The Believer's Triumph E-Book

James Smith

• Herausgeber: Darolt Books
• Kategorie: Religion und Spiritualität
• Serie: Hope messages for quarantine
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 425

Beschreibung

It has been said by a divine of the seventeenth century, in reference to the portion of the divine word of which this work is an exposition: "Search all the Scripture, you will not find any one chapter into which more excellent, sublime, and evangelical truths are crowded! The Bible is the book of books, and this chapter may be styled the chapter of chapters! From first to last it is high gospel, all gospel; it is the summation and storehouse of all the saints' privileges and duties. You have in it the love of God and of Christ shining forth in its greatest splendor. Blessed be God for every part of Holy Writbut specially blessed be God for this eighth chapter to the Romans!" The sentiments here expressed have found an echo in many a believer's heart. There is no class or character for whom it does not contain something suitablebut it is pre-eminently adapted to the various circumstances and conditions in which true Christians are found.

Leseprobe

PREFACE

It has been said by a divine of the seventeenth century, in reference to the portion of the divine word of which this work is an exposition: "Search all the Scripture, you will not find any one chapter into which more excellent, sublime, and evangelical truths are crowded! The Bible is the book of books, and this chapter may be styled the chapter of chapters! From first to last it is high gospel, all gospel; it is the summation and storehouse of all the saints' privileges and duties. You have in it the love of God and of Christ shining forth in its greatest splendor. Blessed be God for every part of Holy Writbut specially blessed be God for this eighth chapter to the Romans!"

The sentiments here expressed have found an echo in many a believer's heart. There is no class or character for whom it does not contain something suitablebut it is pre-eminently adapted to the various circumstances and conditions in which true Christians are found.

The distinction here accorded to this portion of Holy Writ may with equal truth be given to this production of the author's pen, in relationship to the many other works bearing his name. Being the last volume he was permitted to complete, written with a deep and abiding consciousness that his work was almost done, when his mind was evidently fitted and prepared for the inheritance he was so soon to receiveit possesses a richness and savor which will commend it to the judgment and heart of every child of God.

The intentions of the author appears to be:

1. to present before the reader experimental religion as distinct, and differing from that of the mere formalist or hypocrite;

2. to display the glorious privileges of the gospel and the believer's title to them;

3. to stir up the slothful to active service in, and consecration to, the Master's service, from a principle of gratitude for the blessings bestowed and love to their great Giver;

4. to present a consistent and connected view of truth, displaying the harmony that exists between experimental, doctrinal, and practical religion, and

5. to give to each and all, their portion of spiritual food in due season.

Here is:

comfort for the mourner;

reproof for the erring;

condemnation for those who persist in rejecting Christ;

encouragement to seeking souls;

instruction for those who desire to know more of the Lord; and,

a withering exposure of the man whose religion consists in mere profession.

The thought that the hand that penned these pages, lies helpless in the cold and silent grave; that the breast that heaved with emotions, as the truths here recorded passed through his mind, is no longer susceptible of feeling; and that he who on earth handled, and tasted, and felt so much of what he wrote and preached for the good of othersdied, before the publication of these pages, to that blessed world

"Where he can see, and taste, and know

 All he desired or wished below!"

gives a more than common force and solemnity to this volume.

May that Spirit who so eminently used his servant during his long and active life, bless this his last effort, to the building up of the Church and the conversion of thousands of immortal souls!

1. NO CONDEMNATION

"There is therefore now no condemnation to those who are in Christ Jesus, who walk not after the flesh, but after the Spirit." Romans 8:1

Few Christians appear to live up to their privileges. Perhaps they do not fully understand them; and yet they are clearly revealed in God's word. Let us turn to that word, and endeavor to learn from it what our privileges are. Let us take the eighth chapter of the Epistle to the Romans, and seeking the teaching and guidance of the Holy Spirit, endeavor to understand its meaning, enter into, and enjoy its contents.

Paul had given an outline of his own experience in the former chapter, stating the conflicts and inward trials he had to endure. But he did not close it in gloombut gladness, exclaiming, "I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin." Then, notwithstanding all he had said of his inward conflicts, on the ground of what he had before stated, he says, "There is therefore now no condemnation to those who are in Christ Jesus, who walk not after the fleshbut after the Spirit" (Romans 8:1).

