lievers.

* 1.50There is the Sentence of Condemnation and the State of Con∣demnation: the former (actively considered) refers to God and is his Act, the latter refers to the Sinner and is consequential upon the for∣mer. The Sentence hath been already opened: the State of Con∣demnation is the Sinners undergoing of the utmost of Vindictive Justice, in his eternal separation from God and enduring of everlasting torments in Hell; (of which you will hear more in what follows). Neither of these do belong to them who are in Christ Jesus: not the former (they being now justified), not the latter (they being sure to be glo∣rified). I shall take in both, yet mainly freedom from the State of Condemnation; the Apostle (I conceive) had this chiefly in his eye when he here said There is now no Condemnation, &c. Justification and no Condemnation with respect to the Sentence are all one, onely the one notes what is Positive, the other what is Negative: now the Apostle in the words inferring No Condemnation from Justification (as you will see he doth by and by), it appears that his eye was upon something distinct from and consequential upon Justification; and that must be exemption from the state of Condemnation. There is no Condemnation, &c. 'tis as if he had said, such shall not be con∣demned hereafter, or lie under that damnation in Hell which will be the portion of Unbelievers: (to this therefore I shall chiefly speak).

* 1.51Further, as some distinguish of Justification, 'tis either Virtual or Actual; either in Title as to the Sentence of the Word here, or full and compleat in the Sentence which shall solemnly be pronounced by God at the Great day: So we may also distinguish of Condemnation, 'tis either Virtual, that which is now (in the Sentence of the Law or Gospel); or Actual, that which is to come, when God by Christ will in a publick and solemn way pass a condemnatory Sentence upon men according to the Word; and this shall be at the Last and Great Jud∣ment. You read of the First, Joh. 3.18. He that believeth on him is

not condemned, he that believeth not (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)is condemned al∣ready: so v. 26. of that Chapt. Of the Second Mark 16.16. (and in divers other places). In both of these senses also Gods people are exempted from Condemnation; take it Virtually or Actually, in Titlo here or in the Final Sentence of the Judge hereafter, it belongs not to them. And this I am now to make good, which was the Second Head that I propounded to speak to.

* 1.52The Negation in the Text is so express, so absolute and peremptory, that there cannot be the least doubt of the truth of it: Indeed as to the appli∣cation of this to a mans self (in Hypothesi), so there may be many doubts arising in the Soul concerning it; but as to the Thing it self (in Thesi), nothing more sure and certain than it is. You have it asserted not only in this single Scripture, but in divers others also: Joh. 3.18. He that be∣lieveth on him is not condemned, (neither is nor ever shall be). Joh. 5.24. Verily, verily, I say unto you (Christ would have Believers fully settled in the belief of this precious Truth, and therefore he pre∣mises asseveration upon asseveration; and gives you his own Authority for it), he that heareth my word and believeth on him that sent me, hath everlasting life and shall not come into condemnation, but is passed from death to life. Read Joh. 3.16.36. Mark 16.16. 1 Thess. 1.10.

If you look into the Text (for I'le go no further), you will find a double Argument (or Ground) for the Non-condemnation of Be∣lievers.

* 1.531. The First lies couch'd in the Illative Particle, There is [there∣fore] now no Condemnation, &c. What doth this [therefore] point to? when that is found out we must then enquire, what there is of strength in it to prove and bottom Non condemnation upon.

For Answer to this, Expositors do somewhat differ about it: Some make it to refer to all that goes before from the 16 v. of the 1 Chapt. Est conclusio totius superioris disputationis à v. 16. primi Capitis, (Beza): 'Tis a Conclusion; drawn from all that hath been taught hitherto; (Deodate). Others limit it to some special part of the Apostles foregoing Discourse in this Epistle: And so some apply it to what he had laid down in the 3, 4, 5 Chapt. (where he insists upon Justifi∣cation and proves at large that Believers are justified, and that through the Righteousness of Christ); which being so, from this their blessed state and this gracious act of God upon them, he here infers There is therefore now no Condemnation, &c. Others again make the Spring-head of the Inference to lie in the 7 Chapt. (especially in the close of it): Paul there thanks God who had delivered him from the body of sin through Christ; he says with his mind (his renewed and

sanctified part) he served the Law of God, though with the flesh (the carnal and unregenerate part) he served the law of sin. Now* 1.54 from this he draws the Conclusion, There is therefore now no Condem∣nation, &c.

I (for my part) will not limit the Inference to the One or to the Other, but I'le take in All; (yet I'le consider the whole in its main Parts, viz. Justification and Sanctification). The Non-condemnation then of persons in Christ may be proved by, or is grounded upon,

* 1.551. Their Justification: He that is a justified man cannot be a con∣demned man, for these two are contrary and incompatible: If it be justifying it cannot be condemning, if it be condemning it cannot be justifying. There being in justification an acquitting, absolving, dis∣charging from Guilt, how can this consist with the condemning of one as guilty, or because guilty? this would be a plain contradiction, oppositum in apposito. 'Tis with Law-contraries as 'tis with Physical∣contraries, upon the position of the one there needs must be the exclusion or negation of the other; now Justification and Condem∣nation are Law-contraries, ergo, &c. The Apostle argues upon this (v. 33.) Who shall lay any thing to the charge of Gods Elect? (and surely there must be charging before there can be condemning; but there can be none of that, why? because) it is God that justifieth. The Believer being justified (and justified by God too) he must needs be exempted from Condemnation: He that will not acquit the guilty will not condemn the righteous,* 1.56 for both are equally an abomination to the Lord: Now the justified person is a righteous person (for else what doth his justification signifie)? and will the righteous Judge condemn a righteous person?

'Pray (that you may the better perceive how the deduction in the Text is grounded) look back a little into the Epistle, and see what the Apostle there lays down concerning Justification. He says (and this is the main Position upon which he doth but enlarge in all his following discourse), Therein is the righteousness of God revealed from faith to faith (ch. 1.16); Even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe (ch. 3.22): Being justified freely by his grace through the redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through

faith in his blood, &c. (v. 24, 25, 26): Abraham believed God, and it was counted to him for righteousness (ch. 4.3): Now it was not written for his sake alone that it was imputed to him; but for us also, to whom it shall be imputed if we believe on him that raised up the Lord Jesus from the dead; who was delivered for our offences, and was raised again for our justification (v. 23, 24, 25): Therefore being justified by faith, we have peace with God thorough our Lord Jesus Christ (ch. 5.1): Especially read what the Apostle writes in drawing up the Parallel betwixt the two Adams (ch. 5.15. to the end of the Ch.) I say, read and consider what is before asserted over and over con∣cerning Justification, and then tell me whether the Apostle might not well thus infer, There is therefore, &c. and whether there be not strength enough in these premises to bear the weight of the Con∣clusion There is therefore now no Condemnation, &c. (for unquestio∣nably the Illative [therefore] upon which the Proposition is bottom'd, like the Handle in the Dial points to all that the Apostle had been speaking of concerning justifying Grace).

