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. 8.3, 4.

For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh:

That the Righteousness of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit.

CHAP. IX. Of the Laws inability to justify & save.

High and glorious Matter contained in these two Verses. Of their Coherence with what went before. The dif∣ference amongst Expositors about that. The General sense and meaning of the Words. The various Readings and Explications of them. They are divided into Five Parts. There's a Complication in them of the several Causes of the Sinners Justification and Salvation. The First Branch of the Text insisted upon, What the Law. &c. Four things observed in it. Of its Literal Exposition. What is here meant by Law? What that was which the Law could not do? How 'tis said to be weak? What the Flesh is by which 'tis weakened? The whole matter drawn

into one Observation. Of the Special matter of the Laws impotency, as it refers to Justification and Salva∣tion. Three Grounds or Demonstrations of its impo∣tency:

• 1. It requires more than what the fal'n Creature can perform.
• 2. It doth not give what the fal'n Crea∣ture needs.
• 3. It cannot make reparation for what the fal'n Creature bath done.

Use 1. To humble us, because we have a Nature in us by which Gods own Law is thus weakened: where some thing is said against the Power of Nature. Use 2. First, To vindicate the Honor of the Law, notwithstanding the Weakness charg'd upon it. Secondly, The Laws Obligation not to be cast off because of this. Thirdly, Nor yet is it to be look'd upon as al∣together weak or useless. Use 3. To take men off from expecting Righteousness and Life from and by the Law. Use 4. To stir up Believers to adore the Love and Mercy of God, in sending his Son, when the Law was under an utter inability to justifie and save.

OUr Apostle here (Eagle-like) soar's aloft and rises up in his discourse to the most sublime truths of the Gospel. These two Verses set things before us so high and glori∣ous, as may fill Heaven and Earth, Angels and Men with amazement and astonishment. Here's the whole Gospel sum'd up in a few words, contracted and brought into a narrow compass: here's in one view Man undone and Man recover'd; the depths of the Creatures misery and the heights of Gods Mercy, in a short a∣bridgement. Here's Gods sending his Son: which surely was the greatest thing that ever he did (it being the highest contrivance of his infinite Wisdom, and the highest product of his infinite Love). Here's this Son sent in our flesh; the first and the great Mystery of the Go∣spel (for it comes in the front of the Gospel-Mysteries 1 Tim. 3.16.). Here's sin condemn'd and the Sinner acquitted; the Law represen∣ted as impossible for us to keep, yet fulfilled for us in a most strange and wonderful manner, as Christ hath done and suffered that for us which we were utterly unable to do and suffer our selves. O the bredths, lengths, depths, heights of the Wisdom, Mercy, Justice,

Holiness of God! for all these several Attributes in what is here set forth, do concur and shine forth in their greatest lustre. Who can hear or read these two Verses (with due consideration), and not be in a divine transport and extasie? for the truth is, whatever is short of the most raised workings in the Soul, is too low for the glorious things here spoken of.

We must first enquire into their Coherence or Connexion with what goes before. They are a further proof or confirmation of the main Proposition laid down in the first Verse, [there is no condemna∣tion to them that are in Christ Jesus]. That which might endan∣ger as to Condemnation, was Sin: and there are two things in Sin to endanger about it, its Power and Guilt: therefore the Apostle shews, how such who are in Christ are freed from both of these. As to the taking away its Power, that is spoken to in the second Verse: The Law of the Spirit of Life, in Christ Jesus, hath made me free from the Law of Sin, &c. As to the taking away its Guilt, that he speaks to in these two Verses; [What the Law could not do, &c.] As if the Apostle had said, If any thing could condemn God's people, it would be Sin; but that cannot, for tis condemn'd it self: Christ (or God by him) hath condemned Sin, and so the Sinner himself shall not be condemned by it, or for it. The guilt of Sin being expiated, and the Sinner made righteous upon the impu∣tation of Christs Obedience and Satisfaction, (which are the two things here asserted); surely there is, there can be no condemnation to those who have an interest in this Grace. And this I judge to be the chief scope and proper reference of the Words; which I will en∣deavour to clear up a little further.

The Believers Non-condemnation (as you have heard) is brought about, partly by Sanctification (in which the strength and domi∣nion of Sin is broken), and partly by Justification (in which the guilt of Sin is done away and not imputed). The First of these, is done by the Spirit in the heart within, in the putting forth of his mighty power in the work of Regeneration; [the Law of the Spirit of Life, &c.] The Second, is done by the Son for the person without, in that Propitiatory Sacrifice which he offered up to God; upon which God is atoned, reconciled, satisfied, and so doth acquit the Sinner. Now the Apostle having spoken to that act which is proper to the Spirit (Vers. 2.), he here expresly speaks to that which was proper to, and to be effected by the Son; [God sending his Son in the, &c.] And he speaks of condemning sin for sin, (that is) for Christ's being a Sacrifice for Sin; and therefore this must

properly and strictly refer to Justification, rather than to Sancti∣fication. Yet I would not be too nice, for as (in a large sense) the Law of sin in the foregoing Verse, may point to the guilt as well as to the power of sin; so here (in a large sense too), the con∣demning of sin may point to the abolishing of the power, as well as to the expiating of the guilt of sin. Expositors take in both, and I would not straighten the Words more than needs, (though yet I conceive, in their main and primary intendment they refer to what is done in Justification). The Apostles Argument then stands thus, To them for whom God sent his Son (all other ways being impossible), for sin to condemn sin, and in their stead to fulfil the righteousness of the Law, to them there is no Condemnation: But for Believers and such who are in Christ, God upon these terms sent his Son; therefore to them there is no Condemnation. I shall follow those Interpreters who make the main Scope and drift of the words to lie in this.

I know there are Several who go another way; they making the Words to be rather the further explication or continuation of that Matter which is laid down in the Second Verse. The Saints are made free from the law of sin and death, how is that brought a∣bout? why thus, God sent his Son into the World, by whom he is reconciled to them; being reconcil'd, upon this he hath ta∣ken away from Sin that commanding power that it had before, abolished its strength, devested it of its former dominion and regen∣cy; and this they make to be the condemning of sin in the Text.

Well! I will not now object any thing against this Interpetation; (hereafter I shall speak more to it, when I come to the more parti∣cular opening of the Clause, And for sin condemned sin); only at present give me leave to prefer the former.

Let us now consider the Words in themselves. As to their ge∣neral Sense and Meaning, 'tis plainly this (though somewhat more darkly express'd), What the Law (it standing in such circum∣stances) could not do, for the guilty, undone Sinner, that God through Christ hath fully done for him: this is that plain Truth which they resolve themselves into.

I find some considerable difference amongst Expositors in the Rea∣ding of them. Some, would have a Word inserted, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fecit, praestitit; thus, What the Law could not do, in that it was weak through the flesh, God [did], he sending his own Son &c. They conceive, with the addition of this one Word the sence would be more clear, and the words would run much more smooth: but† Others will not admit of this addition.

Some again would have the Conjunctive particle [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and] and for sin, &c. to be expung'd; apprehending that it makes the Words to be more obscure. They would have us read them thus, [what the Law, &c. God sending his own Son in the likeness of sinful flesh, for sin condemned sin in the flesh]. But this too is not approved of, for† Calvin lays a great stress upon that particle, as heightning the matter spoken of: [and for sin] 'tis as much as Yea or Even for

sin condemned sin, &c. 'Tis not a Pleonasm or superfluous word, but 'tis particula intensiva, to show the greatness and strangeness of the thing spoken of. 'Tis not omitted by any of the Greek Scho∣liasts; and I see no reason why we should put it out.

Tolet would solve all

• 1st. by adding some illative word, as ideò, igitur, &c.
• 2dly. by turning the Participle [sending] into the Verb [sent];

(of which hereafter).

Take the Words in the gross (as I am now considering of them), I think our Translators render them very well; and there will be no necessity either to add to them, or to take from them. Only 'tis necessary that you make this Variation or Addition; whereas 'tis said [and for sin condemned sin], reade [and by a Sin-offering or Sacrifice for Sin, condemned Sin]. And so they will run thus, For what the Law could not do, in that it was weak through the flesh, God sending (or sent) his own Son in the likeness of sinful flesh, and [by a Sacrifice] for Sin condemned Sin in the flesh: That the righteousness, &c.

There are great difficulties in their several branches and parts; but they shall be opened as I go over them in their order.

If you take them in pieces, you have these Five things in them;

• 1. 'Tis here imply'd, That something was to be done in order to the Recovery, Justification, Salvation of the lost Sinner
• 2. Here's an express assertion of the weakness, inability of the Law, to do what was to be done; with the true cause of that in∣ability of the Law: [What the Law could not do, in that it was weak through the flesh].
• 3. The Way and Method which the wise and gracious God took upon this, that He might effectually do that which the Law could not de: [He sent his own Son in the likeness of sinful flesh].
• 4. The double Effect produced by this, or the double End and design of God in this sending of his Son: [for sin he condemned sin in the flesh; That the righteousness of the Law might be fulfilled].
• 5. The description of the persons who have an interest in all this Grace: [who walk not after the flesh, but after the Spirit].

