CHRIST INVITING SINNERS TO COME TO HIM. › Chapter 38, Christ inviting sinners to come to him for rest by Jeremiah Burroughs (1659) | AskReformation

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1. We are to know, That a special end why Jesus Christ came into the World, it was to dissolve the works of the Devil, that was a special End of Christs coming into the World. In 1 John 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the beginning, for this purpose the son of God was manifested, that he might destroy the works of the Devil whosoever is borne of God doth not commit sin for his seed remaineth in him, and he cannot sin, &c. It is a strange scripture whosoever committeth sin is of the devil; you say you defy the Devil, but the holy Ghost saith, if you commit sin that is walk in any way of sin. For you will say, who is there that commits not sin? Well, but the words are thus: He that committeth sin is of the Devil. Therefore it is apparent, there is a kind of commission of sin, that is an argument they are of the Devil, for they are the words of the Holy Ghost? And for this purpose the Son of God was manifested, that he might destroy the works of the Devil. It was the end why he came into the World, yea, it is a special thing that Christ is anointed to by God the Father, to deliver Souls from the bondage of their corruption, and to work Holiness in them: That you have in Isa. 61. and the beginning, that notable prophecy concerning Christ, The Spirit of the Lord is upon me, (that is upon Christ, for it is a prophecy of him) because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, to Spiritual Captives that are under Spiritual bondage. And then in verse 3. That they might be called Trees of Righteousness, the planting of the Lord: So that that is the first consideration of Christs giving the rest of sanctification, that it is the end for which Christ was born, and it is the end for which he was anointed by God the Father, to Sanctify the hearts of those that he shall redeem. So that Christ is our Sanctification, by attaining the end of his own coming into the World, by fulfilling of that ⟨p. 302⟩that God the Father hath anointed him for.

1. We are to know, That a special end why Jesus Christ came into the World, it was to dissolve the works of the Devil, that was a special End of Christs coming into the World. In 1 John 3.8. He that committeth sin is of the Devil, for the Devil sinneth from the begining, for this purpose the son of God was manifested, that he might destroy the works of the Devil whosoever is borne of God doth not commit sin for his seed remaineth in him, and he cannot sin, &c. It is a strange scripture whosoever committeth sin is of the devil; you say you defie the Devil, but the holy Ghost saith, if you commit sin that is walk in any way of sin. For you wil say, who is there that commits not sin? Well, but the words are thus: He that committeth sin is of the Devil. Therefore it is apparent, there is a kind of commission of sin, that is an argument they are of the Devil, for they are the words of the Holy Ghost? And for this purpose the Son of God was manifested, that he might destroy the works of the Devil. It was the end why he came into the World, yea, it is a special thing that Christ is anointed to by God the Father, to deliver Souls from the bondage of their corruption, and to work Holiness in them: That you have in Isa. 61. and the beginning, that notable prophesie concerning Christ, The Spirit of the Lord is upon me, (that is upon Christ, for it is a prophesie of him) because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, to Spiritual Captives that are under Spiritual bondage. And then in verse 3. That they might be called Trees of Righteousness, the planting of the Lord: So that that is the first consideration of Christs giving the rest of sanctification, that it is the end for which Christ was born, and it is the end for which he was anointed by God the Father, to Sanctifie the hearts of those that he shall redeem. So that Christ is our Sanctification, by attaining the end of his own coming into the World, by fulfilling of that ⟨p. 302⟩that God the Father hath anointed him for.

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Secondly, Christ is our Sanctification, as the great ordinance that God hath set up for the Sanctifying of the hearts of his people. I say, Christ is set up as the great ordinance appointed by God for this end, the Lord hath set him up and filled him full of holiness, that holiness might be conveyed through him unto the souls that do belong unto him. And therefore it is said, in that known place, As in John, 1.16. Of his fullness we receive Grace for Grace. Of his fullness Jesus Christ is filled full of holiness, as a cistern filled full of precious liquor, and grace must come through him unto the souls of all those that are Godly, that are believers. Faith draws grace from him, grace for grace, that is, grace answerable to grace, as print for print in a seal, there is print for print in the wax, look what print there is in the seal, the same print is in the wax, So look what grace is in Christ, there is answerably in some measure the same grace in the Saints. Of his fullness we receive, and all the believers that ever were in the world have received all the grace that ever they have had from him, out of his fullness, and from him as the great ordinance that God hath set up, for the dispensation of the graces of his spirit, for the working of Sanctification in all those that shall be saved. Yea Christ, is such an ordinance appointed by God the father for holiness, and sanctification, as indeed, there is so much virtue in him, that the very looking upon Christ, hath a power to sanctify the heart, the very looking upon him. As the brazen serpent in the wilderness, you know, was the great ordinance of God appointed for the healing of those that were stung with serpents, and being the ordinance appointed for their healing, those that did but look up to the brazen Serpent received virtue presently, and were healed of their sting, of the deadly disease that was upon them by the stinging of Serpents, now this was by virtue of that ordinance.