2. The Priviledge is farther sure upon Sanctification:* 1.57 Such as are in Christ are always sanctified, wherever the Union is with the Son there is Sanctification by the Spirit: now such as are sanctified shall never be condemned. Rev. 20.6. Blessed and holy is he that hath part in the first Resurrection, on such the second death (or Condemnation) hath no power. Sanctification doth not carry in it such a direct and intrinsick opposition to Condemnation as Justification doth, nor is it any meritorious ground of Non-condemnation: Yet where there is Sanctification there shall be no Condemnation: for upon this, the power and dominion of sin is taken away,* 1.58 vigorous resistance is made against it, the bent of the heart is for God, there's the participation of the Divine Nature; the Image of God is renewed in the Soul, the Creature (in part) is restored to that origi∣nal rectitude which was before the Fall, (with many such like considerations); upon all which the sanctified person is secured from Condemnation. God hath such a love to Grace (it being the work of his own Spirit), and to gracious persons (they in sanctification being made after himself, as 'tis exprest Eph. 4.24.) that he will never suffer such to perish eternally. Grace merits nothing, yet it secures from the greatest evils and entitles to the greatest good. Nothing shall save

where Grace is not, nothing shall damn where Grace is, The Sinner shall not live, the Saint shall not dye. O this Sanctification though it be imperfect yet how great good doth result from it! Paul had sad re∣mainders of sin in him, but withall Grace was in him; he had his double self, (as the Moralist expresses it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉), his renewed self and his unrenewed self: the Law was spiritual, but he was carnal, sold under sin, what he would not that he did, what he would that he did not; he was led captive by the Law of sin and death; (here was his unrenewed self). Yet where he complains most of Sin, even there he discovers much (if not most) of Grace; he had a sinning Nature but he allow'd not himself in sin, he consented to the Law that it was good, it was not he that did so and so but sin that dwelt in him, to will was present with him though how to perform he did not find, he delighted in the Law of God in the inward man, with his mind he served the Law of God, &c. (here was his renewed self). Do not these things evidence Grace? was all this spoken in personâ irregeniti (as some tell us)? No, doubtless the Apostle here speaks as a* 1.59 gracious man, and in the person of gracious men. And what doth he infer from all this? There is therefore now no Condemnation, &c. Oh (saith Paul) I have sin enough to humble me, but yet sin shall not damn me; there's too much of it in me, but yet it hath not my heart, with my mind I serve the Law of God, the main bent of my heart is for holiness; the corrupt Nature is very strong in me, but yet it hath not its full strength, its entire, unbroken power and dominion over me, that (through Grace) I am freed from: I am though but imperfectly yet truly sanctified; and hereupon though I may lie under much trouble here, yet I am safe as to my eternal state, there is therefore now no Condemnation to me. I desire it may be observed, that he doth not only infer Non-condemnation from the work of Grace in him (spoken of in the closure of the former Chapter); but as soon as he had laid down in common this great happiness of persons in Christ, he pre∣sently confirms it (as to himself) from his sanctification, and the dethroning of sin in him by the regenerating Spirit; For the Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death. And with respect to others he much enlarges upon it, Rom. 6.5, 6, 7, 8, 21, 22, 23. Well then! persons in Christ they being justified and sanctified are above the danger of Condemnation:

and these are the two great Pillars upon which the [Therefore] in the words is built.

* 1.60The Text affords us another Argument or Ground of Non-condem∣nation, and that lies in the Subject it self: There is no Condemnation to them who are in Christ Jesus, why so? because they are in Christ Jesus; for these words are not only descriptive of the persons to whom the priviledge belongs, but they are also argumentative, and contain a reason or proof of the Thing spoken of. The Expression (as shall be hereafter opened) notes that near and intimate union which is betwixt Christ and Believers. Now shall there be Condemnation where there is such an Ʋnion? what? in Christ and yet under Con∣demnation? those that are so near to Christ here, shall they be set at an eternal distance from him hereafter? will the head be so severed from his members? when Christ is in Heaven shall a part of him lie in Hell? O no! a limb of Christ shall not perish. Besides, upon this union there is interest in all that Christ hath done and suffered; he that is in Christ hath a right to all of Christ; the Obedience, Righteousness, Merits, Satisfaction, the Life, Death, Resurrection, Intercession of Christ, all are his who is in Christ: It being so how can this person miscarry? The Apostle upon this triumphs over Condemnation (v. 34); Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us: What there is in each of these Heads (the Death, Resurrection, Exaltation, Intercession of Christ) to secure those who are in him from Condemnation, shall in due time (if God please) be fully made out; but that is not now to be done. Only (for the further confirming of the Truth in hand) let me a little descant upon the Question which the Apostle here doth so triumphantly propound, Who is he that condemneth? He seems to challenge all inferiour Accusers, and bid them do their worst; he hangs out a Flag of Defiance to all; who (saith he) will attempt, or (in case they should attempt) would be able to carry on such a thing as the condemning of those who are in Christ? For God himself (who must be spoken of with all reverence) he will not, for he justifies, and he cannot justifie and condemn too; his justice is satis∣fied, he hath declared that he hath accepted of Christs satisfaction made in the sinners stead; and he will not be satisfied and yet condemn. Then (to be sure) Christ will not, for his great design was to pre∣vent and keep off this Condemnation; this was the very thing which he had in his eye in his great and most blessed undertaking; he's so far from doing this himself, that he will not suffer it to be done by any

other. Come to sin, that shall not; for that is pardoned, expiated by the blood of Christ; that is condemned it self (Rom. 8.3), and a condemned thing shall never be a condemning thing. The Law cannot, for that is fulfilled by the Surety, and that is appealed from as not a proper judge, and Believers are not under it (i. e. as to its vis dam∣natrix) but under Grace. Rom. 6.14. The Gospel too will not; be∣cause its conditions are performed (though imperfectly, yet sincerely which it accepts of). It appears then by this Induction, that there is, there shall be, no Condemnation to them who are in Christ Jesus. So much for the Proofs or Grounds of the Truth in hand. Observe, that I have onely instanced in those which the Text leads me to, for di∣vers others might have been produced, as Gods eternal electing Love, the Covenant of Grace, the earnest of the Spirit, &c. but these I pass by. Nothing remains but the Application.

* 1.61And First, This proclaims the misery of all who are not in Christ Jesus: The Cloud is not so bright towards Israel but 'tis as dark towards the Aegyptians; the Point is not so full of Comfort to Be∣lievers but 'tis as full of Terrour to Unbelievers. Here's the very marrow and sweetness of the Gospel for the one, and yet withall here's the bitterest Gall and Wormwood of the Law for the other. There's no Condemnation to them who are in Christ, what more sweet? but there's nothing but Condemnation to them who are out of Christ, what more dreadful? Art thou a Christless, graceless, un∣believing, impenitent person? do not deceive thy self, this exemption from Condemnation belongs not to thee. The Apostle doth not say there is no Condemnation and so break off; but (that none may flatter themselves, and presumptuously apply that to themselves which belongs not to them) he puts down the Subject which onely is con∣cerned in the Priviledge. Oh! you who are out of Christ, know it and be assured of it, there is Condemnation to you; you are con∣demned* 1.62 already in the Sentence of the Law, and it will not be long before you be actually, solemnly condemned by the Sentence of the Judge; so many Unbelievers, so many condemned persons. And if so, is it nothing to you to be condemned? what a dreadful word is Condemnation? how should we all fear and tremble at the hearing of it! All the evils of the present life are a meer nothing, meer trifles to this; put all afflictions, calamities, miseries together, one Condemnation out-weighs them all: Sickness, pain, poverty, suf∣ferings, all are light, inconsiderable things in comparison of this. I cannot but stand and wonder, and be filled even with amazement at the woeful stupidity and security of Sinners out of Christ; the

Condemnation of God hangs over them, wherever they are or go they are no better than condemned men; and yet how merry, jovial, unconcerned are they! Good God what shall we say to this! A∣mongst us, what a sad spectacle is it to see a poor Malefactor that is condemned by man and to be executed within a few days, altogether unaffected with his condition? he spends that span of time which he hath to live in feasting, drinking, trimming and dressing of him∣self, and considers not that he is a condemned man, and must dye within a day or two. Ah Sinners this is your State! nay, yours is much worse, for you are under a far worser Condemnation, even the Condemnation of the great God, and that too to dye eternally. And yet how do you carry it? you please the flesh, take your fill of sensual pleasures, you* 1.63 chant to the sound of the Viol, drink wine in bowls, live a merry life, nothing troubles you; no though the dread∣ful Sentence of God be pass'd upon you, and is ready to be executed every moment, yet all is well in your thoughts; what prodigious security is this!* 1.64 Belshazzar in his cups and height of mirth, when he saw the hand writing upon the wall, this made him tremble. Sin∣ner! thou art at ease, sporting thy self in thy worldly delights, look but into the Word there's a dreadful hand-writing against thee, there's Condemnation written over and over in broad and legible characters as thy portion, wilt not thou fear? Surely 'tis sad dan∣cing over the mouth of Hell; there's but a breath betwixt thee and ever∣lasting flames, and yet art thou secure? is eternal misery a thing to be dallied with or slighted? If men were not down-right* 1.65 Atheists, this Condemnation would affright and startle them. Now do I speak to any here of you as being under this woful security? if it be pos∣sible to reach your Consciences and to stir up fear in you, I would desire you to consider these four or five things.