We have in the whole, a Complication of the several Causes of the Sinner's Justification and Redemption. Here's the Deficient Cause [the Law]; Here's the Principal Efficient Cause [God the Father]; here's the Subordinate Agent (I mean with re∣spect to the Father) or the Meritorious Cause, [Christ the Son]; the Formal and also the Material Cause, [for sin condemning sin

in the flesh]; the Final Cause, the Finis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [that the Righ∣teousness of the Law might be fulfilled], and the Finis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [in us, who walk not after the flesh, but &c.] Here I bring in the Words [for sin condemned sin] under another Head of Causes than that laid down but now in the division of the words; but that I may do well enough, because they will bear diverse causal respects.

I begin with the Causa deficiens; which comes in also as the Procatartick or impulsiue Cause, as that which moved God to send his Son, (viz.) the weakness and impotency of the Law to help the lost Sinner.

For what the Law could not do, in that it was weak through the flesh]. Here observe,

• 1. The thing spoken of, [the Law].
• 2. That which is asserted concerning this Law, [it could not do].
• 3. The ground or reason of this its inability to do, [in that it was weak].
• 4. The assignation of the true Cause of its weakness, (viz.) the flesh; [in that it was weak through the flesh]: it could not do be∣cause it was weak, and it was weak because of the Flesh.

I will a little insist upon the Literal Explication of this Branch, and then come to the matter contained in it.

[For what the Law could not do]: In the Greek 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which, if you render word for word, runs thus, For the impossible of the Law, or the invalid of the Law, (so Tertullian renders it). The Sense and meaning of the expression is plain enough; our Translation gives us that very well, What the Law could not do: but the form and manner of it in the Original (especially when 'tis turn'd into our language), is somewhat harsh and unusual.

Interpreters, for the opening of the Phrase and the cleering up of the connexion of the matter, do several wayes Comment upon the Words. Some bring in this first Paragraph under a Parenthesis; but that signifies but little one way or another. Some, would read it absolutely, and change the Nominative Case into the Genitive, (the Greeks using that Case as the Latines do the Ablative in that

form of expression); thus, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they turn it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Law being unable, in that it was weak through the flesh, God sent, &c. Some, take it in the Ac∣cusative Case, and put in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the impossible part of the Law God performed or made good by the sending of Christ. Some, change the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, putting in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉(〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉); what was the impossible of the Law (or to the Law) that God supplied by the sending of his Son: (this comes neerest to our Translation). Some, make the impossibile Legis to be ta∣ken Substantivè, for impossibilitas implendae Legis; which impossibility of fulfilling the Law proceeded from hence, because the Law was weak through the flesh.‖ Some tell us, the Words are an Atticism, and they make a double Atticism in them; 'tis first 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and then 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Then the sense of them runs thus; For the impotency and inability (or because of the impotency and inability of the Law), therefore God sent his Son. The Ancient Versions bring it in with a Since or Because; Since there was an utter impossibility or ina∣bility in the Law to justifie or recover lost man, therefore God pitch'd upon another way, (viz.) the Incarnati∣on, Obedience, Satisfaction of his own Son. I thought it not amiss, to put down these several Explications and Readings of the Words, for the satisfaction of more inquisitive persons concerning the Ex∣pression it self, and the Coherence of the Matter: but as to the plain Sense, that our Translators (as I said before) give us very well; For what the Law could not do, (or because of the Laws inability to do), in that it was weak through the flesh, therefore God sent his Son, &c.

I pass from the Letter of the Words to the Matter contain'd in them; and that may be sum'd up in these Two Propositions:

• 1. There was something to be done by and for the Sinner, which the Law could not do: it was under an impossibility of do∣ing it.
• 2. Therefore the Law could not thus do, because it was weak through the flesh.

For the better understanding of which Propositions, it will be ne∣cessary to resolve these Four Questions:

• 1. Of what Law doth the Apostle here speak?
• 2. What was the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉], that which the Law could not do?
• 3. How is the Law said to be weak?
• 4. What is meant by the [Flesh] from which the Laws weakness proceeds?

First, Of what Law doth the Apostle here speak, when he saith What the Law could not do?

I answer, Of Gods own Law, and that too in its strict and proper acceptation. For the Word [Law] is taken sometimes in an im∣proper, allusive, Metaphorical notion; as in the Verse foregoing, where you read of the Law of the Spirit and of the Law of Sin, (which is nothing but the power and commanding efficacy of the Spirit and of Sin). But here in this Verse 'tis to be taken in the strict and proper notion of a Law; (viz.) as it notes that declaration or re∣velation which God (the great Law-giver) hath made of his Will, therein binding and obliging the reasonable creature to duty. I know Some understand the Law here of that Law of the Mind spoken of Chap. 7.23; which lies in strong propensions, efficacious and commanding im∣pulsions to what is holy and good, springing from the Sanctifi'd nature in regenerate per∣sons: But I conceive this interpretation is not so genuine, nor so well suiting with the Apostles Scope in the words; where he is treating not of the Law which is in some per∣sons, but of the Law which is imposed upon all; of that Law the righteousness of which was to be fulfilled (as it follows Vers. 4.): and therefore it must be understood of Gods own Law, that being it which Christ was to fulfil and satisfie, and not any other Law.

Since then the Words point to the Law of God, we must bring the Question into a narrower compass; and enquire What Law of God is here spoken of? For answer to which (that I may as much as I can avoid unnecessary excursions), I shall only say this; That 'tis either that Primitive Law which God impos'd upon A∣dam (and in him upon all mankind), upon the keeping of which he promised Life, upon the breaking of which he threatned death, (it being the Summary of the Covenant of Works): Or else, 'tis that Law which God gave the people of Israel from Mount Sinai,

namely the Decalogue or Moral Law. Which Law was but a new draught of the Law first made with Adam; for that being by his Fall much defac'd, nay almost quite obliterated (as it was written in his heart), it pleas'd the Lord to copy it out again and to write it afresh (in Tables of Stone) in fair and legible Characters. And this too was a Scheme or Transcript and Summary of the Covenant of Works, first made with Adam, (though it was not given to the people of Israel purely and absolutely as the Covenant of Works, for in reference to its end and design there was much in it of the Covenant of Grace). For Matter and Substance they were both but one and the same Law; the Terms and Conditions of both were the same, Do and Live: but there were certain appendixes of Grace to the Moral Law, which were not in that made with Adam in the state of innocency (as is fully made out by several Writers up∣on the Covenant); so that it was a mixt thing, there being some∣thing in it of the Covenant of Works, and something also of the Co∣venant of Grace. Now the Law considered as first given to Adam, and then as renewed to the people of Israel, so far as in both it was the Covenant of Works, is the Law here spoken of; as being concluded under an impossibility of doing what was requisite to be done. 'Twas not the Ceremonial Law which the Apostle here had in his eye, but the Moral Law it self: which (if it was necessary) might be evinc'd by several Considerations; but this one is enough, he speaks of that Law the righteousness of which was to be ful∣filled in Believers, (For Law in the 3 verse must be expounded by Law in the 4 verse); now 'tis the righteous∣ness of the Moral Law which is fulfilled in us; Ergo. 'Tis very true, Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial, and sometimes to the Moral Law; and it would be of great use to us to understand his Epistles, if we could exactly hit upon the true notion of that Law of which he occasio∣nally speaks: but undoubtedly here 'twas the Moral Law (as the Covenant of Works), of which he affirmeth that it could not do &c. Let this suffice for answer to the First Question.

The Second is, What doth this impossible of the Law refer to? or what is the thing in Special which the Law could not do?

To this 'tis answered several wayes: You read (vers. 1.) of exemption from condemnation, now this the Law could not do: the Law (in separation from Christ and especially in opposition to Christ)

can condemn millions, but it cannot save one person from condem∣nation; (thus Some do open it). You read (vers. 2.) of being made free from the Law of sin and death; herein too was the Law impotent, it might lay some restraints upon sin but it could never bring down the power of Sin: († Some ap∣ply it to this). There is the blessed empire or regency of the Spirit over the Flesh, as also the full and perfect obeying of the Laws commands: neither of these could the Law effect; (so‖ Cajetaine opens it). There is the amendment and reformation of the life and manners: this the Law could not do; (this explication† Some six upon). The Text speaks of the condemning of sin: this the Law could not do, it can condemn the Sinner but it cannot (in a way of expiation) con∣demn sin it self; (So De Dieu paraphraseth upon it).‖ Musculus puts many things to∣gether; What is it (saith he) that was im∣possible to the Law? he answers, to abolish sin, to make righteous, to free from the Law of Sin and Death, to give that the righ∣teousness which it taught and exacted, should be fulfilled in us.

All these several explications are very true; but further, there's the reconciling of God and the Sinner, the atoning and propitiating of an incensed God, the satisfying of infinite justice, the paying of vast debts contracted, the justifying of the guilty, the giving of a right and title to Heaven, (with many other such-like great things). Now the Law was under an impossibility of doing or effecting any of these; insomuch that God must send his Son, or no justification, no reconciliation, no atonement, no satisfaction, no paiment, no pardon, no righteousness, no salvation: (which will be by and by particularly made out, in the two most eminent branches of the Laws impotency.)