The Privileged State."no condemnation." There may be affliction, deep, sore, and complicated affliction. There may be temptations, terrible and distressing temptations. There may be fears, alarming and terrifying fears. There may be sins, yes, there are sins, for there is no man that lives and sins not. Yet, "there is no condemnation to those who are in Christ Jesus."

Yes, men may condemn us, as they did the apostles and primitive Christians. Satan may condemn us, as he is ever ready to do. Even conscience may condemn us, and it will, unless we daily bring it to the blood of sprinkling. Still, "there is no condemnation to those who are in Christ Jesus."

This is the privilege of every Christian, and of every Christian at all times; for however our feelings may vary, or our frames may changeour state remains the same.

What, then, is condemnation? To be condemned, is to be doomed by the just Judge to be punished, to be punished for sin, and according to the desert of sin. Such condemnation, to the sinner out of Christ, is just and righteous, and the punishment awarded must endure forever.

Condemnation is for sin in general; for it is written, "Cursed is every one who continues not in all things which are written in the book of the law to do them." So that every sinner is under the curse, and as such is doomed to sufferto suffer the vengeance of eternal fire.

But, under the gospel, condemnation is for unbelief in particular, as our Lord said, "He who believes not, shall be damned." And again, "He who believes on him is not condemned; but he who believes not is condemned already, because he has not believed on the name of the only-begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."

Thus there is no escaping condemnationbut by faith in Christ. Every unbeliever is condemnedcondemned alreadyand is only respited for a time. But every believer is justifiedjustified nowand justified forever.

There is also another cause of condemnation specifiedenmity to Christ, or the lack of love to him: "If any man loves not the Lord Jesus Christlet him be accursed when the Lord comes." So that, let a man be ever so moral, or amiable, or attentive to the services and ceremonies of religionyet if he does not believe in Jesus, if he does not love the Saviorthen he is condemned already.

The punishment to which all such are condemned, is the loss of a kingdom. "The children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth." When believers are invited to come and inherit the kingdom prepared for them from the foundation of the world, these will be commanded to depart from the presence of the Judge, into everlasting fire, prepared for the devil and his angels! The kingdom is lost, the punishment is merited, the sentence is pronounced, and the doom is dreadful. Upon such, the wrath of God will be poured out without mixture, and without end.

From this all who are in Christ are delivered; they are therefore said to be waiting for God's Son from heaven, even Jesus, who delivered them from the wrath to come. They are not only delivered from the wrath of Godbut they are justified and made heirs of God. "According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit; which he shed on us abundantly through Jesus Christ our Savior; that being justified by his grace, we should be made heirs according to the hope of eternal life."

Their justification is through the finished work of our Lord Jesus Christ, who was made sin for us, though he knew no sin, that we might be made the righteousness of God in him. Therefore the apostle says, "Christ has redeemed us from the curse of the law, being made a curse for us." Our sins were imputed to him, the curse of God alighted on him; in consequence of which we are invested with his righteousness, and receive the blessing of the Most High God.

On the ground of the Savior's undertaking, follows the gospel grant, as Jesus said, "Truly, truly, I say unto you, He who hears my word, and believes on him who sent me, has everlasting life, and shall not come into condemnation; but is passed from death unto life." Believing, eternal life is ours; condemnation is removed at present, and prevented for the future; we are passed from death, and are privileged to live forever.

And now, in justice to the work of Christ, to fulfill and render good his word, as well as out of his boundless mercy, God exempts from condemnation every believer in Jesus. To such, not one cause or ground of condemnation remains; every sin is blotted out, every demand of the law is met, every accuser is silenced, and the just God is the justifier of him that believes in Jesus.

"There is therefore now no condemnation," though our graces are imperfect, though our services are faulty, though the conflict within is severe, though Satan and the world do their worst against us, and though in many things we all offendstill there is no condemnation. To us the promise belongs, "No weapon that is formed against you shall prosper; and every tongue that shall rise against you in judgment you shall condemn. This is the heritage of the servants of the Lord; and their righteousness is of me, says the Lord."