Secondly, Christ is our Sanctification, as the great ordinance that God hath set up for the Sanctifying of the hearts of his people. I say, Christ is set up as the great ordinance oppainted by God for this end, the Lord hath set him up and filled him ful of holyness, that holyness might be conveyed through him unto the souls that do belong unto him. And therefore it is said, in that known place, As in John, 1.16. Of his fullness we receive Grace for Grace. Of his fulness Jesus Christ is filled ful of holiness, as a cistern fild ful of precious liquor, and grace must come through him unto the souls of all those that are Godly, that are beleevers. Faith draws grace from him, grace for grace, that is, grace answerable to grace, as print for print in a seal, there is print for print in the wax, look what print there is in the seal, the same print is in the wax, So look what grace is in Christ, there is answerably in some measure the same grace in the Saints. Of his fulness we receive, and al the beleevers that ever were in the world have received al the grace that ever they have had from him, out of his fulness, and from him as the great ordinance that God hath set up, for the dispensation of the graces of his spirit, for the working of Sanctification in al those that shal be saved. Yea Christ, is such an ordinance appointed by God the father for holyness, and sanctification, as indeed, there is so much virtue in him, that the very looking upon Christ, hath a power to sanctify the heart, the very looking upon him. As the brazen serpent in the wilderness, you know, was the great ordinance of God appointed for the healing of those that were stung with serpents, and being the ordinance appointed for their healing, those that did but look up to the brazen Serpent received virtue presently, and were healed of their sting, of the deadly disease that was upon them by the stinging of Serpents, now this was by virtue of that ordinance.

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Now then I reason thus, if when God makes but a piece of brass an ordinance, there ⟨p. 303⟩shall be such a virtue in it, that the very looking upon it shall have power to heal the body, then if God shall make his own son Jesus Christ, God blessed for ever, God and man, to be an ordinance to heal the souls of his people, surely then those that look up to him by the eye of faith, will receive healing of their souls, as they did receive by looking upon the brazen serpent. The very beholding of Christ hath a power to sanctify the heart. And therefore if you would have holiness, you must often look upon Christ, set Christ in your eye, be not only poring upon your Corruptions, and looking downward into the blackness that there is in your spirits. Many Christians are labouring under the burden of their corruptions, a long time, why? because they spend their time and strength merely in poring upon their corruptions, and looking down to their corruptions. But Oh Christian, thou must look up, set thy eye upon Christ the great ordinance, and behold him as the great ordinance set up by God the Father, for the conveyance of grace to the souls of believers, and for the healing of all their souls and wounds, and then there will come healing virtue from him. We read of the poor woman that had the bloody issue, that spent all upon the Physician, she did but come to Christ, and touch the hem of his garment, and then she was healed. Surely Christ hath a great deal of virtue in him, that the very touch did heal her, and therefore he saith, who hath touched me? virtue went from him at the very touch of the hem of his garment, Christ is the great ordinance and he is full of virtue and excellency, the looking upon him, and touching of him, brings virtue to the soul, to heal the soul of its corruption.