I must mind you, that I am in all this speaking of the Moral Law: The inability of the Ceremonial Law (abstracted from Christ, who was the pith and marrow, and who put energy and efficacy into all the types, rites, shadows of that Law), I say, its

inability to do any thing (further than to point or direct and lead to Christ), is easily granted. 'Tis the very thing which the A∣postle largely insists upon the proof of, in his excellent Epistle to the Hebrews: Chap. 7.18, 19. For there is verily a disannulling of the Commandment going before, for [the weakness] and unprofitableness thereof; for the Law made nothing perfect, but the bringing in of a better hope did, by the which we draw nigh unto God. Heb. 9.9. Which was a figure for the time then present, in which were offered both gifts and sacrifices, that [could not] make him that did the service perfect, as pertaining to the conscience. So Heb. 10.1. For the Law having a shadow of good things to come, and not the very image of the things, [can never] with those Sacrifices which they offer∣ed year by year continualy, make the commers thereunto perfect: (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here's a total negation of the power of the Ceremonial Law). And that Law had its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also, for the Apostle adds (vers. 4.), it is not possible [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] that the blood of Bulls and Goats should take away sins: thus it was with that Law (of which 'tis very clear Paul speaks in these places). And it was but little better with the Moral Law it self (though that was a far higher and better Law); even this was and is as weak as the former. This very Law which is so much for doing, which requires and commands the creature to be so much in doing, it self can do little or nothing. The lost Sinner hath great things to be done by him and for him; but in all these, the Moral Law (though God's own Law and an excellent Law) cannot (without Christ) give the least help or assistance to him.

The Third Enquiry is, What is the weakness of the Law here spoken of?

The word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is used to set forth any debility or weakness whether it be natural or praeternatural, (as being occasio∣ned by some bodily disease or distemper, (in which Sense 'tis often used in the New Testament). 'Tis applied here to the Law; and 'tis brought in as the ground of its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before mentioned. Else where the Apostle uses it, he speaks of the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the weakness of the Commandment, Heb. 7.18. And speak∣ing of the ordinances, rites, injunctions of the Ceremonial Law, he calls them [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] weak and beg∣garly elements, Gal. 4.9. Here in the Text an higher Law was in his eye, and yet he attributes weakness to it also: it could not do because it was weak, and it was weak because it could not do, (for these two do reciprocally open and prove each the other).

And let me add, that this weakness of the Law is not gradual or partial but total: 'tis not the having of a lesser strength but 'tis the negation of all strength; 'tis so weak, that it hath no power at all to accomplish what is here intended. The Apostle carries it up to an impossibility: he doth not say, it was somewhat hard or difficult for the Law to do thus and thus, or that it could do something though but imperfectly; but he says this was impossible to it as being utterly above its power and ability. A man that is weak may do something, though he cannot do it vigorously, exactly, and throughly: but now (as to Justification and Salvation) the Law (considered in its self) is so weak, that it can do nothing; it cannot have the least influence into these effects (further than as God is pleased to make use of it in a preparatory or directive manner). Its weakness as to the great things of the Gospel, is like the weakness of the body when 'tis dead; 1 Cor.15.43. It is sown in weakness [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 'tis the same word with that in the Text concerning the Law], it is raised in power: a dead body is so weak that it cannot put forth one vital act; it may be weak in part whilst it lives, but when 'tis dead it lies under a total weak∣ness: Such is the weakness or impotency of the Law, in reference to the taking away of guilt and the making of a person righteous before God.

Fourthly, It will be query'd What the Flesh is here by which the Law is made thus weak?

The word [Flesh] occurs thrice in this Verse, &c. in that it was weak through the Flesh, God sent his Son in the likeness of sinful Flesh, and for sin condemned sin in the Flesh: As 'tis us'd in the first place, it carries in it a very different sense from what it doth in the two following places; (and tis not unusual in holy Writ, for one and the same Word in one and the same Verse to be taken in different senses; as you may see Matth. 26.29. Matth. 8.22.) When 'tis said the Law was weak through the Flesh, here Flesh is taken Morally for the corrupt nature in man: but when 'tis said, God sent his Son in the likeness of sinful Flesh (and so on), there Flesh is taken Phy∣sically for the humane nature of Christ. But to come to the busi∣ness in hand! The Law was weak [through the Flesh]: By this

Flesh the Manichees of old understood the very being and sub∣stance of Flesh; that which constitutes the body in man: but this interpretation is rejected by all. Origen (with some others) ex∣pounds it of the Ceremonial Law, with respect to the gross and li∣teral sense and meaning of that Law: Now 'tis true (as hath been already observed), that that Law may be stiled Flesh because it lay very much in fleshly things; 'tis called the Law of a carnal com∣mandment, Heb. 7.16; it stood only in meats, and drinks, and divers wa∣shings, and carnal ordinances, im∣posed till the time of reformation, Heb. 9.10. And 'tis also most true, that they who looked no further than the fleshly part the letter of that Law, who did haerere in cortice and only rodere literarum ossa (as the Jews did); to them it must needs be weak, and un∣able to bring about any Evangelical and saving good. But this is not the Law (as you have heard) which the Apostle here doth mainly intend: Beza is very sharp against Origen for this his exposition of the flesh. Cajetaine interprets it of the Carnal state of the Jews under the Law; they being in that state by means thereof to them the Law was weak: But (as to this explication) our lear∣ned‖ Annotator well observes, that Flesh here is not so properly the State of men under the Law, as that which is the means by which occasionally the Law became weak and unable to restrain men, (viz.) the carnal or fleshly appetite which is so con∣trary to the proposals of the Law; therefore he expounds it by that: (and† Grotius before him went the same way). The fullest and best interpretation of this Flesh and that which is most generally followed, is this; 'tis the corrupt, sinful depraved nature that is in

fal'n man: O this is that which puts such a weakness and inability upon the Law, to help and recover the undone Sinner! 'tis by this that the Law is so infeebled and debilitated as to its production of any spiritual or saving effects. The Apostle layes it upon this, the Law could not do [in that] it was weak through the flesh, (that is) because it was weak through the Flesh: For the [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] is Cau∣sal; therefore 'tis usually rendred here by quia, quoniam, quando∣quidem, eò quod &c. And so it is in other places, as Heb. 2.18. For [in that] he himself hath suffered [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because he hath suffered], being tempted he is able to succor them that are tempted: 'tis as much as the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 5.12. Sometimes indeed 'tis only expressive of such a time or state or condition; as Mar. 2.19. Can the children of the Bride-chamber fast while the Bridegroom is with them? (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉): Sometimes again 'tis rendred by [whereas], as 1 Pet. 2.12. 1 Pet. 3.16; but here in the Text 'tis taken causally.

Let it then be observed, that the weakness. of the Law is not properly inherent or from the Law it self, only 'tis adventitious, accidental, and from the state and condition of the Subject with whom it hath to do. 'Tis the wickedness. of mans Nature which is the sole cause of the Law's weakness. If Man was the same now that at first he was, the Law would be the same too now that at first it was; and have the same power and ability that then it had; but he being fallen now the Law is weak'ned. 'Tis not (I say) from any intrinsick defect or weakness in the Law, but on∣ly because it meets with a Subject in which there is Flesh, a depra∣ved nature; and so it cannot do that which before it did when the Nature was holy and good. When Man was in the state of inno∣cency, the Law (Sampson like) was in its full strength and could do whatever was proper to it; yea, (as to it self) it is able yet to do the same; but the case with us is altered: we cannot now fulfil this Law nor come up to what it requires of us, and therefore 'tis weak. True, the Apostle layes it upon the weakness of the Law, he saith it was weak; but then he tells you what was the ground of that weakness, namely our Fesh. The Law is only weak to us because we are weak to it: the strongest Sword in a weak hand can do but little execution; the brightest Sun cannot give light to a blind eye, (not from any impotency in it self; but meerly from the

incapacity of the Subject): and that's the case in the Law's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with respect to the Sinner. Pray observe, the Law streng∣thens Sin and Sin weakens the Law: 1 Cor. 15.56. The strength of Sin is the Law; (viz.) as the Law gives it a killing and condem∣ning power, and as (through man's corruption) it makes Sin to be more active, impetuous and boystrous; thus Sin is strengthned by the Law: But then the weakness of the Law is Sin, for because of that it cannot now do what formerly it could.

Thus I have answered the Four Questions propounded; under which I have cleared up the Words, and also (in part) the Matter contained in them. Which being done, I might from the whole raise this Observation, That the Law, yea the Moral Law it self, though it was an excellent Law, the Law of Gods own making, and design'd by him for high and excellent ends; yet it having now to do with fallen man, with Sinners that have Flesh (a corrupt nature) in them, it is become weak and altogether unable to justifie and save.

I must not enter upon any large prosecution of this Point; yet let me speak something to it, both to fill up what I have hitherto but just touch'd upon, and also to supply what as yet I have said nothing to. There are but Two Things which I would further open:

• 1. The Special Matter of the Laws weakness.
• 2. The Grounds or Demonstrations of the Laws weakness.

