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. 8.2.

—From the Law of Sin and [Death].

CHAP. VIII.

Of the Law of Death. The connexion 'twixt Sin and Death. Where 'tis the Law of Sin there 'tis the Law of Death. Regenerate persons are made free from this Law: that opened with respect to Death temporal and Death eternal. Ʋse 1. Men persuaded to believe that Sin and Death go together; dehorted from thence not to sin. Ʋse 2. Of the happiness of Gods people.

THe Apostle here sets a twofold Law before us, the Law of Sin and the Law of Death; the former I have been large upon, the latter I must dispatch in a few words.

—[And Death]: The word Law is not repeated, but (according to that interpretation which some put upon the Words) 'tis to be repeated; 'tis the Law of Sin, and 'tis the Law of Death too: as if the Apostle had said The Law, &c. hath made me free both from the Law of Sin, and also from the Law of Death.

In the opening of them I told you there is a twofold Sense given of them: (1.) Some tell us there is in them the Figure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherein one thing is set forth by two words: therefore they render this [and Death] as being onely an Adjective or Epethite of Sin; thus, the Law &c. from the Law of Sin and Death, that is, from deadly Sin, or from the Law of Sin which is of a deadly nature. (2.) Others take the word substantivè, making the Law of Death to be a Law by it self as well as the Law of Sin; as if this Death was not to be melted into Sin, and the deliverance from it into the de∣liverance from Sin, but that they are distinct things and point to distinct deliverances.

Now both of these Senses are very true and good, and indeed I know not which to prefer. From the First, one single point offers it self to us, viz. That Sin is a deadly thing: From the Second, these

three (which mutatis mutandis perfectly answer to the three former under the Law of Sin);

• 1. That men by Nature, and before Regeneration, are under the Law of Death.
• 2. That upon Regeneration (or such as are Regenerate) are made free from the Law of Death.
• 3. That 'tis the Law of the Spirit of Life which frees from the Law of Death.

The due handling of these Heads would take up a great deal of time; but I having already staid too long upon this Verse, and upon some other Considerations, I am necessitated to contract; and there∣fore (for the better shortning of the work) I must pitch upon another method, wherein I may draw all into a narrow compass.

Three things onely shall be observ'd:

1. That Sin and Death go hand in hand together. There's an in∣seperable connexion or conjunction betwixt them; they come here in the Text very near each to the other, there's but an [and] betwixt them, and that too is copulative, the Law of Sin and Death. And well might the Apostle put them together, when God himself in the methods of his Justice, and in the threatning of his Law hath so put them together, (and surely what he hath so joyn'd no man can put asun∣der). When Sin came into the world Death came along with it, the one trod upon the heels of the other; if man will sin, he shall dye. Rom. 5.12. Wherefore as by one man Sin entred into the world, and [Death by Sin], even so Death passed upon all men, for that all have sinned:—Ver. 17. For if by one mans offence, Death reigned by one, &c. (here's Death and the Law of Death too; by Sin it hath got a power over men so as to reign over them). Had there been no Sin there had been no Death: if man had continued in his sinless and innocent state, he might have been mortal (i. e.) under a posse mori, (he being but a Creature and made up of contrary principles); but he had not actually dyed, much less had he been under a necessity of dying if he had not sinn'd. Death did not come into the world upon Gods meer dominion and Soveraignty, or meerly upon the frailty of the humane Nature (as Pelagians of old and(a) Socinians of late assert); but as the(b) fruit and punnishment of Sin. Immorta∣lity was a part of(c) Gods Image at first imprinted upon man; that

image being defac'd, mortality took place. You know in Gods dealing with our first Parents, how he back'd his Command (or Pro∣hibition) with the threatning of death; Gen. 2.17. Of the tree of knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely dye: they disobeyed this most equitable Commandment, and thereby brought death both upon themselves (Gen. 3.19), and also upon all their posterity. Besides the guilt of this Sin (made over to all mankind by imputation), there is mens personal sin (habitual and actual) which renders them yet more obnoxious unto death; and that too not onely to temporal but also to eternal death: Rom. 6.21. the end of those things is death; (v. 23.) the wages of sin is death: The Apostle in James 1.14.15. treats of the first and last of Sin, shows where it begins and where it ends, sets down its rise, progress, and final issue; But every man is tempted, when he is drawn away of his own lust, and enticed; Then when lust hath conceived it bringeth forth sin, and sin when it is finished [it bringeth forth death]: (Sin is the issue of Lust, and Death is the issue of Sin). So that our Apostle here in the Text might upon very good grounds link and couple Sin and Death.