1. 'Tis God himself who will be your Judge, and who will pass the condemnatory Sentence upon you. 'Tis somewhat terrible to be ar∣raign'd and condemn'd at the Bar of man, but how much more ter∣rible will it be to be arraign'd and condemn'd at the Bar of God? what a vast disproportion is here betwixt the Crimes, the Judge, the Sentence, the Execution, &c. O Sinners when you must stand before such a Judge, in order to the receiving of such a Sentence, for Crimes so high and hainous, will you not tremble? Methinks the Majesty, Omnisciency, Omnipotency, Righteousness of this Judge should strike us all with fear and dread. There's no standing before him such is his Majesty, no hiding of any thing from him such is his Omni∣sciency, no resisting of him such is his Omnipotency, no corrupting

of him such is his infinite Righteousness. What then will become of you who are in your sins, but out of Christ? at the Tribunal of this God you must hold up you hands, be try'd and so condemn'd: is this nothing to you? And because he will not himself immediately judge the world, but mediately by Christ (* 1.66 that man whom he hath or∣dained to this Office), therefore Christ in his own person shall appear and ride his great Circuit as the Universal Judge, and every one of you shall be summoned before him to be judged by him: 2 Cor. 5.10. We must all appear before the judgment of Christ, that every one, &c. And may not the consideration of this very much heighten your fear? you not being in Christ how will you be able to stand before Christ? where he is not a gracious Head will he not be a severe Judge? You must be judged by him whom you so often, so scorn∣fully have rejected; he will be your Judge whom you would not have to be your King and Saviour; what favour can you expect from him whom you have so basely used? In what glory will this Judge appear when you shall stand before him? now you know the glory and solemnity of the Bench adds to the terrour of the Male∣factour at the Bar. Matth. 25.31. When the Son of Man shall come in his glory, and all the Holy Angels with him, then shall he sit upon the throne of his glory. O to be tryed, cast, and sentenced by so glori∣ous a Judge, in so solemn a manner, this must needs be terrible to Sinners when they see it and hear it, though now they make nothing of it. Rev. 6.15, 16, 17. And the Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bond man, and every free man, hid themselves in the dens, and in the rocks of the mountains, and said to the mountains and rocks fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who shall be able to stand?

2. Think with your selves what this Condemnation is: Men are fearless because they are thoughtless; did they but weigh and ponder what the things of another world are, what it is to be everlastingly condemn'd, they would not be so secure as they are. Condemnation? what is it? 'tis (in short) to be adjudged to eternal death. Men con∣demn their guilty persons to dye a temporal death, and that's as high as they can go; but God (being an higher Judge, and greater offen∣ces being committed against him than what are committed by man against man), he inflicts a greater penalty, and his Sentence is to dye eternally: he doth not condemn to a Prison, to an Axe or Gallows, (just to dye and then there's an end of all), O no! he sentences to Death and

eternal Death too. And this is no less, than the loss of Gods love and favour and presence, (which is the poena damni), and the undergoing of endless, easeless, remediless torments in Hell (which is the poena sensus), Both are very sad, but Divines generally give the prehe∣minence to the* 1.67 first: The Hell of Hell is the loss of Heaven and of Gods Love. But both put together must needs make the Sinner ex∣treamly miserable, and he that is out of Christ shall feel both of them. Would you know what this Condemnation is? you have a sad draught or description of it Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels: Eve∣ry word here (if I could speak to it) is thunder and lightning; to be thrust from Christ, and thrown into sire, into everlasting fire, into that very fire which is prepared for the Devil and his Angels; O here is mi∣sery indeed! Hear me therefore you who are out of Christ, if you so live and so dye you shall never see God; and this is not all, for you shall also feel those torments in* 1.68 comparison of which Stone, Gout, Strangury, Racking by men, the most exquisite pains here, are in a manner perfect ease, or at least very inconsiderable pain. And this too you must lye under to ••all eternity; O this is worst of all! this puts an accent indeed upon this Condemnation, 'tis eternal Con∣demnation! This eternity fills up the measure of the Unbelievers misery, and makes it to run over; in Heaven 'tis eternity of joy, in Hell 'tis eternity of woe. To be miserable as long as god shall be blessed, to be always dying and yet always to live, to be always drinking and yet the cup still to continue full, to launch out into a boundless Ocean of eternal wrath, to lye under evils and to see no end of them, that when millions of millions of years are over all is (as it were) to begin again, and the poor creature is but after the efflux of so much time just where he was at the first, to pass from dying comforts to never dying sorrows; what tongue can express, what heart can conceive the greatness of this misery! 'Tis everlasting de∣struction from the presence of the Lord 2 Thess. 1.9. 'tis everlasting punishment Math. 25.46. 'tis everlasting fire Matth. 25.41. 'tis the worm that never dyes Mark 9.44. 'tis everlasting chains Jude 6. the blackness of darkness forever Jude 13. Now (Sirs) what do you think of this? are you able to bear it? Alas!* 1.69 who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings? this made the Sinners in Zion afraid and filled Hypo∣crites with fearfulness, and will it not (sooner or later) have the same effect upon you who are out of Christ? If this Condem∣nation or eternal Death was total abolition or annihilation (as some

* 1.70 Socinians make it to be) it would not be so bad; this would be a great allay to it, for surely (whatever some learned men may say to the contrary) no being would be more desirable than such a being; but 'tis not so.

3. The Condemnatory Sentence being once past it will be irrever∣sible and irresistible. When 'tis once out of the Judges mouth there's no reversing of it; as the Penalty is intolerable so the Sen∣tence is irreversible. The poor condemned Sinner will presently fall upon his knees and most earnestly beg mercy, but all in vain; all his intreaties, beseechings, tears, wringing of hands, will avail no∣thing; time was when he would not hear Christ, and now Christ will not hear him. Now (to be sure) the season of Grace is over, once condemned and ever condemned; there's neither appealing from the Judge nor repealing of the Sentence. And then too (I say) 'tis irresistible; as soon as 'tis past, Christ will have his Officers by him who shall see it put into execution: his Guard and retinue of Angels shall be ready for this service, these* 1.71 Reapers shall gather the tares and bind them in bundles to burn them, and who shall be able to resist? The Judge amongst the Jews was to see the Offender punished before his face, Deut. 25.2. Christ will not only pass sentence but he himself will see execution done: Luke 19.27. Those mine enemies which would not that I should reign over them, bring them hither and slay them [before me]. And as there will be no turning of him, so neither will there be either flying from him or making resistance to him. When man condemns God can save, but who can save when God condemns? If the Three Children be thrown into the fire God can take them out, but when the Unbeliever is thrown into Hell-fire, or to be thrown into Hell-fire, who then can either hinder or deliver? O come to Christ and get into Christ betimes! if you defer till the Sentence be past, you must suffer it and there is no remedy. As God says* 1.72 I will work, and who shall lett? So when he condemns and will have his Sentence executed, who shall lett? what can man do to defend himself, or to hinder God! Job. 31.14 What shall I then do when God riseth up? and when he visiteth what shall I answer him?