For the First the Special Matter of the Laws weakness, that will be cleared up

1. With respect to Justification.

2. With respect to Salvation and Eternal Life. What the Law could not do in that it was weak: what was the thing particularly which the Law could not do? what did its weakness especially refer to? Answ. The Scripture mainly fixes it upon these Two things, it could not justifie, it could not eternally save. There are indeed many other things (some of which have been already hinted) which the Law could not do; but these two are most usually in∣stanc'd in in the Word when it speaks of or would set forth the Laws weakness.

1. The Law (upon its terms of doing and working) ever since mans Fall alwayes was, and yet is, unable to justifie: it may pos∣sibly attempt such a thing (or rather the Sinner may look for such a thing from it), but it cannot carry it on to any good issue. This (I conceive) Pauls thoughts were in special upon, when he says

what the Law could not do: For 'tis the Sinners justification which he in this place is discoursing of; and he first begins with the Law as being impotent and insufficient to accomplish this justification. God by Christ condemned sin (i. e. he abolish'd and cut off Sins Guilt), and by him he brought about a righteousness for the Sin∣ner; but the doing of this by the Law was a thing altogether im∣possible: that could not make the Creature to cease to be guilty or to become righteous. The proving of this truth was elsewhere his main business: as namely in the 3d, 4th, 5th Chapters of this Epistle, where he doth professedly and largely insist upon it. That one place is a sufficient proof of it, Chapt. 3.20. Therefore by the deeds of the Law, there shall no flesh be justified in his sight; for by the Law is the knowledge of Sin. He pursues the same Argument in his Epistle to the Galatians, where he goes over it again and a∣gain. Gal. 2.16, 21. Knowing that a man is not justified by the works of the Law, but by the faith of Jesus Christ, even we have be∣lieved in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law: for by the works of the Law shall no flesh be justified. I do not frustrate the Grace of God: for if righteousness come by the Law, then Christ is dead in vain. Gal. 3.11, 21, 22. But that no man is justified by the Law in the sight of God, it is evident: for, The just shall live by faith.—Is the Law then against the promises of God? God forbid.! for if there had been a Law given which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under Sin, that the promise by faith of Jesus Christ, might be given to them that believe. So also in his Sermon at Antioch, Acts 13.39. By him all that believe are justified from all things, from which ye could not be justified by the Law of Moses. How full and positive are the Scrip∣tures in the denial of any power to the Law to justifie! It can dis∣cover Sin, accuse and judge for Sin, but it cannot expiate Sin or make a man righteous before God. There is indeed the righteous∣ness of the Law, and (upon that) righteousness by the Law; but that now is altogether unattainable further than as 'tis brought a∣bout and accomplished in the hands of Christ; the Law in Christs hands can do great things, but in ours it can do nothing.

So also the Law is weak in reference to Eternal life. It could not do (i. e.) it could not save; it never yet (as separa∣ted from Christ) carried one Sinner to Heaven: 'tis above the ability of the Law to save one. Soul. Consider it as the Cove∣nant of works so its language is Do and Live, Rom. 10.5. For Moses

describeth the righteousness of the Law, that the man which doth these things shall live by them: Now man in his lapsed state cannot do according to the Laws demands, therefore by it there's no Life for him. Had he continued in the state of innocency: he had been able to have done all which the Law required, and so would have attained Life by it in the way of doing; but now the case is al∣tered. If Salvation depended upon the Creatures perfect and per∣sonal obedience not a man would be saved. There must indeed be Obedience to the Law or no Salvation; but should it be that very Obedience which the Law calls for, and as the Law calls for it (viz.) as the condition of the first Covenant, this would make salvation absolutely impossible. You know, Moses brought Israel to the borders of the Holy Land but Joshua must lead them in∣to it: so the Law (as God uses it in subserviency to the Gospel), may do something toward the saving of a poor creature; but 'tis the alone Merit and Obedience of the Lord Jesus (applyed by Faith), which must put the Sinner into the possession of the Hea∣venly Rest. That which now saves, is Christ not Moses, the Gospel not the Law, believing not doing, (I mean only in the old Covenant sense). So much for the Matter of the Laws impotency.

Secondly: Let me give you the Grounds, or (if you will) the Demonstrations of the Laws impotency and weakness to justifie and save: He instance in Three.

1. It requires that which the Creature cannot perform. Before the Law do any great thing for a person it must first be exactly fulfill'd; for that's its way, the terms and condition which it stands upon: and 'tis as high in these terms now as ever it was, for though man hath lost his power, the Law hath not lost its rigor; it doth not sink or fall in its demands because of mans in∣ability to answer them. Though the Sinner be as the poor broken debtor, utterly undone, yet the Law will not com∣pound with him or abate him any thing, but 'twill have full payment of the whole debt. Now this in statu lapso (as I shall shew when I come to the 4th verse) is impossible: None (but such an one as Christ) could thus answer the Laws demands. For no∣thing will serve it below perfection: inhe∣rent righteousness, actual obedience, all must be perfect or else the Law despises them. The Gospel accepts of Sincerity but the Law will 'bate nothing of perfection;

if there be but the least failure, all is spoiled. Gal. 3.10. For as many as are of the works of the Law, are under the curse: for it is written, Cursed is every one that continueth not [in all things] which are written in the book of the Law to do them. Jam. 2.1••. For who, soever shall keep the whole Law, and yet offend [in one point] he is guilty of all.—And is it thus? are these the terms and demands of the Law? what then can it do? (or rather what can we do)? it must needs be weak to us Because (in these rigors) we are so weak to it; it cannot do much for us because we can do but little to it; it cannot do what we desire because we cannot do what it demands. O how exceeding short do the best come of the high measures of the Law!(a) Who can say, I have made my heart clean, I am pure from my sin?(b) In many things we offend all.(c) There is not a just man upon earth that doth good, and sinneth not:(d) Our very righteousness is as a polluted ragge:(e) How should man be just with God? If he will contend with him, he cannot answer him one of a thousand: If I justifie my self, mine own mouth shall condemn me, if I say I am perfect, it shall also prove me perverse. (See Job 15.14, 15, 16. Job 25.4, 5, 6.) If thou Lord shouldst mark iniqui∣ties, O Lord, who shall stand?† Enter not into judgment with thy servant; for in thy sight shall no man living be justified.

2. The Law doth not give what the Creature needs: it asks a∣bove his strength and gives below his want. He must have Grace, Sanctification, Holiness, &c. but will the Law help him to these? no! 'tis high in the commanding of them but that's all, it doth not work them in the soul; it asks very high but gives very low. 'Tis holy it self but it cannot make others holy; it can discover sin but it cannot mortifie sin (as the glass discovers the spots and blemishes in the face; but doth not remove them). The Law is a† killing thing, but 'tis of the Sinner not of the Sin: it hath by accident, by rea∣son of the Flesh here spoken of a quite other effect; for it doth ra∣ther enliven, increase, and irritate sin, (as Water meeting with

opposition grows the more fierce and violent; and the Disease the more 'tis check'd by the medicine the more it rages). Paul found in himself this sad effect of the Law, Rom. 7.8. But sin taking occasion by the commandment, wrought in me all manner of concu∣piscence: for without the Law sin was dead. Moreover, the Law calls for duty but it gives no strength for the performance of it, (Pharaoh-like who exacted brick but allowed no straw). The Gospel helps where it commands, the Law commands but helps not: Lex jubet, Evangelium juvat; (remember I still speak of the Law as it stands in opposition to the Gospel, and as 'tis the matter and transcript of the first Covenant). It neither pardons what it for∣bids, for doth it inable to do what it injoyns; and much of the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impotency of the Law lies in these two things. Take a particular instance, great is the Sinners need of Faith; for without this, no justifi∣cation, no peace with God, no heaven; 'tis the Gospel-condition on which all depends. Now the Law knows nothing of this Faith; nay, 'tis diametrically opposite to it, 'tis so far from working it that it hin∣ders it to its utmost. 'Tis all for working, for doing; Gal. 3.12. And the Law is not of Faith: but the man that doth them shall live in them. Believing belongs only to the Gospel; therefore that is stiled the Law of Works, and this the Law of Faith, Rom. 3.27. If Faith come under the Law, 'tis only that Faith which is a General Faith, or as 'tis a part of Obedience, not as the Condition of Gospel-grace. The Law therefore not help∣ing as to these things (so indispensably necessary for Grace here and hereafter), what can it do for the lost Sinner?