2. Observe, that 'tis the Law of Sin and the Law of Death which is here coupled together: so that where 'tis the Law of Sin there (and there only) 'tis the Law of Death. When Sin is reigning and commanding then 'tis ruining and condemning; 'tis the power of Sin that exposes to the power of death. Rom. 6.16. Know ye not, that to whom ye yield your selves servants to obey, his servants ye are to whom ye obey, whether [of sin unto death], or of obedience unto righteousness? 'Tis true every sin in its own nature deserves death, the Scripture knows no such thing as venial sin, it being judge all and every sin is mortal: indeed as to event the Apostle saith there is a Sin not unto death 1 Joh. 5.17. but as to merit every Sin (be it what it will) de∣serves death: Yet God is so gracious as that Sin shall not condemn and end in death where it doth not command. 'Pray mark it, how in the words the Law of the Spirit is join'd with Life, and the Law of Sin with Death; as where the power of the Spirit is there is Life, so where the power of Sin is there is Death. I know the Death in the latter Clause doth not carry a direct opposition to the Life in the former; for the Life there referring to Grace and Regeneration and not to Glory hereafter, the Death, which refers to eternal Condem∣nation and the misery of the future state, cannot be look'd upon as di∣rectly opposite to that Life; yet there is a truth in the Parallel: As upon the Law of the Spirit there is Life (spiritual and eternal), so

upon the Law of Sin there is 'Death (spiritual and eternal too). Further I know there is a great disparity betwixt the Spirits working Life, and Sins working Death; the Law of the Spirit works Life in the way of proper Efficiency and Causality, the Law of Sin works Death only in a final, consequential, meritorious way; yet here also we may speak by way of Parallel: as the power of the Spirit works Life in its way, so the power of Sin works Death too in its way. (That which I drive at is very plain if I be so happy as to express my self clearly about it).

3. Observe, that such who are brought under the power of the rege∣nerating Spirit, they are made free from the Law of Death. This was Paul's happiness here laid down, and 'tis the same to all that are regenerate; the proof of which I need not insist upon: for this deliverance undeniably follows from the former; they who are made free from the Law of Sin, by that Grace are also made free from the Law of Death, it being the Law of Sin which subjects the Crea∣ture to the Law of Death. The power (or right) of Death stands or falls by the power of Sin; so that if the person be freed from the latter (as you have heard every regenerate person is), it certainly follows in the course and methods of Gods Grace, that every such person shall be freed from the former too: for the Law of Death is penal, or the effect of the Law of Sin, now take away the Cause and the Effect ceases.

But a little explication will be necessary. How may Regenerate Persons be said to be made free from the Law of Death?

For answer to this, you know Death is either temporal or eternal; (I do not instance in spiritual Death, because though 'tis very true that the Saints upon the Law of the Spirit are made free from this Death, yet I conceive that is not so much intended here): the former lies in the separation of the Soul from the Body for a time, the latter in the everlasting separation of both Soul and Body from the love and favour and presence of God. This separation from God is the death of this Death (or that wherein it mainly consists); hence though it doth not carry in it any annihilation, yea though it be attended with a kind of Life (both Soul and Body retaining their physical being, ex∣istence, and union); yet 'tis called Death, because there is in it a separation from the fountain of true Life and of all blessedness: upon which account 'tis not only Death but the worst Death; and this too is the worst part of this worst Death, for though there be more included in it than the loss of Gods presence, (viz. the punnishment of sense, eternal torment in Hell-fire), yet it might easily be prov'd

that herein lies its greatest evil; the departing from God is worse than the going into everlasting fire. But to apply this distinction to the business in hand!