Now then I reason thus, if when God makes but a piece of brass an ordinance, there ⟨p. 303⟩shal be such a virtue in it, that the very looking upon it shal have power to heal the body, then if God shal make his own son Jesus Christ, God blessed for ever, God and man, to be an ordinance to heal the souls of his people, surely then those that look up to him by the eye of faith, wil receive healing of their souls, as they did receive by looking upon the brazen serpent. The very beholding of Christ hath a power to sanctify the heart. And therefore if you would have holyness, you must often look upon Christ, set Christ in your eye, be not only poring upon your Corruptions, and looking downward into the blackness that there is in your spirits. Many Christians are laboring under the burden of their corruptions, a long time, why? because they spend their time and strength meerly in poring upon their corruptions, and looking down to their corruptions. But Oh Christian, thou must look up, set thy eye upon Christ the great ordinance, and behold him as the great ordinance set up by God the Father, for the conveyance of grace to the souls of beleevers, and for the healing of al their souls and wounds, and then there wil come healing virtue from him. We read of the poor woman that had the bloody issue, that spent al upon the Physitian, shee did but come to Christ, and touch the hem of his garment, and then she was healed. Surely Christ hath a great deal of virtue in him, that the very touch did heal her, and therefore he saith, who hath touched me? virtue went from him at the very touch of the hem of his garment, Christ is the great ordinance and he is ful of virtue and excellency, the looking upon him, and touching of him, brings virtue to the soul, to heal the soul of its corruption.

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Thirdly, more particularly Christ brings sanctification unto the heart, because the death of Christ is appointed by God, to have an efficacy to mortify sin and corruption, it is from application of the death of Christ, ⟨p. 304⟩filled with virtue, and appointed by God for that end, that it should have efficacy upon the heart, to mortify corruption in the heart. A man may resolve against his corruption, he may vow and covenant against a sin, he may strive and struggle against a sin, he may pray against a sin, he may fast to overcome his sin, he may use all means that he thinks he can possibly use to overcome his sin, and yet still his sin not dead in him, perhaps the means that he may use to restrain sin, may keep down his sin, but it will never mortify his sin. The application of the death of Christ, that is appointed by God, for Christ is appointed himself as the great ordinance. But now more particularly I say, that the way that is appointed by God for the mortifying of corruption, it is the application of the death of Christ to the soul, the virtue that comes from Christ as a dying Christ, from Christ as a crucified Christ, from Christ as a dead Christ to mortify corruption in the heart. That is clear from that place in Rom. 6. the beginning. What shall we say then? shall we continue in sin that grace may abound? God forbid, how shall we that are dead to sin live any longer therein (dead a part of his coming) know you not that so many of us as were baptized into Christ, were baptized into his death? therefore we are buried into Baptism by his death. And in vers. 5. For if we have been planted together, in the likeness of his death. Again in vers. 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed, that henceforth we should not serve sin. The old man is crucified with him, in his being crucified, there is a virtue in Christs death for the crucifying of corruption, that the body of sin might be destroyed that henceforth we should not serve sin. He doth not say, that we might have some power against sin, that sin might be restrained, or that such a particular sin may be kept down, but that the body of sin might be destroyed. So that in the application of the death of Christ, there is not only the overcoming ⟨p. 305⟩of this particular sin, but the Body of sin comes to be destroyed:

Thirdly, more particularly Christ brings sanctification unto the heart, because the death of Christ is appointed by God, to have an efficacy to mortify sin and corruption, it is from application of the death of Christ, ⟨p. 304⟩filled with virtue, and appointed by God for that end, that it should have efficacy upon the heart, to mortify corruption in the heart. A man may resolve against his corruption, he may vow and covenant against a sin, he may strive and struggle against a sin, he may pray against a sin, he may fast to overcome his sin, he may use all meanes that he thinks he can possibly use to overcome his sin, and yet stil his sin not dead in him, perhaps the meanes that he may use to restrain sin, may keep down his sin, but it wil never mortify his sin. The application of the death of Christ, that is appointed by God, for Christ is appointed himself as the great ordinance. But now more particularly I say, that the way that is appointed by God for the mortifying of corruption, it is the application of the death of Christ to the soul, the virtue that comes from Christ as a dying Christ, from Christ as a crucified Christ, from Christ as a dead Christ to mortify corruption in the heart. That is cleer from that place in Rom. 6. the begining. What shal we say then? shal we continue in sin that grace may abound? God forbid, how shal we that are dead to sin live any longer therein (dead a part of his coming) know you not that so many of us as were baptized into Christ, were baptized into his death? therefore we are buried into Baptism by his death. And in vers. 5. For if we have been planted together, in the likeness of his death. Again in vers. 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed, that henceforth we should not serve sin. The old man is crucified with him, in his being crucified, there is a virtue in Christs death for the crucifying of corruption, that the body of sin might be destroyed that henceforth we should not serve sin. He doth not say, that we might have some power against sin, that sin might be restrained, or that such a particular sin may be kept down, but that the body of sin might be destroyed. So that in the application of the death of Christ, there is not only the overcoming ⟨p. 305⟩of this particular sin, but the Body of sin comes to be destroyed:

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all those principles of sin in the soul, with the connection of them, and joining one to another, as the Members are joined in the Body, they come to be destroyed, that is, though not wholly cast out and radicated, yet the ruling power of them is taken away; as soon as ever the soul is come to Christ, the Body of sin hath a deadly stroke given to it. There are many of you striving against this particular corruption, sometimes one, and sometimes another, for those that are Gods Children, their hearts are more inclined unto some sins than others, and at sometime to some particular sin more than other. It may be one labours under the burden of passion, and another of unbelief, and another of Pride, and another of wantonness, and divers particular corruptions they are labouring under. It may be at some times you find one corruption stir, and you strive against that; and another time another corruption stirs, and you spend your strength against that, but now here's the way to strike at the whole Body of Corruption at once. If one shall go to cut down a Tree, and stand chopping at one sprig, and one branch, and another branch, the Tree may stand long enough for all that: But now, if he would get the Tree down, he goes to the root, and a few blows gets down all there. So this is the wisdom of a Christian, That when he comes to labour against any corruption, he doth not spend his time so much against this or that particular corruption, but strikes at the body of corruption: and how gets he strength against that? By applying the blood of Christ, the death of Christ by faith against that, and by this means the body of death comes to be destroyed. And here is the reason, that Christians in a little time grow so much, and get so much power against their corruptions, whereas others are a long time before they get any power at all. Those that are not acquainted with the way of Christ, you shall have one that hath been a notorious wretch, a wicked person, a swearer, a ⟨p. 306⟩Sabbath-breaker, if it please God to bring him to the Word, and reveal Christ to the soul, you shall have a mighty change in this man in a week, a great change, that he doth not only leave off now drunkenness, and then lying, and then swearing, and then Sabbath-breaking, but all goes down together; Why?

all those principles of sin in the soul, with the connexion of them, and joyning one to another, as the Members are joyned in the Body, they come to be destroyed, that is, though not wholly cast out and radicated, yet the ruling power of them is taken away; as soon as ever the soul is come to Christ, the Body of sin hath a deadly stroke given to it. There are many of you striving against this particular corruption, somtimes one, and somtimes another, for those that are Gods Children, their hearts are more inclined unto some sins than others, and at somtime to some particular sin more than other. It may be one labors under the burden of passion, and another of unbelief, and another of Pride, and another of wantonness, and divers particular corruptions they are laboring under. It may be at some times you find one corruption stir, and you strive against that; and another time another corruption stirs, and you spend your strength against that, but now here's the way to strike at the whol Body of Corruption at once. If one shal go to cut down a Tree, and stand chopping at one sprig, and one branch, and another branch, the Tree may stand long enough for al that: But now, if he would get the Tree down, he goes to the root, and a few blows gets down all there. So this is the wisdom of a Christian, That when he comes to labor against any corruption, he doth not spend his time so much against this or that particular corruption, but strikes at the body of corruption: and how gets he strength against that? By applying the blood of Christ, the death of Christ by faith against that, and by this means the body of death comes to be destroyed. And here is the reason, that Christians in a little time grow so much, and get so much power against their corruptions, whereas others are a long time before they get any power at all. Those that are not acquainted with the way of Christ, you shall have one that hath been a notorious wretch, a wicked person, a swearer, a ⟨p. 306⟩Sabbath-breaker, if it please God to bring him to the Word, and reveal Christ to the soul, you shall have a mighty change in this man in a week, a great change, that he doth not only leave off now drunkenness, and then lying, and then swearing, and then Sabbath-breaking, but all goes down together; Why?