3dly. The Law could not do, because it could not heal that breach which Sin had made betwixt God and the Sinner. It still looks forwards, and is alwayes calling for perfect Obedience; but what if Sin hath been committed for the time past? O there the Law is weak! It can make no reparation for what is past; as to that, all it sayes to the guilty person is (as they to Judas) what is that to me? see thou to that. Suppose the Sinner could for the future come up to a full conformity to the Law and in every thing an∣swer its highest commands, Suppose him now to arrive at such a pitch of perfection that he should do nothing which this Law forbids, and do every thing which this Law commands: yet (sup∣posing the Fall from God and the Guilt thereby contracted, or

any one sin committed), the Law would be weak and the creature could not thereby be justified; the reason is, because here is now reparation and satisfaction to be made for what is past, which to make is impossible to the Law. This perfect Obedience (present and future) might do the work was it not for what is past; but guilt hath been contracted, God hath been offended, his first Co∣venant violated; therefore there must be reparation made to him for this. Now this the Law cannot do nor the Creature upon the terms of the Law; for all that he can arrive at is but perfect obe∣dience and that is his duty; he's under an obligation to it and therefore by it he can make no satisfaction for what is past: this is but the paying of the present debt which can quit nothing of the former score. This is very well if we look forward but what be∣comes of us when we look backward? So that the Apostle did very deservedly thus speak of the Law, what the Law could not do, &c. So much for the opening of the matter held forth in these Words; let me close this Head with some Application.

First, Here's matter of deep humiliation to us. How should we lament that sinful Nature, that Flesh which is in all of us! we all come into the world under a sad and woful depravation of nature: Well! suppose we do, what of this? O this should bitterly be bewailed by us because by reason of this the Law is weak; that it cannot do that for us which otherwise it could and would have done. As we were created at the first before our Nature was corrupted, we were strong to the Law and the Law strong to us; we could fulfil its highest demands and it could fulfil our highest desires; we were able to keep it and it was able to save us; its perfect righteousness was not above us and we had been righteous in that righteousness. But now 'tis far otherwise; Sin hath got into us, our Natures are now depraved and vitiated, insomuch that even from this Law it self we can look for nothing: 'tis upon our degeneracy weak'ned to us to all intents and purposes; and is not this sad? O that there should be such Natures in us as even to debilitate and weaken Gods own blessed Law! And would to God the sad effects of the Flesh in us staid here! but it goes fur∣ther: it doth not only bring a weakness upon the Law but upon the Gospel too. The Gospel it self (the new and remedial Law) though it be the power of God, yet it would be altogether ineffectu∣al to our justification and salvation, if God did not accompany it with a mighty power. It tenders and holds forth that in Christ which is every way sufficient for these great things; yet

we should be never the better for it, this too could not do, if God (in spight of all opposition from our cursed Natures) did not over-powre us to believe, to close with Christ, to accept of re∣storing Grace in the way of the Gospel. Truly if God should leave us to our selves, and should not rescue us from the power of Natural corruption, neither Law nor Gospel could do our work; notwithstanding both we should perish for ever. Should not this be greatly bewailed and lamented by us? that Sin should be sor rooted in our Nature and have such a strength in us, as that it should be too hard both for Law and Gospel, and bring both under an inability to do us good?

And is it so? I might then from hence infer, that certainly in the fal'n Creature the power of Nature is very low, nay, that (with respect to the keeping and fulfilling of the Law) 'tis quite lost. Pelagius of old (with whom Some in latter ages do almost concur, only they put a better varnish upon their Opinions) held, that though Nature by the Fall is somewhat weakened and impair'd in its strength, yet still it can do great things; yea, (especially with some ordinary assistance) it may enable a man to fulfil the Law of God. Now against this the Argument in the Text is considerable: is the Law weak and yet is the Sinner strong? is that under an impossibility and yet is (this and that) possible to the creature? The Flesh is but extraneous to the Law and yet by rea∣son of that it cannot do; but 'tis inherent in the Sinner and yet he can do, what more absurd! Especially it being considered, that the Laws weakness is not attributed to it in respect of it self, but only in respect of us; so that if we now could perfectly obey, perform, keep the Law, its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would then cease; and if so, why was Christ sent? (but no more of this).

Secondly, 'Tis necessary that I should vindicate the honour of the Law, and obviate those mistakes and bad inferences which some possibly may run upon from what hath been spoken. Three things therefore let me say to you:

1: Notwithstanding this weakness of the Law, yet keep up high thoughts of it and give it that honour and reverence which is due to it.

'Tis weak indeed, but yet remember whose Law it is; as also

what an excellent Law it is in it self: 'tis a perfect draught or model and delineation of Original righteousness, 'tis the measure, standard, test of that purity and perfection which man would have had in the state of innocency; yea, 'tis the copy, transcript, exem∣plar of Gods own holiness, (for God framed and modelled this Law according to his own purity and sanctity). And let us be what we will, still the Law (in it self) is all this and the same that ever it was (though we be not so). And therefore we should adore and reverence and magnifie it, though now to us accidentally it be thus weak.

But doth not this weakness reflect disparagement and dishonour upon the Law? Answ. No, not in the least. Two things will sufficient∣ly vindicate it as to any such reflections: 1. The Apostle only says of it that 'twas weak: he chargeth nothing upon it but only weak∣ness. He doth not say that 'twas any way impure or unholy or unrighteous, (he affirms the contrary The Law is holy, and just and good); only he saith 'twas weak. This the Greek Expositors take notice of and from it apologize for the Law.

2. 'Tis weak, but how comes it to be so? why, through our Flesh: 'tis not so in and from it self but only through our de∣praved nature; 'tis meerly by acci∣dent et aliundè that it lies under this impotency. The Law is not to be blamed but we: had not we finn'd, the Law would have been still as able and mighty in its ope∣rations as ever it was; did it but meet with the same subject, it would soon appear that it hath the same power which it had be∣fore Adam fell: So that (I say) the Law is not at all in the fault, but only we because of the Flesh. Observe here the wisdom and care of our Apostle, where-ever he seems to tax the Law there he will be sure to vindicate it: As where he speaks of its irritating of cor∣ruption,

he there layes the blame upon his own wicked nature, not at all upon the holy Law: Rom. 7.8, 9, 10, 11. Sin taking occa∣sion by the commandment, wrought in me all manner of concupiscence: for without the Law sin was dead. For I was alive without the Law once, but when the commandment came Sin revived, and I died. And the commandment which was ordained to life, I found to be unto death. For Sin taking occasion by the commandment deceived me, and by it slew me. Yet vers. 12, 13, 14. The Law is holy, and the command∣ment holy, and just, and good: Was then that which is good made death unto me? God forbid! But Sin that it might appear Sin, working death in me by that which is good, that Sin by the commandment might become exceeding sinful. For we know that the Law is spiritual, but I am carnal sold under sin. And thus we should carry it with re∣spect to the Laws weakness: O in it self 'tis mighty and power∣ful, but there is sin in us by which only the Law is made weak, there therefore the blame must lye. Could we but get rid of this Sin we should soon find what a mighty thing the Law is; so mighty that nothing would be too high or too hard for it.

2: Secondly, Take heed that you do not cast off the Law upon this pretence. 'Tis indeed weak (as to such ends), but yet 'tis a Law and that which is obligatory to all (even to Believers themselves under the Gospel State and Covenant). Shall we because of this weakness (especially it being occasioned by our selves) cast off the Law? and pretend that we are not under the obligation of it? we must not so argue. Observe it in the Apostle, even when he was proving the weakness of the Law as to Justification and shew∣ing that God had found out another way for that (viz.) the way of Faith, yet foreseeing that some might run themselves upon this rock, and infer from hence that they had nothing to do with the Law; he therefore adds, Do we then make void the Law through Faith? God forbid! yea we establish the Law (in its proper place and Sphere). The Creature as a creature is under a natural (and therefore indispensable) obligation to this Law; so as that nothing can exempt him from that obligation. It commands to love, fear, serve, honour, obey God; wherein it obliges so strongly, that God himself (with reverence be it spoken) cannot free the creature from its obligation to these duties. True indeed, Believers are not under the curse, rigor, or bondage of this Law, or under it as it is the con∣dition of life: but they are (and it cannot be otherwise) under the obligation of its commands as to an holy life. There may be (and blessed be God there is) a great change as to circumstances, a

great relaxation as to the Laws rigors, severitys and penaltys; but for the main duties of Obedience and Holiness, it is eternally obliga∣tory and never to be abrogated. O therefore do not look upon your selves as made free from this Law, though it be weak and unable to justifie and save you! it can damne (upon the breaking of it) though it cannot save (by the keeping of it).

3: Thirdly, Neither must you upon this look upon the Law as alto∣gether weak, or useless. I say, not as altogether weak; for though as to some things it be under a total impotency, yet as to other things it still retains its pristine power. It cannot take away sin, or make righteous, or give life (which it promis'd at first and for which it was appointed, for the commandment was ordained to life Rom. 7.10); here's the weak side of the Law, as to these 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: But as to the commanding of duty, the di∣recting and regulating of the life, the threatning of punishment up∣on the violation of it; here it can do whatever it did before. The Laws preceptive and punitive part (where 'tis not taken off by Christ) are yet in their full strength; only as to the promissory part of it (viz. its promising life upon the condition of perfect Obedi∣ence), there 'tis at a loss. In a word, its authority to oblige to duty or punishment is the same that ever it was, but its ability to give righteousness or life (in which respects only the Apostle here speaks of it) is not the same. If God open this Law to you and set it home upon your Consciences, you will find it hath yet a very great strength and efficacy in it: let it not therefore be altogether weak in your eye.