The Privileged People. They are described by their state: they are "in Christ Jesus." By the eternal decree of God, they were appointed to be one with Christ, as their head, representative, and surety. By the operation of the Holy Spirit, they are taught their need of Christ, are led to Christ, and are united with Christ. By the faith of the heart, they embrace Christ, venture alone on Christ, and become identified with Christ. So real, so close, so lasting is the union, that the members of the human body are not more really, closely, or durably united to its head, than are believers with Christ; we are therefore said to be "members of his body, of his flesh, and of his bones."

They are also described by their character: "who walk not after the fleshbut after the Spirit." By "the flesh" we understand corrupt nature, or nature as corrupted, debased, and depraved by sin. By "the Spirit" we understand the new nature, which is produced by the Holy Spirit, in our regeneration.

As it is written, "That which is born of the flesh, is flesh; and that which is born of the Spirit, is spirit." Man generated his like; and as he is corrupt, depraved, and wholly given to evilso is that which he generates. So also the Spirit generates his like; as, therefore, he is holy, spiritual, and righteousso is that which he generates.

The new creature, therefore, has two distinct, opposite, and antagonistic natures, which always oppose and hinder each other; as we read, "The flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that you cannot do the things that you would."

Union to Christ not only gives lifebut likeness, for Christ dwells in us; and the consequence is, that the life which we now live in the flesh we live by the faith of the Son of God, who loved us and gave himself for uswhich led John to say, "He who says he abides in him, ought himself also so to walk, even as he walked." Thus there would not only be life from Christbut likeness to Christ.

In the Christian, there is a constant struggle for the mastery between the flesh and the spirit; Satan assisting the one, and the Holy Spirit the other. But in consequence of divine aid, the flesh is crucified, and its evil inclinations are resisted; so that, though at times the flesh will prevailyet the general bent of the mind, and the general course of the lifeis holy. We walk, or frame our course, not according to the corrupt inclinations of the fleshbut according to the holy and righteous inclinations of the spirit.

Still, there is often a desperate struggle, and we have at times to say with Paul, "To will is present with mebut how to perform that which is good I find not. For the good that I would doI do not; but the evil that I would not dothat I do." The spirit will seek after Godbut the flesh will wander from him. The spirit will strive to obey Godbut the flesh delights to sin against him. The whole aim of the spirit is to please Godbut the flesh is enmity against him. With such opposite and active principles in the same soulhow can we wonder if the conflict is sometimes desperate, or if victory hangs in doubt?

All outside of Christ are condemned, and are therefore miserable. For how can a man be happy with the sentence of death, eternal death, suspended over him! He may sleep and forget itbut when he awakes, he must be wretched.

All in Christ are safe, and therefore happy. For how can a man be really unhappyif one with the Son of God, if justified in the sight of God, if possessed of everlasting life?

Let us therefore flee to Christ, if we have not; and cleave close to him if we have. Let us rejoice in Christ, as in our strong tower, as in our beloved husband, and as in our living head. All that Christ IShe is to us; all that Christ HAShe has for us; well, therefore, may we rejoice in him. Let us walk carefully and cautiously, not yielding to our fleshly inclinationsbut putting off the old man with his deeds.

We should judge of men by the habitual bent of the will, and the daily course of the life. It is not individual actsbut habits, that correctly represent the man. If we want to know where a man is goingwe notice the way in which he walks; if we want to know the society a man loveswe observe with whom he associates. Just so, if we want to know whether a man is a Christianwe must observe whether he imitates Christ; or if we wish to know whether a man is going to heavenwe must notice whether he chooses the way of holiness, which alone leads there.

2. Holy Freedom

"For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death" Romans 8:2

Freedom from condemnation, is an invaluable privilege, and it lies at the root of all our other privileges. For it matters not what we now haveif at the end, we are condemned to suffer eternally for our sins. This one thing would embitter everything else. It is therefore important to have a knowledge of this privilege, and also to know that it rests on sure grounds. All who are united to Christ, are free from condemnation, they are justified from all things; and the apostle states the reason of it thus: "For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death" (Romans 8:2.)