1. The Law of the Spirit of Life frees the Regenerate from death temporal. Not simply and absolutely, from death considered abstract∣ly and in it-self, for so all must dye; Believers themselves are within the compass of the general Statute Heb. 9.27. It is appointed unto men once to dye; Psal. 89.48. What man is he that liveth, and shall not see death? shall he deliver his soul from the hand of the grave? but it frees from death as so qualified and so circumstantiated; in the language of the Text it frees from the Law of Death: How's that? why, take a gracious man Death hath not a full right or an absolute power over him, so as to keep him under its dominion forever, (for so I show'd you some open this Law of Death). Such an one may dye but he shall live again, the grave shall not always hold him, he may be thrown into prison for a time but Christ will fetch him out; and then death shall never again exercise its power over him, after he hath died once he shall dye no more (as 'tis said of Christ Rom. 6.9.) Again, Grace frees from the Law of this Death, (that is) from the hurtfulness, sting, and curse of it: Death carries much of a curse in it, 'tis the result and fruit of the primitive curse: now in this notion sanctified persons are freed from it. The nature and property of death is altered to a godly man; to him 'tis now but the paying of that debt or tribute which is due to Nature, but a(a) sleep, but a(b) change, but a(c) departure or going out of prison, but a(d) going to bed, but an(e) uncloathing, but a passage into an endless and ever∣lasting life, an inlet into the immediate fruition of God. O (set but sense aside) what an harmless, innocent thing is this death to such a person! the Lion being slain (by Christ) there's hony now in the belly of it, (I allude to that of Sampson Judg. 14.8.) 1 Cor. 15.55. O death, where is thy sting? ô grave, where is thy victory? The sting of death is sin, and the strength of sin is the Law; but thanks be to God, which give thus the victory through our Lord Jesus Christ. Christ by death hath overcome death, unstung it and taken off its hurtful quality; by dying himself he hath expiated Sin, vanquished Satan, atoned God, satisfied the Law, secured from Hell, purchased eternal life; and (these things being done) where is now the Law of Death? Heb 2.14, 15 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil: And deliver them, who through fear of d••ath were all their life time subject to bondage.

2. There is that death which is much worse than this, (viz.) eter∣nal death; that which indeed is the death incomparably surpassing any other: as no life like to eternal life so no death like to eternal death. To have the Body separated for a while from the Soul is a thing to Nature very dreadful, but what is that to the separation both of Body and Soul from God forever? This is sometimes set forth by Death without the addition of any Epethite, as Joh. 8.51. If a man keep my sayings he shall never see death; Rom. 6.23.—8.6. (& passim): Sometimes by the second death; and 'tis so stiled because it succeeds upon and doth not commence till after the first death: Rev. 2.11. He that overcometh shall not be hurt of the second death: Rev, 20.6.—21.4. This is that death which the unconverted and impenitent are obnoxious unto, but such as turn to God by true repentance and live and holy life they are freed from it: And this de∣liverance is absolute; the former was but in such a qualified sense, but this (I say) is absolute. Even such may (and shall) dye the first death, but they shall never dye this second death; Rom. 20.6. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power: You read of the abolishing of this death by Christ 2 Tim. 1.10. eternal death is quite abolished to all rege∣nerate persons. But this very much falls in with the No-condemnation in the foregoing Verse; of which having there said enough I'le add nothing more.

By way of Ʋse, 1. I would exhort you all to live in the steady be∣lief of this, and often to revive it upon your thoughts that 'tis Sin and Death. Especially when at any time Satan and your own hearts sollicit and tempt you to sin, be sure then you think of this, so as to retort it upon the temptation speedily; what? shall I sin and dye? shall I for the pleasures, delights, satisfaction of sin which are but for a season expose my self to death? yea, to eternal death? no, that I dare not, that I must not do. 'Tis good to break the force of a temptation by such reasonings as these; for though ('tis true) the great restraints from sin should be taken from the love of God, the fear of offending God, &c. yet it's good (and God allows it) to take in the advantage of self-love too, and the fear of self-destroy∣ing. Surely if men did indeed believe or did nor strangely smother and suppress all serious convictions about this, that 'tis sin and death, they durst not sin as they do. Where's the man, let him be never so thirsty or let the draught be never so alluring, that would venture upon it should he be told there's poyson in it, and that if he drinks it he's a dead man? ô the stupendious folly, nay madness of men! we