Nor altogether useless. For Some will be ready to say, if the Law be thus weak then what use is there of it? to what end doth it serve? what is to be looked for from that which can do so little for us? But do not you thus reason! For though the Law be not of use to you as to Justification, I mean in a way of immediate influence upon the Act or State, (a remoter influence it may have); yet in other re∣spects 'tis of great and admirable use: (viz.) as a Monitor to excite to duty, as a Rule to direct and guide you in your course, as a Glass to discover sin, as a Bridle to restrain sin, as an Hatchet to break the hard heart, as a Schoole-master to whip you to Christ. The Lord Jesus indeed hath taken Sin-pardoning, God-atoning, Justice-satisfying, Soul-saving work into his own hands, (he would not trust this in the hands of the Law any longer, because he knew the weakness of it); but for other work, the awakening and con∣vincing of a Sinner, the terrifying of the secure, the humbling of the

proud, the preparing of the Soul to close with Christ, (though this last act be only eventual and accidental as to the Law), all this work (I say) yet lies upon the Law. Be you who you will, Believers or unbelievers, regenerate or unregenerate, the Law is of marvel∣lous use to you. 'Tis a rule to all whether they be good or bad, and (as so) none are exempted from it, (as is by several Divines sufficiently proved against the Antinomists); and it hath too, very good and useful effects upon all, whether called or uncalled, Saints or Sinners. Our Apostle who here doth so much depress the Law in respect of Justification, doth elsewhere in other respects speak much of its usefulness: Rom. 3.19. Now we know that what things soever the Law saith, it saith to them who are under the Law, that every mouth may be stopped, and all the world may become guilty before God. 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. Gal. 3.19, 24. Wherefore then serveth the Law? it was added because of trans∣gressions, till the Seed should come to whom the Promise was made, and it was ordained by Angels in the hand of a Mediator: Wherefore the Law was our School-master to bring us unto Christ, that we might be justified by faith. I must not launch out into this vast Ocean; you have variety of Treatises upon this Argument, (namely) to prove that the Law is still a Rule, and still very useful in those great effects which have been mentioned: (I refer you to them for further sa∣tisfaction). This I only touch upon as it lies in my way, both that I may prevent dangerous mistakes, and also shew you how you are to carry it towards the Law. O let it be highly esteemed, reve∣renced, honoured by you! yea, bless God for it, for though indeed 'tis weak and unprofitable (as the Covenant of Works), yet as 'tis a Rule, and as it produces such effects upon the Conscience, so 'tis of great use and highly beneficial. (So much for the 2d Ʋse).

Thirdly, Was the Law thus unable to do for the Sinner what was necessary to be done? then never look for Righteousness and Life from and by the Law. For as to these, it cannot do your work un∣less you could do its work, it cannot justifie or save you unless you could perfectly obey and fulfil it. O pray expect little from it (nay, nothing at all in this way)! you cannot answer its expectations and it cannot answer yours. It highly concerns every man in the world to make sure of righteousness and life; but where are these to be had? only in Christ in the way of believing, not in the Law in the way of doing. We would fain make the Law stronger

than indeed it is; and 'tis natural to us to look for a righteousness from it because there was our righteousness at first, and that suits best with the pride of our hearts. Man is not so averse to the Law in point of obedience, but he is as apt to rest upon the Law for Heaven and Happiness; if he can but do something which the Law re∣quires, O this he looks upon as a sufficient Righteousness and as a good Plea for Heaven. Especially when Conscience is a little a∣wakened then the poor Creature betakes himself to his doing, to his obedience to the Law; and this he thinks will do his work (till God lets him see his great mistake). As 'tis said When Ephraim saw his sickness, and Judab saw his wound, then went Ephraim to the Assyrian, and sent to King Jareb, yet could he not heal you, nor cure you of your wound: just so 'tis with the convinced Sinner in reference to the Law, both as to his practise and also as to his success.

I would not be mistaken (in what I have said or shall further say), as if I did design to take off any from Obedience to the Law, God forbid! all that I aim at, is only to take men off from trusting in that obedience, and from leaning upon that as their Righteous∣ness. We should be doers of the Law (for, not the hearers of the Law are just before God, but the doers of the Law shall be justi∣fied); yea, we should go as far as ever we can in our endeavours after a Law-righteousness; for though that be not sufficient to justi∣fie us before God, yet that must make us righteous in his eye as to qualitative and inherent righteousness: and so we are to understand that Text (with many others of the same import), It shall be our righteousness, if we observe to do all these commandments before the Lord our God, as he hath commanded us. But yet when we have gone the furthest, the Righteousness which we are to rely upon is only the Gospel Righteousness or the imputed Righteousness of the Lord Jesus; if we take up with any thing short of that, we are miserable and lost for ever. As to the Law, is it thus weak (or rather are you thus weak) and yet will you bottom your expecta∣tion and confidence there? can you fulfil or satisfie it in its de∣mands of perfect, personal, universal, constant Obedience? If you cannot (then which nothing more certain), it can never then do your business; nay, upon the least failure it will be your enemy, to plead against you for the non-performance of its Conditions: and so, though it cannot as a Friend do you much good yet as an Enemy it can and will do you much hurt. What a sad case is the legalist in? the Law condemns him because he doth no more obey, and the Gospel condemns him because he doth no more believe; he's lost on

every hand, O this is woful! And yet how many precious Souls split themselves upon this rock! millions of men look no higher than the Law, that is the foundation upon which they build their confidence for Life and Salvation. Could we but get into them and be privy to the Grounds of their Hope, we should find that 'tis not Christ and Faith in him but the Law and some imperfect O∣bedience thereunto upon which they bottom: they deal honestly, wrong no body, live unblameably, make some external Profession, per∣form such duties, are thus and thus charitable to the poor, &c. and hereupon they are confident of their Salvation. Now I deny not but that these are very good things (I wish there was more of them); yet when any rest in them or upon them for Righteousness and Life, they set them much too high; as good as they are, in re∣ference to these great concerns they are no better than so many figg-leaves, which will not cover a Sinners nakedness when God shall come to reckon with him; whosoever bottoms his trust and confidence upon these, he builds upon the sand and sooner or later there will be a sad downfal of all his Hopes: these are things which glitter in our eye but they are but course and mean things (without Christ) in Gods eye.

Sirs! I am upon a Point of as great importance as any that can be spoken to; and therefore give me leave to stay upon it a little, and to deal plainly and faithfully with you about it. I would feign leave every one of you upon a good bottom, built upon the Rock, that sure Foundation which will stand firm and steady in all winds and weather, having that anchor-hold which will abide under all storms. And therefore let me prevail with you, to cast off all Legal Confidence, and to rely, trust, rest upon nothing short of Christ and his Righteousness. Duties, Graces, Holiness, Obe∣dience, Good Works, all (in their proper places) are excellent things; but 'tis the alone Merit, Righteousness, Satisfaction of Christ that must justifie and save you. Would you have that righ∣teousness which will bear the test at the great day? that righteousness in which you may be able to stand before the disquisition of the righteous God? O then fly to Christ, to his imputed righteousness, and there let all your trust and relyance be placed! What is that One thing which the New-Testament-revelation mainly drives at? 'tis this, to carry Sinners from Moses to Christ, from the way of the Law to the way of the Gospel, from doing (as the Old-Covenant Condition and Ground of Life) to believing. The not under∣standing, receiving, embracing of this grand Truth, was the sin and

ruine of the Jewes; all that Christ and the Apostles could say or do, would not prevail with them to shake off their depending up∣on the Law; but still they rested in the Law,† followed after the Law of Righteousness, and sought righteousness not by Faith but as it were by the works of the Law;‖ they being ignorant of Gods righ∣teousness and going about to establish their own righteousness, would not submit to the Righteousness of God. O therefore how full, how ear∣nest was Paul in his dealings with them (and with others too), to undeceive and convince them about this! He saith, the whole mat∣ter of Righteousness was now taken out of the Laws hands and put into the hands of Christ; Christ is the end of the Law for righteousness to every one that believeth: Therefore by the deeds of the Law there shall no flesh be justified in his sight, &c. But now the Righteousness of God without the Law is manifested, being witnessed by the Law and Prophets: Even the Righteousness of God which is by Faith of Jesus Christ unto all, and upon all them that believe. He sets down the miserable state of those who would be resting upon the Law, such as were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as he describes them); For as many as are of the works of the Law are under the Curse, for it is written, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. He tells them, by this they made the sending, dying of Christ to be to no pur∣pose; I do not frustrate the Grace of God, for if Righteousness come by the Law, then Christ is dead in vain: (see too Gal. 5.3, 4.) He tells them further, that God had such a respect for his own Law that if righteousness and Life had been possible by it, he would have ta∣ken no other way; If there had been a Law given which could have given Life, verily righteousness should have been by the Law: (But why do I give you a few gleanings when you your selves may go into the full field?) Now was all this spoken only to the Jews and Gentiles who lived at that time? doth it not concern us also? have not these several Considerations their strength to us as well as to them?