The Freedom Enjoyed. We were under the law, or covenant of works, which was given to Adam, and under which all his children are borna law which requires us to possess a perfectly holy nature; and to present to God, daily and hourly, a perfect obedience. This law was incorporated in the Jewish code, and was given by Moses to the Israelites, having the ceremonial and judicial laws appended to it. Both Jews and Gentiles, therefore, are naturally under lawa law which requires unsinning obedience, and which promises life to the obedientbut pronounces death on the offender. It curses every one that breaks the least commandment; and curses again every one that does not confirm its requirements, authority, and sanction. This law we are bound to keepor die. If we sinwe suffer.

But we have sinned, and corrupted our nature and our way; and now sin has gained the ascendency over us, so that it naturally influences and controls the whole man. We are in bondage to it; and what is worse, we are in love with it. We prefer sin to holiness. Yes, in consequence of it, we prefer darkness to light, falsehood to truth, earth to heaven, and even Satan to God! Being under sin, we are bound to suffer, and the suffering denounced is death;which death includes a separation from God, as the source of intelligence, holiness, honor, and love; a banishment from God into darkness, misery, and torment; and an association with the devil and his demons and all the implacable enemies of God. We were, therefore, naturally in bondage:

to the rigorous and righteous law of God;

to sin, which, like a tyrant, rules within us and over us;

and to death, which, like an executioner, will banish us from the presence of the Lord and from the glory of his power.

But all who are "in Christ Jesus" are emancipated and made free. Jesus was made under the law for them: he took their responsibilities on himself; he, as our substitute and representative, presented to the law a holy naturenot only a holy human naturebut a holy human nature in union with the divine. In that nature he performed all that the law required for them, and suffered all that the law had threatened for them. He was made a curse for them. He entirely exhausted the curse in his own person for them. In himthe law received its due, all it could demandhe became its end. As we read, "Christ is the end of the law for righteousness to every one that believes." As believers, therefore, "we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter."

Being represented by Christ, we are dead with Christ to the law which slew him; therefore says the apostle, "Reckon you also yourselves to be dead indeed unto sinbut alive unto God, through Jesus Christ our Lord." Being thus dead to the law, and the law being dead to uswe are free from guilt, even as Christ our representative is free; we are free from condemnation, even as Christ our substitute is free; we are free from wrath, Jesus having turned it away from uswe are by him "delivered from the wrath to come."

This, then, is our freedom:

we are free from the law as a covenant of works;

we are made free from sinthat is, from its guilt and power;

we are free from condemnation, being made the righteousness of God in Christ;

we are free from the wrath of God, and he loves us with the same love with which he loves his only-begotten Son.

What a glorious privilege! What a blessed state! How wondrously the grace of God shines in our present and everlasting freedom!

How Was This Deliverance Effected? "The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death." Paul testifies from his own experience here, hence he says, "He has made me free." Let us consider this a little more particularly. We were under "the law of works," a law which knows nothing of grace or mercybut which makes its demand, and pronounces its sentence. By this law we were condemned, and left for execution, or to suffer the due desert of our deeds. But when the Holy Spirit quickened the soul, he brought home the law with light and power to the conscience. The consequence was conviction of sin. That was seen to be sin now, which was not looked upon as sin before; as Paul would not have known lust to be sin, except the law had said, "You shall not covet."

The law being spiritual, and extending to the motives, thoughts, and purposes of the heart, we were convinced not only of the sins of our past livesbut of our hearts, and we saw that by nature we were totally corrupt, and that every imagination of the thoughts of the heart was evilonly evil, and that continually. The law, while it thus revealed to us our lost and ruined state, still continuing to make its demands upon us, irritated the evil principles within us; and sin, that appeared to be dead beforewas now full of life and vigor.

"The law works wrath:" stirring up sinand yet forbidding sin, and pronouncing a terrible judgment upon the sinner, the soul is filled with self-pity, and hard thoughts and angry feelings against God are generated and encouraged in the soul. The enmity of the carnal mind now works and rages, and it is no uncommon thing for the sinner to wish that there were no God, or that he were a God that could wink at sin and tolerate evilin a word, that God were anything but what he is, "holy, just, and good." The desert of a soul in such a state is clearly discovered to be death; for as the sinner would annihilate God if he could, he perceives clearly, that if God is just, or has any regard for his characterthen he must be punished.

