Use 2. Let us examine whether we have received this regenerating grace, to free us from the reign of sin. Some are free in show, but others are ' free indeed : ' John viii. 36. Some have the outward badges of liberty, are christians in name, receive sacraments, and enjoy the ordinances, but not the grace in and by the ordinances. You may know the state of your service by the course of your life. Are you as ready to do any thing for God, as before for sin ? Rom. vi. 18.
420 SERMONS UPON ROMANS VIII. [SeR. IV.
Use 3. If we be free, let us not return to our old slavery again : Gal. V. 1, ' Stand fast in the liberty wherein Christ hath made you free, and be not entangled again in the yoke of bondage.' Especially that chief part of freedom from the dominion of sin : Kom. vi. 12, ' Let not sia reign in your mortal bodies, that ye should obey it in the lusts thereof ; ' and the 14th verse, ' For sin shall not have dominion over you, for ye are not under the law, but under grace.^
SERMON IV.
For what the law could not do, in that it was weak through the fleshy God sending his own Son, in the likeness of sinful flesh, and for sin, condemned sin in the flesh. — Eom. viii. 3.
Here the apostle explaineth himself, and showeth how ' the law of the spirit of life in Christ Jesus, doth make us free from the law of sin- and death.'
In the words observe three things, —
1. The deep necessity of mankind ; ' for what the law could not do, in that it was weak through the flesh.'
2. The means of our deliverance ; or God's merciful provision for our relief. The means are two — (1.) Christ's incarnation, in these words ; and God sending his own Son in the likeness of sinful flesh. (2.) His passion, and for sin, or by a sacrifice for sin.
3. The end or benefit accruing to us thereby, condemned sin in the flesh.
JDoct. From the whole, that when man could by no means be freed from sin and death, God sent his Son to be a sacrifice for sin, that our liberty might be fully accomplished. The apostle's method is best ; I shall therefore follow that.
First. The deep necessity of mankind is argued and made out by this reason, that it was impossible for the law to do away sin, and justify man before God ; so he saith, For ivhat the laio could not do, in that it ivas loeak through the flesh, that is, through the corruption of our natures, we being sinners, and unable to perform the duty of the law. To understand the force of this reason, take these considerations : —
1. That it was necessary, in respect of God's purpose and decree, that we should be freed from sin and death. , For God would not have man- kind utterly to perish, having chosen some to salvation and repentance, and so leaving others without excuse ; therefore the strict judgment of the law is debated upon this argument : Ps. cxliii. 2, ' Enter not into judgment with thy servant, 0 Lord, for in thy sight shall no man living "be justified,' and again: Ps. cxxx. 3, 'If thou, Lord, shouldst mark iniquity, Lord who shall stand ? ' According to the first covenant, none can escape condemnation. Now, this consisted not with the purposes of the Lord's grace, who would not lose the whole creation of mankind. God hath showed himself placable and merciful to all men, and hath forbidden despair, and continued many forfeited mercies ; and did not
VeR. 3.] SERMONS UPON ROMANS VIIL 421
presently upon sinning, put us in our everlasting estate, as he did the fallen angels, but rather is upon a treaty with us.
2. God resolving to restore and recover some of mankind, it must be by the old way of the law, or by some other course. The old way of the law clairaeth the first respect and precedence of consideration ; for,
■ take away Christ and the gospel, nothing more divine and perfect was given to man than the law. This was first intended by God for that end, as the scriptures every where witness ; and God will not depart from his own institutions, without evident necessity; for he doth nothing in vain, or without necessary cause and reason: Gal. iii. 21, 'If there had been a law given which could have given life, verily righteousness had been by the law.' God would have gone no further than his first transaction with man. Again, it is said : Gal. ii. 21, ' If righteousness had been by the law, then Christ is dead in vain.' If there had been any other way possible, in heaven or in earth, than the death of Christ, by which the salvation of lost sinners could have been brought about, Christ would not hare died ; no, our disease was desperate as to any other way of cure, before this great physician took our case in hand. Christ is of no use till our wound be found incurable, and all other help in vain.