To come neerer home! the Text tells us the Law could not do: will you not be convinced of the Laws inability to help you? so as to betake your selves to that better and effectual way of Justifi∣cation and Salvation which God hath so graciously provided for you? The Law is weak (as weak now as ever.), but Christ is strong (as strong now as ever;) the Law can do nothing but Christ can do all. 'Till it pleases God to convince you of the Laws im∣possibility to make you righteous and happy, you'll never seek out

after help in Christ or close with him: for as Christ had never come to you, had it not been because it was impossible for the Law to save you; so you will never come to him, till you see that 'tis im∣possible for the Law to save you: this is that which moved God to send Christ, and this is that which moves the Sinner to embrace Christ, and his way of Salvation. If this work of Conviction was but once pass'd upon you, O you would soon quit the Law and all your Confidence would be bottom'd upon Christ. Well! shall I bring it to an head? here are two wayes set before you for Righteousness and Life, the way of the Law and the way of the Gospel, the way of Doing and the way of Believing; now which of these two will you chuse? if the former, so as to venture your Souls upon what you can do, your case is desperate; by this you plainly put your selves under the Covenant of Works, and there's nothing but perishing (as things now stand with us) under that Covenant: if the latter, there is hope, nay certainty (supposing you close with the Gospel-way in a right Gospel-manner) that it shall be well with you. Who would not now say with David I will make mention of thy righteousness even of thine only? who would not with Paul count all but dross and dung, that he may winne Christ, and be found in him, not having his own Righteousness which is of the Law, but that which through the Faith of Christ, the Righteousness which is of God by Faith.

4. Fourthly, See here the admirable love of God, and be greatly affected with it. The Law was weak, utterly unable to relieve us in our forlorn condition; as to that conclamatum est the case is de∣sperate: and now the merciful God finds out another way, pitches upon another course, hee'll see what that will do (the former failing); what's that? he sent his own Son in the likeness, &c. O the infinite Love, Mercy, Compassion of God! The weaker was Gods Law, the stronger and higher was Gods love. O that he should not let us all perish under the Laws impotency! that he should imploy One for our recovery who was every way able to do what the Law could not! how should we adore his mercy in this? But this leads me to the following words in the Text, God sent &c. where I shall have occasion more fully to press this duty upon you. So much therefore for this First Branch of the Words, What the Law could not do, in that it was weak through the Flesh.

Notes

• High and glo∣rious things contained in these Verses.
• Eph. 3.18.
• The Coherence of them with what goes be∣fore.
• The Coherence further cleered
• Nunc sequi∣tur expolitio vel illustratio probationis, qùod scilicet Dominus gratuitâ suâ misericordiâ nos in Christo justificavit, id quod Legi erat impossibile. Calvin. Duobus argumentis consolationem de indemnitate piis confirma∣vit; quorum prius fuit, quod Lex Spiritus, &c. Alterum, quod Deus misso filio suo, &c. Pareus. Jam accedit ad probationem sententiae prioris, quae fuit de justificatione; nempe credentes in Christum esse justificatos seu nullam esse eis condemnationem. Piscat. in Paraphr. Observandum sententiam hanc non cohaerere cum proximè praecedente, sed cum priore membro versiculi primi. Id. in Schol: (Vide Cajet. in locum). Quorum causâ Deus Pater misit Filium suum coaeternum in carne conspicuum fieri, iis nulla est condemnatio; at qui nostrâ causâ &c. Gryn: (See Dutch Annot.)
• Firmamen∣tum est in hoc versu superioris conclusionis, &c. Beza. Per∣tinent ista de∣clarationis vice ad id quod dix∣it, se per legem Spiritus, &c. et transfert toti∣us hujus nego∣tii causam & meritum in gratiam Dei. Muscul. He proves the foresaid making free, because that God being reconciled by Christs death, he hath taken away from sin that power, which he had granted it over man for a punishment of his first transgression. Deod. Hic affertur ra∣tio, quâ ostenditur istum Dei Spiritum liberatorem nobis donatum esse &c. Pet Mart. Ratio superioris sententiae, quâ explicat Apostolus quomodo Lex Spiritus, &c. Justin. Hic Versus continet aetiologiam item{que} exegesin eorum quae versu secundo dicta fuerunt. Vorst. So Staplet. Streso, R••lloc: &c.
• The words con∣sider'd in them∣selves. Their general sense and meaning.
• Quod im∣possibile erat logi, Deus in Christo fecit. Anselm. Mens Apostoli hoc loco est (etsi verbis obscurioribus expressa), id nobis praestitum per gratiam quod Lex praestare non potuit. Estius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theophyl.
• The various Readings of them.
• Mihi locum hunc pro virili meâ perpen∣denti, videtur aliquid verbo∣rum deesse ad explendam sententiam, veluti si sic legamus; Nam quod Lex Mosaica non potuit juxta partem carnalem; secundum quam imbecillis erat & inefficax, hoc Deus [praestitit] misso Filio suo, qui Spiritualem Legis partem absolvit. Erasm. Subaudiendum verbum praestitit, aut ali∣quid simile. Estius. Omninó videtur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 aut simile. Piscat. Ut huic malo fuccurreretur (tale quid enim necessario intelligendum est) Staplet. Antid p. 626. Sanè con∣junctio (Et) postulare videtur, ut aliquid subaudiatur, ut sensus sit, perfecit id Deus quod Lex efficere non poterat. Justin: Subaudiendum videtur [praestitit], aut aliquid hujusmodi. Bucer. To the same purpose Salmer. tom. 13. p. 531. Catharin Vorst. Muscul. Heming. &c.
• †

  Hoc supplementum non est necessarium. Tolet. &c. Sed non est opus, et Socinus Haereticus illud ad suam blasphemiam trahit. Pareus. Mihi videtur aliter contextus optime fluere. Calv.
• Unâ tantùm Conjunctione expunctâ, nullo praeterea opus est supplemen∣to. Soto (with divers others).
• †

  Copula 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Erasmum de∣cèpit, ut insereret verbum praestitit, egó veró amplificandi causâ positam suisse sentio. Calv.
• The Words di∣vided into Five Parts.
• Here's a Com∣plication of the Causes of the Sinners Justi∣fication and Salvation.
• The first Branch of the Words pitch'd upon. Four things observed in it.
• The literal ex∣plication of the Words.
• Quod inva∣lidum erat Le∣gis. De Resur. carnis Cap. 46.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 impoten∣tiâ Legis exi∣stente. Beza. Mihi placet, ut 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nominativus positus sit absolutè loco Genitivi, ut sensus sit, cum enim effet impossibile, &c. Erasm. Fateri necesse est Panli orationem mutilam esse & imperfectam, nifi dicamus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 positum esse absolute loco secundi Casus, quo Graeci eo firmè modo utuntur quo Latini Casu auferendi &c. Justin.
• Impossible legis: i. e. impossibilitas implendae legis ex eo procedebat, quo∣niam Lex infirma erat per Carnem. Tolet.
• ‖

  So Camerarius. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Articâ constructione usitatà accipi com∣modè potest, pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beza. Propter impotentiam Le∣gis, eò quod per camem erat infirmata Pare.
• Quùm impotens esset Lex propter in∣firmitatem carnis &c. V. Syr. Ob de∣fectum virium legis, quo laborabat in carne &c V. Arab. Et cum impotentes cramus ad praestandum mandata legis &c. V. Ethiop.
• The Sum of the Words in Two Proposi ions.
• 1. Prop.
• 2. Prop:
• 4 Questions answered.
• 1. Quest. What Law is here meant?
• Answ.
• Lex mentis quae impleri non poterat propter carnem peccati. Tolet. Credide∣rim ego, non hic legem Mosis, sed le∣gem illam mentis accipiendam esse. Ju∣stin. Potest & de lege mentis intelligi, quam supra dixit velle facere bonum, sed per infirmitatem & fragilitatem carnis implere non posse. Orig.
• Rom. 10.5.
• Camero de tripl. Foedere. Coceius de Foe∣dere. Bulkely on the Cove∣nant. p. 57.
• Legem dicit, non praecepta Sacrifici∣crum, et caetera quae erant umbra us{que} ad tempus Christi data, sed illam quam &c. Hieron. Quare nihil est quod quisquam cavilletur, illud quod Paulus ait, Impossibile fuisse Legi, non ad Mo∣ralem sed ad Ceremonias referri. P. Martyr.
• 2d. Quest. What is the thing which the Law could not do?
• &c. nempe condemnatio∣nem ab homine auferre. Piscat.
• †

  Aptissimus mihi sensus videtur, ut illa verba non modo sequentia, sed multo ma∣gis praecedentia respiciant &c. ut in car∣nis contumaciam domandam vires non haberet. Contz.
• ‖

  Duo quantum ad propositum spectar subordinata sunt, quae Lex nequit efficere; Alterum est Dominium Spiritus super car∣nem, alterum hinc consequens est, per∣fecta praeceptorum Legis executio. Cajet.
• †

  Dr. Hammond.
• Quae erat impossibilitas Legis? nempe id facere, quod Deus deinde fecit in Carne Filii sui, condemnare peccatum. Lud. De Dieu.
• ‖