Thus it is evident that life and salvation can never be by that law; the sinner must be delivered from it, or perish under it, for he can never be saved by it.

We are therefore brought under "the law of the Spirit of life." This is the gospel, called "the law of faith;" for as the law of works promises life to works, and to works only; so the law of faith promises salvation to faith, and to faith alone.

The one great need of the sinner is righteousness, and the gospel is called "the ministration of righteousness." It reveals the sinless Jesus as made sin for us, that we might be made the righteousness of God in him; and it presents his all-glorious righteousness to the sinner as a free gift, without money and without price. This perfect work, or righteousness of Jesus, meets and answers all the claims of the law of works, and justifies God in justifying every sinner who receives it and trusts in it. Receiving the offered righteousness, it is placed to our account; and the law having received all its demands, has no more claim upon us. As the law has now no claim upon us, sin has no power to condemn us; therefore says the apostle, "Sin shall not have dominion over you, for you are not under the lawbut under grace."

We stand, therefore, before God accepted in the Beloved; we stand in grace, or in God's favor, who is to us a loving Father, and not a rigid lawgiver. We are under the law of faith. This law is in Christ Jesus, who is its author; the obedience it requires is faith; and its promise, or reward, is eternal life. This law is not ritual, or carnal, or legal, as the old or first covenant was; but it is spiritualit is the law of spiritual life, or "the law of the Spirit of life." The Spirit works by it, and effects our deliverance through it.

Our liberty, therefore, was procured by Christ, by his meritorious life and death;

it is revealed in the gospel, called "the perfect law of liberty;"

and it is effected by the Holy Spirit, who brings it home in power and demonstration to our hearts.

We receive the Spirit, as the gift of Christ; we believe the testimony, or obey the gospel; the consequence is, we burst the cords that bind us, we slip the yoke that galls us, we come out of the prison-house of unbeliefand we enjoy liberty and walk at large.

"Where the Spirit of the Lord is, there is liberty;"for he reveals Christ, leads to Christ, unites us with Christ; so that we take the yoke of Christ, are identified with Christ, and are under "the law of Christ."

The unregenerate are all under the law of sin and death. That is the law which prohibits sin, discovers sin, convinces of sin, and binds over the sinner to suffer death and its consequences. He must door die. He must keep the whole law; for if he offends in one point, he is guilty of all. The law, therefore, can hold out no hope for the sinner; for to convince and to condemnthis is all the law can do.

Believers are also under lawbut it is the law of Christa law that requires faith, and awards lifea law that commands love, and promises a reward. If we believe in Jesus, we are dead to the old law; being dead to the old law, we are married to Christ; and being married to Christ, he is our Lord, Lawgiver, and Judge. His precepts are our rule; and as all the morality of the old law is incorporated in the gospel, and as the gospel directs the believer how to act in every place and state, in all the relations of life, both toward God and manit is a perfect rule of conduct, and is binding upon every one that names the name of Christ.

Blessed be God for deliverance from the law of sin and death! Blessed, forever blessed be God, that we are now under the law of the life-giving Spirit in Christ Jesus!

3. The difficulty solved

"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." Romans 8:3

Christian privileges should be clearly stated, well defended, and forcibly explained. This was the apostle's practice. He informs us there is no condemnation to believers in Jesus; he defends his point by showing that they are not under the law of worksbut under the law of faith; and then he proceeds to explain this by stating, "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" (Romans 8:3). This passage,

Suggests A Difficulty. The difficulty isto get rid of sin, that so the sinner may be free from condemnation. We could not get rid of sin by the law, because we could not keep it; therefore we could neither be justified, nor sanctified, nor reconciled to God by the law. The reason is, we are both wicked and weak:

We are so wicked that we would not keep the law, or meet God's demands, if we could; for the mind, in its natural or carnal state, is enmity against God.

We are so weak that we could not keep the law if we would; for apart from Christ, or without union with him, we can do nothing. "We are not sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God." The law requires what we cannot do, for it requires us to present to God a holy nature; and it demands also a perfect obedience, answerable to all its precepts, in all our relations, and under all the circumstances of life. There must not be one unholy or unlovely thought, emotion, word, or deed; or the law cannot be satisfied, nor can it acquit or justify us.