4. The Ʋnbeliever and Christless person will not only be condemned by God, but he will also be condemned by himself: Self-condemnation will accompany Gods condemnation (and that is very miserable). Next to being condemned by God, nothing so sad as to be (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) condemned by ones self. When the poor Sinner shall be upon his Trial, Conscience will accuse as well as the Law, and condemn as well

as the Judge. And as soon as ever the Judge shall have passed Sen∣tence, Conscience will fall upon the guilty condemned person and say, is not this just and righteous? hast not thou* 1.73 procured this to thy self? must not such a course have such an end? is not this the fruit of thy sin? This will highly justifie God (for the more the Sinner con∣demns himself the more he acquits God), but greatly heighten his own misery. You read how at the great day there shall be* 1.74 the opening of the books, Rev. 20.12. these books are mainly two, the book of Scri∣pture and the book of Conscience. As to the latter, men keep it shut here, but God will open it to some purpose then; and Sinners shall be forced to look into it, and read over the sins of their lives written there in very legible characters. And what a sad time will it then be, when as God condemns without and above, so Conscience shall con∣demn below and within? Such as are out of Christ will feel all this to be true, to their inexpressible grief and torment, if it be not prevented by timely repentance.

5. I might add (which indeed will be but a more particular expli∣cation of the former Head), this condemnation will be the sadder, (especially to such who live under the Gospel), because they will lye under the sense and conviction of this, that they have foolishly and wil∣fully brought all this misery upon themselves. For (and their hearts will tell them of it) Christ offered himself to them from time to time, but they refused to close with him; he tendered pardon to them but they slighted it, (and who will pitty the Traitor that dyes for his Treason, when his Prince offered him a pardon and he scorned to accept of it)? they might have been saved as well as others, would they but have hearkened to the free, gracious, hearty, often repeated invitations which in the Gospel were made to them; how often would Christ* 1.75 have gathered them as the Hen gathers her Chickens, but they would not; and therefore now their Souls are lost forever. O Sinner!* 1.76 thy destruction is of thy self; and the consideration of this will sadly gnaw upon thy Conscience forever; this is the worm that never dyes. The Jews when they had adjudged a Malefactor to dye, the Judge and the Witnesses used to lay their hands upon him, and to say thy blood be upon thy own head; (in imitation of which the Murderers of our Saviour said* 1.77 His blood be on us and our chil∣dren): Thus Christ when he shall have pass'd the dreadful Sentence of eternal Death upon the impenitent and unbelieving, he'll say Your blood be upon your own heads.

Now is not here enough (if the Lord would please to set it home upon the Conscience), to awaken and terrifie secure Christless Sin∣ners?

You who are out of Christ pray believe me, as sure as God is, and is a just and righteous God, as sure as his Word is true, so sure are you (if you go out of the world before you have got into Christ) to be condemned forever. And will you not lay this to heart before it be too late? is it not high time for you to think of these things? will nothing awaken you but only the feeling of everlasting flames? will you not mind the damned state till you be in it? I tremble to think of that distress that you will be in at the Great day, though now you are quiet and unconcerned;* 1.78 when your sins shall fly in your faces and accuse you, when the tremendous justice of God shall affright you, when if you look downwards there's an Hell ready to receive you, if upwards there's an angry Judge, if inwards there's the Worm of Conscience, if about you there's a World all in flames: O what a time will this be? what would you then give to be in Christ? take heed I beseech you of an after-wisdom.

* 1.79Secondly, I would exhort you to make sure of this exemption from Condemnation, to labour to be in the number of those to whom there is no Condemnation: 'Tis infinite mercy that such a thing is attainable; surely he must be strangely besotted and utterly void of all sense of eternity, who doth not with the greatest care and diligence put in for a share in this happiness. No Condemnation? Justification here and Salvation hererfter? what can be so worthy of our utmost pains and endeavours as these! what pitiful trifles and very Nothings are all other things in comparison of these! 'Tis no great matter how things go at present, if the future everlasting state may be secured! O that all your thoughts, desires, pursuits, might be swallowed up in this! You dread such and such Evils here, alas! what are these to the eternal Evils which have been set before you? you are set upon the worlds good, and what is that to an endless blessedness in the Vision and Fruition of God in Heaven? think of Hell and nothing here will be very evil, and of Heaven and nothing here will be very good. Should you come to a condemned man, and talk to him of the riches honours, crowns and scepters of this world, Ah! (saith he) what's this to me? I am a poor condemned man; can you tell me how I may get out of the condemnation that I lye under? then you'l say something which will suit my condition: Why (Sirs!) you trouble your selves about the getting of wealth, the greatning of your selves in the world, but you do not consider you are condemned men: such you were as you came into the world,* 1.80 By the offenos of one, judgment came upon all to Condemnation; and there's a worser Condemnation: for you when you shall go out of the world: O what have

you to do but to get out of this Condemnation? 'Tis to be feared that the greatest part of men (not out of any want of mercy in God, or from any thing to be charged upon God, but meerly through their own sin and folly) will perish therein: you read of the condemning of the world 1 Cor. 11.32. Now therefore what are you? or what do you do? that you may be exempted from the general misery. Certainly if you lye in the common State and live in the common Course, you must perish in the common Condemnation; think of it and make some timely provision against it. Your Judge deals very graciously with you, he warns you before hand, tells you how his terrible Sentence may be prevented, nay, he offers Life and Pardon to you if you will but accept of it; and after all this will you force him to condemn you? then 'twill be Condemnation with a witness. I would upon this Consideration be the more earnest with you in the present advice, because though this Condemnation will be sad enough to all, yet to you it will be superlatively sad: you living under the Gospel, where the way of Salvation is set before you, where ten∣ders of Grace are made to you, if you be not wise and serious in securing the main, this will not only make your Condemnation more unavoidable,* 1.81 How shall we escape if we neglect so great Sal∣vation?) but also more intolerable: 'twill be Condemnation with an Accent or Emphasis to you,* 1.82 This is the Condemnation, that light is come into the world, &c. The Scripture speaks of* 1.83 greater dam∣nation; 'twill be great damnation to Pagans and Infidels, but greater damnation to Christians. According to the different measures of that Gospel-light and Gospel-grace which men live under, so will the dif∣ferent measures of their future misery be (if they live and dye in impenitency and unbelief). O how will these aggravate your Con∣demnation! if there be one place in Hell hotter than another, that very place shall be yours, (whilst others shall mitiùs ardere).* 1.84 Thou Capernaum, which art exalted unto heaven, &c. but I say unto you, that it shall be more tolerable for the land of Sodom, in the day of judgment, than for you.

* 1.85You will ask me, What are we to do that it may be to us No-Con∣demnation? For answer to this several Directions might be given and much enlarg'd upon; but I will give you only five or six, and be but short upon them.