  Quid est illud, quod legi erat praesti∣tu impossibile? Abolere peccatum, & reddere justos, liberare à jure peccati & mortis, dare ut justitia, quam docebat & exigebat, in nobis impleretur. Muscul.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Athan. Significat Legem fuisse imbecillem & invalidam ad justificandom hominem. Peter. Disp. 3. in c. 8. ad Rom.
• 3d Quest. How the Law is said to be weak?
• Answ.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ex quâ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nascitur, virium non imbecillitatem, sed omnem destitutionem declarat. Beza. Non dicit, quod Legi erat grave & difficile, sed quod &c. quibus sanè verbis adimit Legi in universum justificandi vim &c. Muscul. Infirmitatem Legis accipe, quomodo so∣let usurpare Apostolus vocabulum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, non tantùm pro modicâ imbecillitate verùm pro impotentiâ; ut significet Le∣gem nihil prorsus momenti habere ad conferendam justitiam. Calv. Quam∣quam per verbum infirmari 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab Interprete versum sit, vis tamen illius verbi Graecè potius significat vires nullas quam imbecillas. Salmer. tom. 13. p. 532.
• 4th Quest. What are we to understand by Flesh?
• Answ.
• Puto quod stance of Flesh; that which Legem M••sis in duas partes Apostolus dividat, & aliud in eâ car∣nem, aliud Spiritum nominat; et illam quidem ob∣servantiam quae secundum literam geritur, sensum caruis appellat, illam verò quae accipitur spirituali∣tèr, Spiritum nominat—Impossibile Legis cò quod &c. Intellectus qui secundum literam est accipi po∣test, ipse enim impossibilis erat &c. Orig. Vel per carnem infumabatur Lex, i. e. per carnalem intel∣lectum, et per carnalem observantiam erat imbecil∣la, non per seipsam. Anselm. Per Carnem, h. e. Per carnalem Legis intelligentiam, sive carnis infir∣mitatem, cui deerat Evangelica Gratia. Erasm. Origenes Per Carnem intelligit crassam, literalem, et carnalem Legis intelligentiam; at{que} etiam Le∣gis infirmitatem in eò collocat, quod impossibile fuer it Legis Ceremonias omnes secundum Carnem (i.e.) secundum Literam observare. A. Lapide.
• Distinguit hoc loco impurissimus ille scriptor Legem in Carnem et Spiritum &c. Beza in loc.
• ‖

  Dr. Hammond in Annot. (a)
• †

  Caro (i.e.) carnales Ju∣daeorum affe∣ctus vires ejus retuderant. Act. 13.38. Heb 9.15. Grot.
• Per Carnem: i. e. vitiatam hominis naturam Piscat. &c. i.e. Per camis desideria, et per fomitem vitiorum qui est in came. Anselm. Ideo lex infirma est, quia in vitiatam naturam incurrit. P. Mart. Quum vel Legem infirmatam fuisse &c. nemo sibi finget damnari hic substantiam carnis aut naturam corporis, nam haec à Deo creata sunt bona; sed per Carnem intelligit pravitatem & corruptionem, quae per lapsum Adami transivit in nostrum genus. Idem.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 valet hic Ruia more He∣braico. Grot.
• Impotentia legis &c. non fuit ex ipsa Lege, quasi justificare homines eam prae∣stantes nequiret, sed ex carne (h. e.) ex corruptione naturae humanae, quae homi∣nem reddit impotentem ad praestandam legem. Pare us. Non infirmitatem illi impingit quasi intrinsecus inhaerentem, sed quasi extrinsecus ratione carnis ei adja∣centem. Soto.
• The whole matter in the Words drawn into one Obser∣vation.
• The Laws ina∣bility to justifie and save.
• The Grounds or Demonstra∣tions of the Laws inability to justifie and save.
• Unde sequitur plus in lege praecipi, quam praestando simus, quia si pares esse∣mus implendae Legi, frustra aliunde effet quaesitum remedium. Calvin. Hic locus efficacissime convincit justificationem non esse ex opcribus, &c. P. Martyr. Non implet Legem infirmitas mea, sed landat Legem voluntas mea. August.
• (a)

  Prov. 20.9.
• (b)

  Jam. 3.2.
• (c)

  Eccles. 7.20
• (d)

  Isa. 64.6.
• (e)

  Job. 9.2, 3.
• Psal. 130.3.
• †

  Psal. 143.2. Quis melior Prophetâ de∣quo dixit Deus, Inveni virum secundum cor meum, et tamen ipse necesse habuit dicere Deo, Ne imres in judicium cum servo tuo. Bernard. in Annunt. Mariae. Sine peccato qui se vivere existimet, non id agit ut peccatum non habeat, sed ut veniam non accipiat. August. Enchirid. In pessimis aliquid boni, et in optimis non nihil pessimi, solus homo sine peccato Christus. Tertul.
• Lex Moysi quamvis spiri∣tualis esset, quia tamen non ad∣juvabat intus per gratiam, lex ••rat infirma et imbecillis ob statum carna∣lem hominum, in quo relin∣quebat illos. Cajet. Non quod ipsa in∣firma sit, sed quod infirmos faciat, minando poenam, nec adjuvando per gratiam. Anselm. Lex Praeterquam quod peccati rationem aperiebat, nihil praeterea auxilii praestabat spiritui adversus carnem, et ideo ne{que} sufficiebat ad justificandum, ne{que} ad perficienda Legis opera. Soto.
• †

  2 Cor. 3.6.
• Non de legis praestatione hic agitur, sed de ipsius vi in nostris immutandis animis, & ad illud Legis praescriptum efformandis, utpote quae corruptionem illam in qua nascinsur non modo non sanet, sed augeat potius. Beza.
• Per-Legem non adjutori∣um sed nostri mali indicium & monitorium habemus. Lu∣••her.
• Necessarius fuit adventus Christi, qui Legi suppetias ferret &c. Nam illa qui∣dem rectè docuerat &c. Verùm adhuc duo erant necessaria quae Lex conferre non potuit, 1. ut condonentur ea quae contra ejus precepta admissa fuerint: 2. ut vires hominis corroborentur, qui∣bus possit Legis jussa perficere. P. Martyr.
• Matth. 27.4.
• Use 1. To humble us in the sense of our Flesh, by which the Law is weakened.
• Rom. 1.16.
• Quid hic dicent Natura∣lium virium praedicatores ac doctores? Reddant ratio∣nem quare per camem infirma fuerit Lex Dei; ita ut necessuas humanae salutis opus habuerit missione Chri∣sti &c. Si vir∣tus & judicium rationis tam potens est, ut quae bona praecipiuntur, agnoscat, approbet, & prae∣stare valeat, quomodo in illis non potuit qui sub paedagogio Legis fuerunt? &c. Muscul. Paulus ait Legem sine Christo infirmam esse, isti aiunt, nos priusquam sunus participes Christi posse bene operari, & obtemperare Legi Dei. P. Marty••.
• Use 2. To vindicate the honour of the Law, and to obviate bad Inferences, &c.
• Rom. 7.12.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Oecum. Theophyl. to the same purpose 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theodor.
• Ne legem incusare videatur culpam rejicit in car∣nem. i. e. concupiscentiam, quae fomes est peccati. Estius. Vide quanta arte Legem simul extollit, de∣primit, & excusat: deprimit, cum dicit quod non potuit peccatum damnare; excusat, cum dicit hoc non accidisse ejus vitio sed camis potius; extollit quàm maximè, cum co••cludit Christum advenisse ut Legi contra carnem subsidium ferret. Mussus. Trans∣fert legis impotentiam aliò ut Legem absolvat à culpá, quam dat carni (viz.) nostrae, i. e. corruptae nostrae naturae. Muscul. Ne quis parum honorificè Legem impotentíae argui putaret, vel hoc restringe∣ret ad Ceremonias, expressit nominatim Paulus de∣fectum illum non à Legis esse vitio, sed Carnis no∣strae corruptelâ, Calvin.
• Rom. 3.31.
• Gal. 3.24.
• Taytor's Reg. Vitae. Burg. Vind. Legis. Boltons Bounds &c. Baxter (in several Treat.) with divers O∣thers. Facessat longè ex ani∣mis nostris profana ista Opinio, Legem non este regu∣lam; Est e∣nim inflexibilis vivendi regula. Calvin.
• Use 3.
• Hos. 5.13.
• Rom. 2.13.
• Vide Burg. of Justif. 2d. p. Serm. 22. p. 215.
• Deut. 6.25.
• O nos mise∣ros, si vel tan∣tillum nostra salus basi tam infirmá nita∣tur! Beza in 1 Joh. 1.8.
• Sordet in districtione Ju∣dicis quod ful∣get in con∣spectu operan∣tis. Gregor.
• Isa. 28.16.
• Rom. 2.17.
• †

  Rom. 9.31, 32.
• ‖

  Rom. 10.3.
• Rom. 10.4.
• Rom. 3.21, 22.
• Gal. 3.10.
• Gal. 2.21.
• Gal. 3.21.
• Psal. 71.16.
• Phil. 3.8, 9.
• Use. 4.