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Because at one application of the death of Christ, all the body of sin comes to be destroyed, though not quite dead and withered. As a Tree though it may be dead, yet the Leaves may be green still: So though there be not at first the withering of them, yet there is the deadly stroke given, and therefore the way to kill them is to renew the application of the death of Christ. And indeed this should be the care of a Christian, not to keep from the acting of sin so much, as to find that the death of Christ is applied to him. And hence you never read of any such thing as mortification in any Heathen Author in the World, the mortification of corruption is a Riddle to all Heathen Writers in the World. The mortifying of corruption, and the mortifying of their own hearts, this is a peculiar expression of the Gospel, and indeed it is peculiar to Believers. Many men, through good Education are so restrained, that they are very fair in their course; others as they come to more understanding, the vanity of their youth being overcome, there is not that profaneness committed by them as heretofore; I but, what is this to mortification of the body of death that is in their hearts, this is only peculiar to a Christian, and it is from the application of the death of Christ, the application of a Christ dying, of a Christ crucifying, of a Christ shedding his blood for sin; this hath a virtue to mortify sin. There is a great deal of difference between a mortified lust, and a restrained lust, a mortified sin, and a restrained sin. The difference lies in this one thing, for I must not go out to handle the Point, but only this one thing take it by the way: When a lust is mortified, there is not only a ceasing from the act of it, but there is now an unsuitableness ⟨p. 307⟩between the heart and the sin, whereas there may be much restraint of sin, and yet still there may remain a suitableness between the disposition of the heart and the sin, only they dare not commit it, but when sin is mortified, the heart is so changed, that there is an unsuitableness wrought between the heart and corruption now, and this mortification of the body of sin is by the death of Christ.

Because at one application of the death of Christ, al the body of sin comes to be destroyed, though not quite dead and withered. As a Tree though it may be dead, yet the Leaves may be green still: So though there be not at first the withering of them, yet there is the deadly stroke given, and therefore the way to kill them is to renew the application of the death of Christ. And indeed this should be the care of a Christian, not to keep from the acting of sin so much, as to find that the death of Christ is applied to him. And hence you never read of any such thing as mortification in any Heathen Author in the World, the mortification of corruption is a Riddle to all Heathen Writers in the World. The mortifying of corruption, and the mortifying of their own hearts, this is a peculiar expression of the Gospel, and indeed it is peculiar to Beleevers. Many men, through good Education are so restrained, that they are very fair in their course; others as they come to more understanding, the vanity of their youth being overcome, there is not that prophaneness committed by them as heretofore; I but, what is this to mortification of the body of death that is in their hearts, this is only peculiar to a Christian, and it is from the application of the death of Christ, the application of a Christ dying, of a Christ crucifying, of a Christ shedding his blood for sin; this hath a virtue to mortifie sin. There is a great deal of difference between a mortified lust, and a restrained lust, a mortified sin, and a restrained sin. The difference lies in this one thing, for I must not go out to handle the Point, but only this one thing take it by the way: When a lust is mortified, there is not only a ceasing from the act of it, but there is now an unsuitableness ⟨p. 307⟩between the heart and the sin, whereas there may be much restraint of sin, and yet stil there may remain a suitableness between the disposition of the heart and the sin, only they dare not commit it, but when sin is mortified, the heart is so changed, that there is an unsuitableness wrought between the heart and corruption now, and this mortification of the body of sin is by the death of Christ.

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Fourthly, Christ is our sanctification, and he only, because it is by him that the spiritual curse that is upon every mans heart naturally is taken away, it is Christ only that doth deliver the soul from the spiritual curse that is upon every mans heart naturally. You know this is the condition of man by nature, he is under the curse of the Law. Cursed is the man that abideth not in all things that is written in the Law to do it. But now, we apprehend ordinarily this curse to be, either in outward misery or else in hell fire cursed eternally, but we are to know, that one branch of this curse is that that is upon the souls of men here, There is a spiritual curse that is upon the souls of men by the fall of Adam, and that is, God giving them up unto themselves, unto the lusts of their own heart, unto their own counsel and ways. Now I confess, as it is in the curse of outward afflictions in this world, it is in some degree upon some, and in a further degree upon others, but all are under it naturally, so this spiritual death is executed in some degrees upon some, and in more degrees, upon others, but every soul is in some measure, in some degree or other given up to the lust of its own heart, there is a final degree of giving the soul up to the lusts of its own heart sometime, but there is in every one a measure a degree of this, and the reason of the prevailing of the corruption of mens hearts may appear in some measure by this. It is strange to see, that notwithstanding all the convictions of conscience, & telling men of the dangerousness of their ways, that it will never be peace in the end, that they will rue it at the last, and their consciences give ⟨p. 308⟩them many a secret nip, yet they go on still, notwithstanding the terror in the Law many times, nay, notwithstanding the hand of God hath bin strong upon them, and they have cried out against their sins, and promised against them, and notwithstanding that they find that their sins do destroy the very health of their bodies, waste their Estates, take away their good names, and thereby loose all their friends, yet they are not able to overcome it, As the Scripture speaks of some that have eyes full of adultery, they cannot cease to sin.