First,* 1.86 Let sin be condemned in you, and by you. For thus the case stands, sin must either be condemned by you, or you for it; a condemna∣tory Sentence must pass either upon the Sin or upon the Sinner: and is it not better, it should pass upon the Sin rather than upon the Sinner?

that it should dye rather than you should dye? O let not Sin live in you, nor do you live in it! for if it be so, it will be Condemna∣tion. This sin is the condemning thing; had there been No Sin there had been No Condemnation; 'tis that and that only, which makes the Creature liable to eternal Death;* 1.87 the wages of sin is death. Did not the Malefactor break the Law, by stealing, murdering, &c. he would not be obnoxious to the Laws penalties; and so 'tis here. We violate Gods Law, upon that violation there is guilt, upon that guilt there is obnoxiousness to punishment and to a Sentence of Death. O take heed of sin! here lies the evil of it, it exposes to, and ends in eternal Condemnation; it pleases the Sinner for a* 1.88 season, and then entails everlasting wrath upon him. Was it not for this, a Life in sin would be a fine Life, (I must recall my self, a Life in sin a fine Life? no, was there no Hell hereafter, yet such a Life would be, and is a base, sordid, cursed Life); but Hell and Wrath and Con∣demnation and all follow upon it, and this spoils the pleasures and delights of a sinful Life. Who would not fear and shun Sin? a Child of God dreads it for the Hell that is in it; me thinks all should dread it for the Hell that is procured by it. Now therefore what's your Course? every mans Sentence shall be according to his Course; where 'tis an holy course, it shall be the Sentence of Life; where 'tis the opposite course, it shall be the Sentence of Death. Bring it down to your selves, do not you live in sin? may be you are not Drunkards, Swearers, &c. but is there not some other, some secret way of wickedness in which you walk? some bosom Lust hid and cherished? do you endeavour after Ʋniversal Holiness? these things must be enquired into, for the No-Condemnation depends upon them. Mistake me not, I do not say if No Sin then No Condem∣nation, (as if to be Sinless was the condition of, or way to the future blessedness, God forbid I should go so high! for then I should con∣demn every man in the World); but this I say, no allowed sin, no reigning sin, no presumptuous sin, no course in sin; and then 'tis No-Condemnation. That God who is just to punish for known and pre∣sumptuous sins, is gracious also to pardon sins of infirmity. So that upon the whole, as ever you desire to see the Face of God with comfort, to lift up your heads before your Judge at the Great day with joy, to be freed from the Sentence of Condemnation; I say as ever you desire these blessed things, be holy, live a godly life, keep sin at a great distance, do not allow your selves in it, but rather condemn it that it may not condemn you. If any think that the present good of sin preponderates the future evil of Condemnation, or that

they may live in sin and yet relye upon Gods mercy, (as if he would not condemn them for it), I heartily beg of God that he will con∣vince them of these soul-destroying mistakes, that they may not persist in them till Condemnation it self will be a sad confutation to them.

Secondly,* 1.89 Condemn your selves and God will not condemn you. Self-condemnation prevents Gods Condemnation: There is a Self-condem∣nation which is judicial and penal, which pains and torments but yet doth no good, (such was that of Cain and Judas); O there is in some that condemnation from their own Consciences, which is but a Prolepsis to the condemnation of God at the great day! But then there is gracious and penitential self-condemnation, (such as that of David upon his numbring of the people, and also upon his com∣mission of other sins): now this is that which I would urge upon you. Where the Sinner (upon the sense of the hainousness of sin) condemns himself, God will not condemn him too.* 1.90 If we would judge our selves, we should not be judged of the Lord: (and so here as to Condemnation.) The penitent self judger is safe; the* 1.91 self con∣demning Publican went away justified: when the Sinner justifies, God condemns, but when he condemns then God justifies. This signi∣fies but little in the Courts of Men; let the criminal person repent and judge himself never so much, that's nothing, for all this the Law must be executed upon him; but this always carries it in the Court of God. O (saith God) there's a Sinner, but he is a penitent Sinner; he hath sinned but he is angry with himself for it, he arraigns and condemns himself for it, well, upon this I'le acquit him; he condemns below, and therefore I'le absolve above.

Thirdly,* 1.92 As you desire No-Condemnation, speedily get your peace made with God through Christ Jesus. A pacified God is never a con∣demning God: First our Apostle saith,* 1.93 Being justified by faith we have peace with God; and then he infers, There is now no Condemna∣tion, &c. Your first work is to look after the atoning of God through the blood of Christ; if it be not reconciliation it will be Condemnation. Are God and you reconcil'd? is your peace made with him? you have a reprieve for some time, but have you sued out your pardon? is the breach (which sin hath made) healed and made up betwixt God and you? O (as Christ speaks)* 1.94 Agree with thine adversary quickly whilst thou art in the way with him, lest at any time thy adversary deliver thee to the Judge, &c. this is a thing which admits of no procrastination.

Fourthly,* 1.95 Pray that it may be to you exemption from Condemnation. You would have Others, your Selves, delivered from it,

but are you often with God, and earnest with God about this mat∣ter? Of all evils deprecate this as the greatest evil; tell God, you are willing he should do any thing with you, burn, cut, lance, modò in aeternum parcat, if he will but save you from eternal misery. This is the thing you should every day with the greatest ardency be begging of God; Ah Lord! do with us what thou pleasest, but for thy mer∣cy sake do not condemn us. You are to pray daily that you may not* 1.96 enter into temptation, surely much more that you may not enter into condemnation. O be often upon your knees pleading with God, and saying, Lord!* 1.97 what profit will there be in our blood? why should such souls be lost forever? what will follow upon our Condemnation, but cursing and blaspheming of thy sacred name? whereas if thou wilt pardon and save, we shall bless, adore and magnifie thy name forever. If God give you an heart thus to pray for this mercy (the mercy of mercies), 'tis to be hop'd he will not with-hold if from your. 'Tis good to pray now whilst prayer will do you good; when the Sen∣tence is once pass'd, it will then do you no good at all. Is it not much to be lamented, that there are so few who go to God to plead with him about the everlasting concerns of their immortal souls? many go from day to day, from week to week, nay from year to year without prayer; let it be Salvation or Damnation, 'tis all one to them: O this dreadful! How seldom are the most of men at the throne of Grace, beseeching the Lord for Christ Jesus his sake to deliver them from wrath will be very sad? the end of the prayerless cannot be good. Nay, I have too just occasion to go higher; there is a sort of persons amongst us, who (instead of humble, serious calling upon God to free them from condemnation) in their hellish imprecations they dare to call God to damn them: O prodigious, amazing, asto∣nishing profaneness! I tremble to speak of it; but O that it was not too common in our ears! What? do men defie God, and even bid him do his worst? is damnation a thing to be desired or wished for? do they know what they say? what if God should take them at their word, and do that in his greatest wrath which they seem to wish for with the greatest wickedness? O let such take heed lest God hear them in a dreadful manner! I hope I speak to none of these; you (I trust) have a dread of God and of the things of eternity upon your spirits; let exempt on from Condemnation be the matter of your prayer: and do but joyn the right manner with the right matter, and this will secure your Souls forever. God never yet condemned a praying man: he that fears and prays, shall never feel what he fears and prays against.

Fifthly,* 1.98 Make sure of Faith, I mean true, saving, justifying Faith: where that is (yea but the least dram of it) there shall be no Condemnation. It secures from this, both as 'tis the Grace which unites to Christ, and also as 'tis the great condition of the Gospel upon which it promises life and salvation. Unbelief is the damning Sin, and Faith is the saving Grace. If thou be'st a sincere Believer, 'tis not only, thou shalt not be condemned, but thou shalt most certainly be saved: both are sure from the frequent, often repeated declara∣tions, attestations, promises of the word: the whole Gospel-reve∣lation centers in this. God is as gracious to acquit, justifie, save the Believer, as he is righteous to charge, punish, condemn the Unbeliever. He* 1.99 may set down what condition (or conditions) he pleases, in order to the giving out of his grace; which when they are performed, he is en∣gaged to make good what he promises upon them. O therefore get faith! for this is the grand Gospel-condition; if you believe not, the Gospel it self cannot save you; if you believe, the Law it self cannot condemn you.