As the law requires what we cannot do, so neither can it give what it requires, or accept of repentance in the stead thereof. All it can do in the case of the sinner isto demand of him, convict him of sin, condemn him for sin, and leave him to suffer the due desert of his sin. The law cannot lower its standard, or take less than its full demand; and therefore it can neither acquit us, nor cleanse us, nor give us power to raise ourselves out of our deplorable state.

Here is the difficulty, thento give the law its due, to get rid of sin, to get it out of God's sight, and out of man's natureso that God, who is just and holy, may justify us. The passage contains also,

God's Solution Of The Difficulty. "He sent his own Son." He had a Son, an only Son, a divine Son, his own proper Son, called his "only-begotten Son." Not a son by creation, as the angels; nor by adoption, as the saints; but a Son partaking of his own nature in all its fullness, glory, and majestya Son equal to himself in authority, dignity, and every divine perfection.

This Son he sent, as the apostle John said: "We have seen and do testify that the Father sent the Son to be the Savior of the world." God sent his Son; that is, he chose him for the wondrous work, he appointed and ordained him to do the work, he qualified him for the performance of the work, he commissioned and authorized him to come and do the work, and he entrusted him with the work. This was the work given him to do.

He sent him in the flesh; he took our nature, for the "Word was made flesh, and dwelt among us." "God was manifest in the flesh." Not in corrupt human nature, or in sinful fleshbut "in the likeness of sinful flesh." Not in glorified humanity as he wears it now, nor in humanity as Adam possessed it before he fellbut in humanity compassed with infirmitiesbut only sinless infirmities.

Therefore we read, "Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him who was able to save him from death, and was heard in that he feared; though he were a Sonyet he learned obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all those who obey him." Here were sufferings, and emotions, and sensations, of which Adam's nature in Paradise does not seem to have been capable; nor does the glorified humanity of the Son of God, as it exists at the right hand of God. Yet his humanity is called, "That holy thing."

And of him it is testified, "Who did no sin;" "who knew no sin;" and "in him was no sin." He took the nature of the Virginbut it was free from every taint of sin, from every polluting spot; therefore he was "holy, harmless, undefiled, and separate from sinners." It was true human nature, like ours, only sinlesshe had a body and a soul like ours, prepared for him, assumed by him, and fit to be his residence while he tabernacled among us. "The children being partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him who had the power of death, that is, the devil; and deliver those who through fear of death were all their lifetime subject to bondage."

God sent his Son in the likeness of sinful flesh to be a sacrifice for sin. He was not born under the lawbut by circumcision he was made under the law, and became a debtor to do the whole law for all those whom he represented. To represent his people, he took their nature: as their representative, he was circumcised, and assumed their responsibilities; assuming their responsibilities, their sins were charged on him, and he became liable to suffer for them, he undertook to get rid of them. For his people whom he represented: he obeyed the law, was made a curse, became a sin-offering, and put away their sins by the sacrifice of himself;so that, being united to his person, and believing in his name, Paul's words become applicable to us, "You are complete in him . . . . wherein also you are risen with him through the faith of the operation of God, who has raised him from the dead."

By the transfer of our sins to him, he was made sin for us; and being made sin for us, "it pleased the Lord to bruise him." So also his righteousness is made over to us, and we are made "the righteousness of God in him." As, therefore, our sins were laid on Christ, punished in Christ, and put away by Christ; and as his righteousness is made over to us, placed to our account, and imputed to our persons; to us there can be no condemnation.

But the apostle adds, that by making his Son a sacrifice for sin, "he condemned sin in the flesh." He showed that he could not merely wink at it, tolerate it, or overlook it; it must be got rid of, and be got rid of righteously. Sentence, therefore, was passed on sin; and as Jesus had become the great sin-bearer, sentence was passed on him, he was doomed to suffer its desert, and make full expiation for it. So that, though it was only placed to his account, or charged upon him, his person remaining perfectly sinless, he was delivered into the hands of wicked men, he was left to the rage of devils, he was abandoned by his Father; and thus suffered what would have been insupportable to all but himself, and as the sin-offering he died.