tell them from Gods own mouth there's death at the bottom of sinful practises, and yet (because these suit with and please their sensual part) they will venture upon them. The fear of temporal death to be inflicted by the Magistrate, keeps off many from those enor∣mous acts which otherwise they would commit; they dare not thus and thus transgress the Law (by stealing, killing, &c.) though they have a good mind to it, why? because they know if they so do, they must dye: Ah Sinner! God backs his Laws with the penalty of eternal death, to which thou makest thy self liable by the vio∣lation of them, and yet wilt thou dare to do it? shall the fear of this not at all restrain thee from what is evil? Here's the Devils cunning in his temptations, he presents the bait but hides the hook, he tempts from and by the pleasure, delight, contentment that is in sin, but conceals the death that will follow upon it; nay, he doth not onely conceal the evil threatned but (either in thesi or in hypothesi) he flatly denies it: This lying Spirit will tell the Sinner he may sin without danger, what? dye for it? no, there's no such thing, thou shalt not dye: Thus he began in his first assault upon our first Parents, Gen. 3.4. And the serpent said to the woman, ye shall not surely dye; and thus he doth with Sinners to this very day: He always sharpens his temptations by blunting the edge of the Laws threatning, assuring the poor besotted Creature that he may sin and yet not dye. Now I beseech you do not hearken to him or believe him, for he is what he always was a lyar, and so a murderer, Joh. 8.44. Let the tempta∣tion be never so inviting and alluring, yet 'pray consider death is in the pot, and therefore there is no meddling with it; let the entice∣ments of Sin be never so specious and plausible, yet know nothing less than eternal death will inevitably follow upon it; and doth not the evil of that infinitely weigh down all the good which Sin pro∣mises? Sin is the falsest thing in all the world, its promises are very fair but its performances are quite contrary; it pretends to this and that (which takes with the Sinner exceedingly), but the very upshot and end of all is everlasting destruction: Suppose it be as good as its word (as to some temporal concerns), yet (alas) its good is soon over and gone, but its bad abides forever; the pleasant taste of its hony in the mouth is but short, but its gall lies fretting in the bowels to all eternity: now what madness is it, for a man for a few minutes delight to run himself into everlasting and endless torments! 'Tis one of the saddest things that is imaginable, that men do (and cannot but) know that 'tis Sin and Death; and yet in a st••••nge defiance of God, and in a bold contemning of all that he threatens, yea

even of eternal death it self, they will venture upon Sin: Rom. 1.32. Who knowing the judgment of God, (that they which commit such things are worthy of death) not onely do the same, but have plea∣sure in them that do them. But surely did they but know and consider what this death is, they would not carry it thus; I cannot now enter upon any particular description of it, onely let me tell them what there is in it, the absence of all good, the presence of all evil; is not this enough? that (in short) 'tis the summary and abridgment of all that misery which the Humane Nature is capable of; and should not such a thing make a poor Creature tremble? As to this death the Sinner would fain dye, but cannot; he must live (though he be dead even whilst he lives): at the first death the Body and Soul are loth to part, but in the second death they would fain part if they might; but the just God will keep them together, that as they sinn'd together so they shall suffer together. What a sad meeting will there be 'twixt these two at the general Resurrection? when they shall be reunited onely in order to their being eternally miserable? Now do not Sinners tremble at this? do they not dread that which will bring all this upon them? if not, what can we further say or do!

As to you (dearly Beloved) I hope you are not given up to a re∣probate mind, to this desperate hardness of heart to make nothing of dying eternally; 'pray therefore stand in awe and sin not, do not dare to live in that for which you must dye and perish forever; let Sin dye that you may never dye, for it must be either its death or yours. If you live sin you love death, and is death a thing to be lov'd? Prov. 8.36. He that sinneth against me wrongeth his own Soul; all they that hate me love death. Methinks that's a very sad description of the carriage of the poor amorous Wanton under the enchantments of the whorish Woman; Prov. 7.21, 22, 23. With much fair speech she caused him to yield, with the flattering of her lips she forced him. He goeth after her straightway, as an oxe goeth to the slaughter, or as a fool to the correction of the stocks; Till a dart strike thorow his liver, as a bird hasteth to the snare, and knoweth not that it is for his life. Sirs! will you carry it thus under Sins en∣chantments? not considering that it aims at your life and exposes you to eternal death? A fool sees but a little way, but a wise man looks to the issues and consequences of things; you know what I mean. Simply to dye is not so much, but to dye eternally ô thats a for∣midable thing! as you would shun that, shun sin for it•• house is the way to Hell, going down to the chambers of death, Proverbs 7.27.