I do not enlarge upon these things,* 1.100 because that Direction which is proper to the Text, is this, As you desire No-condemnation get into Christ: so as to be in Christ Jesus. For they (and they only) are the persons who are out of the danger of Condemnation. The Pri∣viledge and the Subject are of the same extent and latitude; just so many as are in Christ are safe, and no more. If thou beest one of these, do not fear; if otherwise, do not flatter thy self with false, presumptuous, and ungrounded hopes. All that were not in the Ark perished in the common Deluge; all out of Christ are lost. When 'tis a Christ 'tis no Condemnation, when 'tis no Christ 'tis nothing but Condemnation. When the guilty pursued Malefactor had got into the City of Refuge, then he was secure: O thou poor awakened Sinner fly to Christ ('tis for the life of thy precious Soul), and get into Christ (the alone City of Refuge for the poor guilty Creature)! then Guilt many pursue thee, but it shall never hurt thee. And here I would admonish all to take up with nothing short of Ʋnion with Christ: You are members of the Church, but are you members of Christ? you are joyned to the Church upon Baptism, but are you joyned to Christ by a true and lively faith? here lies your se∣curity from Condemnation. The first Adam hath brought Guilt upon us (and consequently Death), how? we being united to him:

So the second Adam frees us from this and makes over righteousness to us, how? in the same way and upon the same ground (viz) we being united to him: without this, all that Christ is, hath done or suffered, will avail us nothing. (But I shall more fully insist upon this in that which will follow).

* 1.101Thirdly I would speak to those who are in Christ, to excite them to be very thankful and highly to admire the Grace of God: What? No condemnation? not one condemnation? O the riches, the heighths, bredths, depths, lengths of the love of God! How should such be even astonished because of this inexpressible mercy! They who de∣serve millions of condemnations, that yet there is not one condemna∣tion belonging to them; they that have in them matter enough to condemn them over and over, that yet they shall never be condem∣ned; how should God be admired by those to whom this blessedness belongs! Such as are not in this state, how should they be filled with self-awakening thoughts! such as are in this state, how should they be filled with God-admiring thoughts! O you that are in Christ, what will you think of this happiness when you shall see it accom∣plished? the truth is, as Sinners will never know, nor ever be suitably affected with their misery, till they feel it in Hell; so the Saints will never know, or be suitably affected with their happiness, till that day shall come wherein they shall be put into the possession of it in Heaven. When God shall pick and single you out of the common crowd, and shall say I here acquit you before all the world from all your guilt, I here pronounce you to be righteous persons, and I will by no means pass a condemnatory sentence upon you; (though I know what I might have done to you, and what I will do to others): I say, when it shall come to this, how will your Souls be drawn out (and if you had a thou∣sand more Souls, how would they all be drawn out), in the adoring and magnifying of the Grace of God! But something should be done now whilst you are here, (though but in the hopes and expectation of this felicity). Where there is no condemnation there should be much thankfulness: How doth the Traitor admire the grace and clemency of his Prince, who sends him a pardon when he expected his tryal and sentence to dye?

And as you must be thankful to God the Father, so (in special) to Jesus Christ: 'tis he* 1.102 who hath saved you from wrath to come; 'tis he who was willing to be condemned himself, that he might free you from condemnation; judgment passed upon him [* 1.103 he was taken from prison and from judgment] that it might not pass upon you; he was* 1.104 made a curse that he might deliver you from the curse: when Adam

had entail'd guilt and wrath upon you, Christ came and cut off this sad entail, and procur'd justification for you.* 1.105 As by the offence of one, judgment came upon all to condemnation; even so by the righteousness of one, the free gift came upon all to justification of life. 'Tis upon Ʋnion with him that there is no condemnation to you; O let your whole Soul go out in thankfulness to Christ! He as your Surety paid your debt, else you had been arrested and thrown into prison forever: in him there was nothing to deserve condemnation, and yet he was willing to be condemned; in you there is very much to deserve condemnation, and yet you shall never be condemned; here's the admirable, boundless, infinite love of Christ!

* 1.106Lastly, The main tendency and drift of this Truth is Comfort to Believers: and what a full breast of Consolation is here for such as are in Christ! No condemnation to them? this no condemnation is the ground of all Consolation: what a word is here for Faith and Hope! O magnae spei verbum (as he crys out)! what a* 1.107 mighty support is here for poor doubting and dejected Souls! The great thing that such are afraid of, is Con∣demnation; but here's that which secures them from it: the assertion is very express and full, and 'tis grounded too upon a sure foundation, there is now no Condemnation to them who are in Christ Jesus. O you that are in Christ, as your thankfulness should be high, so your joy should be high also! and what will raise your joy if this will not? 'Pray improve it upon all occasions and be chearful. Set this against all the present evils you meet with: God afflicts you, but he will not condemn you; why should you be troubled? affliction becomes very tolerable upon No-condemnation; what though it be sickness, pain, loss of Relations, a low estate, so long as the soul is safe and the main state secured? there may be* 1.108 fiery tryals here, but there's no* 1.109 unquenchable fire to burn in hereafter; O there's comfort. What are the comforts of this world if we shall be kept out of Heaven, and what are the crosses of this world if we shall be kept out of Hell? Take the wicked, there's condemnation at the bottom of all their good; take the Saints, there's Salvation at the bottom of all their evil. Again, men condemn you; ah but God will not condemn you: this is but* 1.110 mans day (where you may have the worst of it), but Gods day is coming and then all will go on your side. O let it be a very little thing to you to be judged of man, so long as God doth and will acquit. You have Sin in you (too much God knows), yet 'tis no condemnation; and if sin

it self (it being pardoned and* 1.111 washed away by the blood of Christ), if this (I say) shall not condemn you, what then shall? After Pauls sad complaints of sin, yet he here says there's no condemnation: Con∣demn your selves for sin you do, (and so you should do, provided this self-condemnation flow from Repentance, not from Ʋnbelief), but the great God (by whose judicial Sentence your everlasting state shall be ordered) will not condemn you for it. 'Twill be so far from this, that (as some* 1.112 Divines hold) the sins of Believers shall not be so much as mentioned at the great day. The Law is a condemning thing; 'tis so indeed (in it self), but 'tis not so to you who are in Christ. You must dye and be judged; but welcome death, welcome judgment so long as there is no condemnation; why should you be afraid of these which will only let you see the accomplish∣ment of what is here affirmed? This is the happi∣ness of you who are in Christ, will you act faith upon it and take the comfort of it? I would have you live and dye with this Cordial always by you, there is therefore now no condem∣nation, &c. And let me add, 'tis not only your priviledge but your duty to rejoyce because of this; 'tis not only you may, but you ought to be cheerful: you cannot be otherwise, unless you either distrust or disparage what is here spoken of. The Sinner hath no reason to be jocund and merry, for he is liable every moment to Condem∣nation; the Saint hath no reason to be dejected and pensive, for he is out of all danger of Condemnation. The Sinner is secure as though there was no Hell, and the Saint is sad and cast down as though there was no Heaven: the good Lord convince the one, and comfort the other.

I'le close all with two words of advice: 1. Get assurance in your own Souls, that there is to you No Condemnation. 'Tis a sad thing to live under peradventures about this; may be God will save, and may be too God will damn: to hang in doubtfulness 'twixt Heaven and Hell, is a very uncomfortable state. Were you but clear in your evidences about this Priviledge, you could not but rejoyce. Now in order to this, do but make sure of your Ʋnion with Christ, and that will assure you of No Condemnation.