Fourthly, Christ is our sanctification, and he only, because it is by him that the spiritual curse that is upon every mans heart naturally is taken away, it is Christ only that doth deliver the soul from the spiritual curse that is upon every mans heart naturally. You know this is the condition of man by nature, he is under the curse of the Law. Cursed is the man that abideth not in al things that is written in the Law to do it. But now, we apprehend ordinarily this curse to be, either in outward misery or else in hel fire cursed eternally, but we are to know, that one branch of this curse is that that is upon the souls of men here, There is a spiritual curse that is upon the souls of men by the fal of Adam, and that is, God giving them up unto themselves, unto the lusts of their own heart, unto their own counsel and wayes. Now I confess, as it is in the curse of outward afflictions in this world, it is in some degree upon some, and in a further degree upon others, but al are under it naturally, so this spiritual death is executed in some degrees upon some, and in more degrees, upon others, but every soule is in some measure, in some degree or other given up to the lust of its owne heart, there is a final degree of giving the soul up to the lusts of its own heart somtime, but there is in every one a measure a degree of this, and the reason of the prevailing of the corruption of mens hearts may appear in some measure by this. It is strange to see, that notwithstanding al the convictions of conscience, & telling men of the dangerousness of their wayes, that it wil never be peace in the end, that they wil rue it at the last, and their consciences give ⟨p. 308⟩them many a secret nip, yet they goe on stil, notwithstanding the terror in the Law many times, nay, notwithstanding the hand of God hath bin strong upon them, and they have cryed out against their sins, and promised against them, and notwithstanding that they find that their sins do destroy the very health of their bodies, waste their Estates, take away their good names, and thereby loose al their friends, yet they are not able to overcome it, As the Scripture speakes of some that have eyes ful of adultery, they cannot cease to sin.

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Now sometimes they plead this as an excuse for their sin, and say, they would fain leave it but they cannot, and they think this is a sufficient excuse for their sin, an excuse, no, this their cannot may be from the spiritual curse that is upon their souls, because the curse of God is in a high degree upon their hearts, giving them up in just judgment unto the lusts of their own hearts. And this I take in some part to be the meaning of that place, in 1. Cor. 15.56. verse. The strength of sin is the Law. Now spiritually the meaning of it is this, that all the strength that sin hath to condemn one, to kill one, to bring death, it is by the Law, that I take to be the special scope of those words. But there is included likewise in that expression thus much, that the law of God gives a strength to sin. How, you will say, doth the Law of God give a strength to sin? Thus, there is the justice of God in his Law, by virtue of the Law of God, and the justice of God in it, man is given up unto his sin, and so his sin comes to have a power and strength over him, the strength of sin it is the Law, the Law requires this, the justice of God in the Law requires this. That those that do forsake God should be forsaken of him, that those that give their hearts up to satisfy themselves in any way of sin, that they should be given up to that sin, So the strength of sin is the Law, the Law makes sin to be so much the stronger that way. Now therefore, how should the soul come to be delivered ⟨p. 309⟩from the strength of sin? the Law must be satisfied, the Law must be taken off, the strength of the Law must be taken away, and none can take that away but Christ, Christ takes away the strength of the Law, but the Law is not executed upon Christ, so as he was to be given up, but the text saith, he was made sin, he came to take our sin upon him, it was as near as might be, though he was not capable of having the execution of the Law upon him but the scripture saith, he was •ade sin for us, that indeed is a very great meaning of this place, though acknowledging of sin, and suffering for sin be the chief meaning of the place, yet it hath besides very much of this in it.