2. Let the people of God see their happiness, and take the comfort of it. You that by the power of the regenerating. Spirit are made free from the Law of Sin, know that upon this you are also made free from the Law of death; ô precious and admirable mercy! what a cordial is this to revive you under all your faintings! As to tem∣poral death you are not wholly exempted from it, that's common to you as well as to others; yet 'tis a quite other thing to you than what it is to others; ô whenever it shall come bid it welcome and do not fear it. For to you 'twill come without a sting, and you know the Serpent that hath lost its sting may hiss but cannot hurt; 'tis in it self an enemy and the last enemy, but to you 'tis an harmless because a conquer'd enemy; it may seem to threaten the greatest evil but (in truth) it shall do you the greatest good. But here lies your main happiness you are wholly exempted from eternal death, the second death; you shall dye but once and then live with God forever. 'Tis this second death that makes the first to be so formidable; for a man to dye that he may live that's not at all dreadful; but to dye here in order to a worser death hereafter there's the thing which is only dreadful. When death is but an inlet to eternal life, a departure to be with Christ, when there's no condemnation to follow after it, you may and you should meet it with joy and holy triumph. And know, that to you it shall not be bare freedome from eternal death, but it shall also be the possession of eternal life; there's very much in the privative part of the mercy, but when the positive part too is joined with it how high doth it rise! ô admire and adore the Grace of God! The least of your sins deserves death, the best of your duties doth not de∣serve life; and yet you are freed from that which you so much deserve, and shall be put into the possession of that which you so little deserve, here's the riches of the grace of God towards you. Sin and Death are the two comprehensive evils, all evil is summ'd up in and under them, but you are freed from both; what reason have you to rejoice and to admire the Lords boundless goodness! ô the damned in hell (who are under this death and feel it,) what would they give to be freed from it? You through the merit of Christ and the power of the Spirit are made free from it, therefore you should first be very thankeful and then very chearful. What great things hath the gra∣cious God done for you! he hath delivered you from the Rule of sin whilst you live, from the hurt of death when you dye, have not you abundant cause of blessing and rejoicing? 'Twill not be long before this Death will look you in the face and lay its cold hands upon you; 'tis every minute making its nearer approaches to you,

by every breath you draw it gets ground upon you: well! be not troubled at this you know the worst on't; 'tis death but not dam∣nation, 'tis the parting of the Soul from the Body but no parting of the Soul from God; 'tis but dying temporally that you may live eter∣nally: how great is your happiness! proportionable to which how great should your thankefulness and holy joy be! (So much for this Verse).

Notes

• Reader, the Contents of this Chapter were insisted upon only in the close of a Sermon; I ha∣ving under the former Head (the Law of Sin) exceeded the bounds al∣lowed by the Press, cannot upon this Head (the Law of Death) make any con∣siderable en∣largement.
• Of the Law of Death.
• Ut Lex ad u∣trumque ex ae∣quo referatur. Erasm. Of the twofold Sense of the Words.
• See pag. 152.
• The Matter contained in them.
• Three things abserv'd in the Words. That Sin and Death go together.
• Vide Grot. de Sat. c. 1. p. 18.
• (a)

  Mors non erat poena vel effectus trans∣gressionis Ada∣mi; sed condi∣tionis natura∣lis consequens. Socin, de Statu primi hominis. Vide Praelect. Cap. 1. & contra Paccium Cap. 5.
• (b)

  Calov. Soc. Prost. p. 250. Hoorn. Soc. conf. vol. 1 l. 3. c. 4. p. 583, &c. Franz. Scho Sacr. Disp. 1. p. 7.
• (c)

  Molin. Enod. Grav. Qu. de statu Innoc. Tract. 3. p. 62. Gerhard: Loc. Com. de Imag &c. t. 1. c. 4. p. 199. Z••••em. de Imag. &c. c. 8. Art. 2. Moret••n's threefold state of man, p. 1. c. 2. p. 35.
• Where 'tis the Law of Sin there 'tis the Law of Death.
• Regenerate persons are made free from the Law of Death.
• Quest. How is this to be understood?
• Answ.
• Mat. 25.41.
• How Believers are made free from the Law of temporal death.
• Gen. 2.17.
• (a)

  1. Thes. 4.14.
• (b)

  Job 14.14.
• (c)

  Luk. 2.29.
• (d)

  If. 57.2.
• (e)

  2 Cor. 5.4.
• How from the Law of eter∣nal death.
• Sicut is qui liberatur a Lege Spiritus vitae, permanet in Christo qui est vita; ita qui servit Lege peccati per∣manet in mor∣te, quae venit ex damnatione peccati. Orig.
• ƲSE 1. Men exhorted to live in the belief of this, that 'tis Sin and Death.
• Heb. 11.25.
• 2 Kings 4.40.
• Mors prima pellit animam nolentem de corpore, mors secunda deti∣net animam nolentem in corpore. Aug. de Civit. Dei, l. 21. c. 3.
• Psal. 4.4.
• ƲSE 2. Comfort to all Regenerate Persons.
• Non est for∣midandum quod liberat nos ab omni formidando. Tertull. Ejus est mortem ti∣mere, qui ad Christum nol∣let ire. Cypr.
• 1 Cor. 15.26.
• Phill. 1.23.
• Peccatum & mors sunt duae partes adae∣quatae humanae miseriae; nam in culpâ & poe∣nâ tota mise∣ria hominis consistit. Streso.