2. Let this Happiness be a great incentive to Holiness: 'Tis good to infer Duty from Mercy: Are you secured from Condemnation? what manner of persons should you be! How should you differ from others here, who shall so differ from others hereafter! Though Sin

shall not condemn you, yet do you condemn it. I'le end with an allusion to that of our Saviour to the Woman taken in Adultery,* 1.113 Woman (saith Christ) where are those thine accusers? hath none condemned thee? she said. No man, Lord. And Jesus said unto her, Neither do I condemn thee, go, and Sin no more.

Notes

• * 1.1

  Math. 21.16.
• * 1.2

  2 Cor. 12.9.
• * 1.3

  Of the Excel∣lency of this Chapter.
• * 1.4

  Est Caput aureum & in∣ter omnia hu∣jus Epistolae illustrissimum; in quo cum de Spirtûs mune∣ribus disserere statuisset Apo∣stolus, Spiritus ipse Divinus pleno numine in ejus pectus illapsus vide∣tur; cujus ideo suavitate & fragrantiâ sin∣gulis Verbis redolet, charis∣matibus{que} dif∣fluit & exun∣dat. Soto.
• * 1.5

  Of its main Scope.
• * 1.6

  The Division of it into its Parts.
• * 1.7

  Rom. 7.24.
• * 1.8

  The main Pro∣position.
• * 1.9

  A great change in Paul.
• * 1.10

  Rom. 7.14, 18, 15.
• * 1.11

  Psal. 126.5.
• * 1.12

  Psal. 147.3.
• * 1.13

  Math. 5.4.
• * 1.14

  Joh. 2.9.
• * 1.15

  Philip. 4.12.
• * 1.16

  The Prop. consi∣dered in its parts.
• * 1.17

  Of the different readings of the words.
• * 1.18

  Proinde nul∣la est Condem∣natio iis qui non ambulant secundum car∣nem in Jesu Christo. Vers. Syr.
• * 1.19

  The Obs. raised.
• * 1.20

  Of the first Observation.
• * 1.21

  Seven things premised for explications.
• * 1.22

  Quamvis De∣us abso••vit ve∣rè poenitentes ab omni poenâ satisfactoriâ propter Chri∣sti mortem, non tamen il∣los liberat ab∣omni poenâ medicinali & castigatoriâ. Davenant. in Col 1.24. See of this Burg. of Justif. Lect. 4.5.10. Eaxt. Aphor. p. 68. &c. Boltons Bounds &c. p. 163. &c. Rutherf••. Sur∣vay, pa••••••, ch. 31.
• * 1.23

  1 Kings 8.46.
• * 1.24

  Jam. 3.2.
• * 1.25

  1 Joh. 1.8.
• (a) 1.26

  Art. 9.
• (b) 1.27

  August. lib. 1. contra duas Pelag. Ep. cap. 13. & lib. 3. contra Julian. cap. 3. (with several others cited in Chamier tom. 3. lib. 10. c. 10.)
• (c) 1.28

  Vide Cham. tom. 3. lib. 10. c. 4. &c. Chemn. Exam. Decr. 5 Sess. p. 93. &c. Calv. Instit. lib. 3. c. 3. Daven. Det. Qu. 1. Ward. Determ. Theol. p. 136. &c.
• (d) 1.29

  The Coun∣cil of Trent a∣nathematizeth all who hold Concupiscence (in renewed persons and after Baptism) to be sin. Sess. 5. Bellarm. de Amiss. Grat. lib. 5. cap. 7. Valentia de Pec. Orig. cap. 7 & 8. Perer. Quaest. ad Cap. 7. in Ep. ad Rom. Disput. 7, 8, 9.
• (e) 1.30

  Non tam significat nullam esse Condemnationem justificatis in Christo ob Concupiscentiam, quàm nihil esse in eis condemnatione dignum. Bellarm. de Am. Gr. lib. 5. cap. 7. Tollitur damnatio quantum ad Culpam & quantum ad poenam: Primus Motus habet quod non sit Pecca∣tum Mortale, ex eo quod rationem non attingit, in quâ completur ratio Peccati, &c. Aquin. in loc.—&c. Et consistit differentia in hoc, quod inillis (justificatis nempe in Christo) nihil committitur damnabile, propter donum Christi tam externum quam internum; Intendit ita{que} per nullam damnationem nullum actum quo meremur damnari—Et dixit hoc ad diffetentiam Primorum Motuum, qui sunt etiam apud justificatos in Christo, ut intelligamus illos non esle materiam damnationis—Primi enim Motus non reddunt Sanctos damnabiles tum ob eorum imperfectionem, tum quia absorbentur a copiâ Sanctarum actionum continuarum. Cajet. in loc.—Hinc patet nec concupiscentiam, nec aliud quippiam in renatis esse peccatum damnatione dignum. A-Lap.—Non quod volo, ago &c. ex iis sequitur involuntarios esse Concupiscentiae motus in renatis ac justis, quibus proinde ad poenam imputari non possint. Est.—Quamvis Caro contra Spiritum insultans molestias exhibeat iis qui sunt in Christo Jesu, nihil tamen est in iis dam∣natiois, quia dum non consentiunt, non ipsi operantur illud, sed peccatum quod per Concu∣piscentiam habitat in Corde. Soto.
• * 1.31

  Ad haec re∣spondetur, di∣mitti Concu∣piscentiam Carnis in Bap∣tismo, non ut non sit, sed ut in peccatum non impute∣tur. Aug. de Nup. & Conc. lib. 1. cap. 25.
• (a) 1.32

  Non dicit non esse pec∣••atum &c. sed remitti propter Eidem in Chri∣stum. Melanct. in Dispos. Orat. ad Ep. ad Rom. p. 18. Credentibus nulla est Condemnatio, non per se quidem sed ex accidenti, (h. e.) ex Dei misericordiâ non imputantis eis peccata ad condemnationem. Parens in Resp. ad Dub. 1.—Notandum est quod non dicit, Nihil condemnabile, aut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Non dicit in Christianis nihil esse amplius peccatorum, &c. sed esse illos condemnationi quae peccato competit exemptos: Habent quidem & Sancti reliquias peccati verù extra condemnationem sunt, proptet Gratiam Christi &c. Museul.
• (b) 1.33

  Disput. 1. in Cap. 8. ad Rom.
• * 1.34

  1 Cor. 6.2.
• * 1.35

  Heb. 11.7.
• * 1.36

  Ezra 4.15.
• * 1.37

  1 Kings 18.17.
• * 1.38

  1 Cor. 4.3.
• * 1.39

  Ex enditur interdum Con∣demnandi ver∣bum etiam ad Accusatorem ut idem sit quod reum peragere, vel efficere ut quis damnetur. Ca∣lepin. Ego hoc uno crimine il∣lum condem∣nem necesse est. Cic. in Ver. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Plutarch. in Vit. Caes.
• * 1.40

  Magnum est pondus parti∣culae Universa∣litèr negantis, & Adverbii praesentis Tem∣poris, à Syro interprete ma∣lè praetermissi.
• * 1.41

  Dicit nunc ut intelligamus quod de prae∣sentis vitae sta∣tu loquitur, ne intelligeres quod ratione status futurae beatitudinis excludit om∣nem damna∣tionem.
• * 1.42

  Joh. 3.19.
• * 1.43

  Nunc (i. e.) his tempori∣bus; opponit haec tempora allati & publi∣cati Evangelii anteactis tem∣portibus, prae∣sertim sub Le∣ge, quibus om∣nes in Com∣mune loquen∣do damnationi subjecti erant; Nunc autem multis homini∣bus nulla est damnatio, & (si omnes vel∣lent) nulla es∣set omnibus. Slichting. in loc.
• * 1.44