Now sometimes they plead this as an excuse for their sin, and say, they would fain leave it but they cannot, and they think this is a sufficient excuse for their sin, an excuse, no, this their cannot may be from the spiritual curse that is upon their souls, because the curse of God is in a high degre upon their hearts, giving them up in just judgment unto the lusts of their own hearts. And this I take in some part to be the meaning of that place, in 1. Cor. 15.56. verse. The strength of sin is the Law. Now spiritually the meaning of it is this, that al the strength that sin hath to condemn one, to kil one, to bring death, it is by the Law, that I take to be the special scope of those words. But there is included likewise in that expression thus much, that the law of God giues a strength to sin. How, you wil say, doth the Law of God give a strength to sin? Thus, there is the justice of God in his Law, by virtue of the Law of God, and the justice of God in it, man is given up unto his sin, and so his sin comes to have a power and strength over him, the strength of sin it is the Law, the Law requires this, the justice of God in the Law requires this. That those that do forsake God should be forsaken of him, that those that give their hearts up to satisfie themselves in any way of sin, that they should be given up to that sin, So the strength of sin is the Law, the Law makes sin to be so much the stronger that way. Now therefore, how should the soul come to be deliuered ⟨p. 309⟩from the strength of sin? the Law must be satisfied, the Law must be taken off, the strength of the Law must be taken away, and none can take that away but Christ, Christ takes away the strength of the Law, but the Law is not executed upon Christ, so as he was to be given up, but the text saith, he was made sin, he came to take our sin upon him, it was as neere as might be, though he was not capable of having the execution of the Law upon him but the scripture saith, he was •ade sin for us, that indeed is a very great meaning of this place, though acknowledging of sin, and suffering for sin be the cheif meaning of the place, yet it hath besides very much of this in it.

:933p. 309–310

Fifthly, Christ is our sanctification, by being the head of the second Covenant, and so through our mystical union with him, there is a virtue of holiness conveyed from him by being the head of the second Covenant, and we being members of him as the head, we come to have the virtue of holiness to be drawn from him. As it was in Adam, how come we to have so much sin conveyed to us by Adam by propagation, but thus? As we may read in Rom. 5. By one man sin came into the world. Now Adam, he was the head of the first Covenant, and by being the head of that, all mankind are looked upon as members of the first Adam, he being the head in that notion of the Covenant, in that consideration. Adam was not looked upon as a parent only, as the first father, but as the head, and we are not looked upon only as the children of Adam, but as members, so that all men were looked upon as one in Adam, and therefore the Scripture speaks but of two men, the first Adam and the second Adam, that look as sin is conveyed to us, being members of the First Adam, and he being the head of the First Covenant, so grace comes to be conveyed unto the soul by our being members of the second Adam, the Lord Jesus Christ being the head of the second Covenant, here is the way of conveyance of holiness, our union with ⟨p. 310⟩Christ, So that now the holiness that is in Christ, comes to us by virtue of the mystical union. As by virtue of the natural union of the members of the body with the head, there comes animal spirits to the members of the body; so by virtue of our mystical union with Christ our head, there is conveyed holiness and grace to strengthen us against our corruptions. As the ointment did run from Aaron's head […] •to the rest of his members, so Christ that is anoyt• •at hath the oil, not only of gladness but holiness too, doth descend down to all his members by virtue of the union they have with him. And for that end you have a most famous scripture in Rom. 8.2. For the Law of the spirit of life in Christ Jesus, hath made me free from the Law of sin and death. It is a scripture that hath very much in it. What doth he mean by the Law of sin and death? The Law, that is the mighty power that there is in sin, and so in death that comes by sin in the hearts of unbelievers. There is a Law of sin, the strength of sin I speak of, sin hath strength going along with it, hath power with it.

Fifthly, Christ is our sanctification, by being the head of the second Covenant, and so through our mistical union with him, there is a virtue of holiness conveyed from him by being the head of the second Covenant, and we being members of him as the head, we come to have the virtue of holiness to be drawn from him. As it was in Adam, how come we to have so much sin conveyed to us by Adam by propagation, but thus? As we may read in Rom. 5. By one man sin came into the world. Now Adam, he was the head of the first Covenant, and by being the head of that, al mankind are looked upon as members of the first Adam, he being the head in that notion of the Covenant, in that consideration. Adam was not looked upon as a parent only, as the first father, but as the head, and we are not looked upon only as the children of Adam, but as members, so that al men were looked upon as one in Adam, and therefore the Scripture speakes but of two men, the first Adam and the second Adam, that look as sin is conveyed to us, being members of the First Adam, and he being the head of the First Covenant, so grace comes to be conveyed unto the soul by our being members of the second Adam, the Lord Jesus Christ being the head of the second Covenant, here is the way of conveyance of holiness, our union with ⟨p. 310⟩Christ, So that now the holiness that is in Christ, comes to us by virtue of the mistical union. As by virtue of the natural union of the members of the body with the head, there comes animal spirits to the members of the body; so by virtue of our mistical union with Christ our head, there is conveyed holiness and grace to strengthen us against our corruptions. As the oyntment did run from Aarons head 〈…〉 •to the rest of his members, so Christ that is anoyt• •at hath the oyl, not only of gladness but holiness too, doth descend down to al his members by virtue of the union they have with him. And for that end you have a most famous scripture in Rom. 8.2. For the Law of the spirit of life in Christ Jesus, hath made me free from the Law of sin and death. It is a scripture that hath very much in it. What doth he mean by the Law of sin and death? The Law, that is the mighty power that there is in sin, and so in death that comes by sin in the hearts of unbeleevers. There is a Law of sin, the strength of sin I speak of, sin hath strength going along with it, hath power with it.