  Mirabilis sa∣nè est Aposto∣li prudentia, qui cum de vi peccati scribe∣ret, eam ex∣pressit in per∣sonâ suâ, ut intelligeremus &c. Posteà ve∣rò cum agitur de auxilio spi∣ritus Christi, inducit perso∣nam aliorum, ne cuiquam in mentem veni∣ret, non quosli∣bet Christia∣nos frui hoc auxilio Dei, sed tantum pri∣marios quos∣dam & eximi∣os, quales fue∣runt Apostoli. Pet. Martyr.
• * 1.45

  The Observat. more strictly spoken to.
• * 1.46

  Condemnation opened.
• * 1.47

  Gal. 3.10.
• * 1.48

  Condemnation refers to Guilt and Punnish∣ment.
• * 1.49

  Math. 22.12.
• * 1.50

  Of the Sentence and State of Condemnation.
• * 1.51

  Condemnation Virtual or Actual.
• * 1.52

  The Observ. proved.
• * 1.53

  The strength and import the Illative [therefore] o∣pened.
• * 1.54

  Thus Bucer, Insert ad illud in proximâ se∣ctione Gratias ago &c. Thus Pareus, Illatio est valdè vehemens ex praecedenti querelâ & Gratulatione. Thus Musculus, Nulla Condemnatio &c. Quare? referendum est istud exordium ad Gratiarum actio∣nem capitis praecedentis, quà dixit Gratias ago &c. Thus Tolet, Connexa est haec sententia ulti∣mis praecedentis capitis verbis, & ex ipsis deducitur. Pendet initium hoc tam saustum & faelix, ex hoc quod ultimò dictum est in fine praecedentis. (Corn. Mussus.)
• * 1.55

  Non condem∣nation of Be∣lievers proved from their Ju∣stification.
• * 1.56

  Prov. 17.15.
• * 1.57

  From their Sanctification:
• * 1.58

  Dum non essent in Christo & consentirent concupiscentiae, erat illis damnatio; Nunc autem cum sint in Christo, & repugnent concupiscentiae, nihil damnationis est illis, quamquam ex carne concupiscant; quia non pugnatores sed victi damnantur; nec est damnabile si existant desideria ••••rnalia, sed si eis ad peccatum obediatur. Anselm. (This must be understood of Condemnation in Event, and that too as grounded upon the meer Grace of God).
• * 1.59

  With my mind I serve the Law of God. Ego, qui in me significo quemlibet justum sub gratiâ consti∣tutum. Anselm. Quod meo judi∣cio tantam vim, tantam emphasin habet, ut illi planè humanae na∣turae corruptionem ignorare vide∣antur, si qui sint, qui eam cum tali animi constitutione consistere posse putant, nisi aliundè sit ali∣quatenus immutata. Amyral. Con∣sid. cap. sept. Ep. ad Rom. p. 16. (He might have gone higher ••ha•••• aliquatenus immutata).
• * 1.60

  From their u∣nion with Christ.
• * 1.61

  ƲSE 1. The misery of all out of Christ.
• * 1.62

  Joh. 3.18.
• * 1.63

  Amos 6.5, 6.
• * 1.64

  Dan. 5.5, 6.
• * 1.65

  Haec cura omnes non omnino Athe∣os necessariò excruciat, & est tristis con∣scientiarum tortura. Pareus in loc. The dreadful∣ness of Con∣demnation set forth.
• * 1.66

  Acts 17.31.
• * 1.67

  Omnia Ge∣hennae suppli∣cia superabit, Deum non vi∣dere, & bonis carere. Ber∣nard de inter domo. cap. 38. See Bolton of the four last things, p. 95. &c.
• * 1.68

  Vide Chrys. ad pop. Anti∣och. Hom. 49. very full upon this,
• * 1.69

  Is. 33.14.
• * 1.70

  See Calov. So∣cin. proflig. de morte aeternà, Contr. tertia, p. 11 13. Cloppenb. Compend. So∣cinian. cap. 8 p. 134. &c. (With many others).
• * 1.71

  Matth. 13.30.
• * 1.72

  Is. 43.13.
• * 1.73

  Jer. 2.17.
• * 1.74

  Per apertio∣nem librorum significatur, ut unicuique con∣scientia sua (nec enim o∣pus erit testi∣bus externis) suggestura sit omnem suam vitam. Voss. de Extr. Judi∣cio.
• * 1.75

  Matth. 23.37.
• * 1.76

  Hos. 13.9.
• * 1.77

  Matth. 27.25.
• * 1.78

  Undique e∣runt tibi an∣gustiae: hinc erunt accusan∣tia peccata, tre∣meda justitia, subter patens horridum Cha∣os, desuper i∣ratus Judex, intùs Vermis Conscientiae, foris ardens mundus. Be••n. de Consc.
• * 1.79

  ƲSE 2. To exhort all to make sure of exemption from Condem∣nation.
• * 1.80

  Rom. 5.18.
• * 1.81

  Heb. 2.3.
• * 1.82

  Joh. 3.19.
• * 1.83

  Matth. 23.14.
• * 1.84

  Matth. 12.23, 24.
• * 1.85

  What persons are to do, that it may be No-Condemnation.
• * 1.86

  1. Dir.
• * 1.87

  Rom. 6.23.
• * 1.88

  Heb. 11.25.
• * 1.89

  2. Dir.
• * 1.90

  1 Cor. 11.31.
• * 1.91

  Luk. 18.14.
• * 1.92

  3 Dir.
• * 1.93

  Rom. 5.1.
• * 1.94

  Math. 5.25, 26.
• * 1.95

  4 Dir.
• * 1.96

  Luk. 22.40.
• * 1.97

  Psal. 30.9.
• * 1.98

  5 Dir.
• * 1.99

  Gratia Dei speranda est & acceptanda ad normam & propositum miserentis Dei, (reque enim convenit, or qui••condemna∣tionis reusest, formulas Gratiae praescribat ei à quo justè potest condemnari), sed re∣quiritur, ut praescriptum Gratiae ab allo ac∣cipiat & grato animo amplectatur. (Mus∣cul. in praefat. ad Ep. ad Rom.)
• * 1.100

  6 Dir.
• * 1.101

  ƲSE 3. Believers are to admire God for exemption from Condemnation.
• * 1.102

  1 Thes. 1.10.
• * 1.103

  Is. 53.8.
• * 1.104

  Gal. 3.13.
• * 1.105

  Rom. 5.18.
• * 1.106

  ƲSE 4. Comfort to all in Christ.
• * 1.107

  Ut frustra sibi blanditur homo carnalis, si de emendandâ vitâ nihil sollicitus, hu••us gratiae praetextu impunitatem sibi pro∣mittat: Ita habent trepidae pi∣orum conscientiae invictum propugnaculum, quòd dum in Christo manent, sciunt se esse extra omne damnationis peri∣culum. (Calv. in loc.)
• * 1.108

  1 Pet. 4.12.
• * 1.109

  Mark 9.43.
• * 1.110

  1 Cor. 4.3.
• * 1.111

  Rev. 1.5.
• * 1.112

  Hinc fidelium peccata non pro∣dibunt in judicium. Quum enim in istâc vitâ per sententiam justifi∣cationis tecta sunt & ablata, & ultimum illud judicium confirma∣tio erit & manifestatio ejusdem sententiae, non esset consenta∣neum ut in lucem denuo tum tem∣poris proferantur. (Ames. Med. lib. 1. cap. 41.)
• * 1.113

  Joh. 8.10, 11.