:934p. 310–311

So a Law of sin there is in the hearts of men, they are compelled to sin, as, I may so speak, as a man is compelled to a thing by a law, a law of sin, though this be no excuse to them. And let them know, that so far as they are compelled to sin, they are compelled to death to. But how shall this Law of sin and death be overcome? Mark the words, The Law of the spirit of life in Christ, hath made me free from the Law of sin and death. The Law of the spirit of Life, here is two gradations, that is, the holiness that is in Christ, that is likewise a Law as well as the corruption that is in the heart. The corruption in the heart hath a strength in it, and the holiness of Christ hath a strength in it too, So that when grace comes into the heart, the heart goes on in a way of holiness, in a holy kind of necessity, We can do nothing against the truth, saith the Apostle. But yet there is a necessity of willingness goes along with it too, there is a Law of Love and kindness, ⟨p. 311⟩but by this word of Law is meant, a strong impetuousness, a mighty power that carries the soul on to holiness. Again, secondly it is the Law of the spirit, and of the spirit of life, the holiness of Christ it is a holiness that is full of life. First it is Life. And secondly it is the spirit of Life. Now the spirit of life is a higher degree then life, as the spirit of a thing hath the quickening of the thing in it, beyond what the whole bulk of the thing is. When the spirit of herbs or any such thing is extracted you know those spirits have much quickening in them, beyond the things themselves, so the spirit would express the mighty activity in the holiness that comes from Christ, it is life, it is the spirit of life, and then it is the Law of the spirit of life Oh my brethren, you see then here, that Godliness is no dull thing, it is no heavy thing, no poor, weak, contemptible thing, but it is the life, & it is the life of Christ, & it is the spirit of life, and it is the Law of the Spirit of life, he speaks of grace when it comes to that, as the Law of the spirit of life.

So a Law of sin there is in the hearts of men, they are compelled to sin, as, I may so speake, as a man is compelled to a thing by a law, a law of sin, though this be no excuse to them. And let them know, that so far as they are compelled to sin, they are compelled to death to. But how shal this Law of sin and death be overcome? Marke the words, The Law of the spirit of life in Christ, hath made me free from the Law of sin and death. The Law of the spirit of Life, here is two gradations, that is, the holiness that is in Christ, that is likewise a Law as wel as the corruption that is in the heart. The corruption in the heart hath a strength in it, and the holiness of Christ hath a strength in it too, So that when grace comes into the heart, the heart goes on in a way of holiness, in a holy kind of necessity, We can do nothing against the truth, saith the Apostle. But yet there is a necessity of willingness goes along with it too, there is a Law of Love and kindness, ⟨p. 311⟩but by this word of Law is meant, a strong impetuousness, a migh•y power that carries the soul on to holiness. Again, secondly it is the Law of the spirit, and of the spirit of life, the holiness of Christ it is a holiness that is ful of life. First it is Life. And secondly it is the spirit of Life. Now the spiri• of life is a higher degree then life, as the spirit of a thing hath the quickning of the thing in it, beyond what the whol bulke of the thing is. When the spirit of herbs or any such thing is extracted you know those spirits have much quickning in them, beyond the things themselves, so the spirit would express the mighty activity in the holyness that comes from Christ, it is life, it is the spirit of life, and then it is the Law of the spirit of life Oh my brethren, you see then here, that Godliness is no dul thing, it is no heavy thing, no poor, weake, contemptible thing, but it is the life, & it is the life of Christ, & it is the spirit of life, and it is the Law of the Spirit of life, he speakes of grace when it comes to that, as the Law of the spirit of life.