In Jesus, sin was doomed to destruction, as we read, "Our old man is crucified with him, that the body of sin might be destroyed." It was dethroned that it might be annihilated. Jesus suffering for it showed what it deserved, and thus it was condemned. He expiated it at the expense of his life, that he might ultimately abolish it forever. How could God condemn sin in a more solemn, striking, or affecting manner, than by condemning his Son for it, bruising and putting his Son to grief on account of it? O marvelous mystery, that God should send his own, his only, his beloved Son in our naturein a nature like ours in every particular except sinand by making him our great sin-offering, condemn sin in our nature, dooming it to utter annihilation, and showing his infinite abhorrence of it!

Man, by nature, is in a state of sin, and under the righteous and rigorous law of God. He is wicked and will not keep it, has no desire or wish to do soand is therefore justly condemned; but he is also so weak, that if he had the will, he has not the power, and is therefore to be pitied as well as blamed. Being in this state, someone must come to deliver himor he must perish in his sin. There was no one qualified, either in heaven or on earth; therefore there was no one able to deliver him.

To meet this difficulty and remove it, God sent forth his Son, made of a woman, made under the lawto redeem those who were under the law, that we might receive the adoption of sons. Therefore Christ came, and has redeemed us from the curse of the law, being made a curse for us: for it is written, "Cursed is every one that hangs on a tree:" that the blessing of Abraham might come on the Gentiles through Jesus Christ. His natures, being divine and human; his perfections, having all the attributes of Godhead and all the excellences of humanity, fitted and qualified him for the work: and being qualified, he commenced and carried out his undertaking, putting away sin by the sacrifice of himself.

God's Son, sent forth in the likeness of sinful flesh, had a near relation both to the Father and us. He is the Son of the Father in truth and love; and he is our brother, being bone of our bone and flesh of our flesh. He had intense affection: his love to his Father was glowing and constant, and so was his love to us. He was prepared to be anything, to do anything, and to suffer anythingin order that his Father might be glorified; and he was equally prepared to be, to do, and to suffer anythingin order that we might be saved. He condemned sinthat he might not condemn the sinner; he died for sinthat he might not be required to doom the sinner to death. He could not excuse sinbut he could die for it; he could not save the sinner in his sinsbut he could put away his sin. And blessed be his adorable namehe died for us; by dying he atoned for all our transgressions; and now in him, and walking not after the fleshbut after the Spiritto us there is no condemnation!

4. The design of the incarnation

"That the righteousness of the law might be fulfilled in us, who walk not after the fleshbut after the spirit." Romans 8:4

The incarnation of the Son of God was the greatest event in all time; and was intended to meet and remove the greatest difficulty that ever occurred in the government of God. That difficulty arose out of the demands of the law of God, which stood in the way of the salvation of man. Sin must be got rid of, the law must be honoredor man cannot be saved; but man is weak and cannot obey the law, and to pay its penalty would be to suffer the wrath of God forever. To meet the case, God sent his Son, and made him a sacrifice for sin, "that the righteousness of the law might be fulfilled in us, who walk not after the fleshbut after the spirit" (Romans 8:4).

The Design or Result of the Incarnation of the Son of God. That the right, or rights, of the law might be met, it required obedience, and it had a right to obedience; that obedience, therefore, must be rendered to it, that the just judgment of the law may be executed, which is punishment for sin, and that punishment must be endured. In obedience and punishment, the law found satisfaction, received honor, and answered its end.

Now Jesus came that the rights of the law might be met in us; that is, in our naturethe nature that sinned and deserved to suffer. In our nature, as our surety, Jesus rendered to the law all its due. In this way the righteousness of the law is fulfilled in us, for we are in Christwho represents us; and Christ is in uswho obeyed the law for us. Christ and his people are but one body; he is the head, and they are the several members: what the head did, therefore, for the body, the body may be said to do. Jesus was treated as a sinner, when he was found in the likeness of sinful flesh; that we might be treated as righteous, and at length be clothed with sinless flesh.

Thus we are freed from all legal obligation, and are delivered from the covenant of works. This is our justification; and out of this grows our sanctification. Christ for us secures the work of the Spirit within us. Under the Spirit's teachingwe discover and own the rights of the law; then we love the requirements of the law; then we desire to render the obedience it requires, and we do so imperfectly, yet hope to do so perfectly at length.

Here a Question arisesCan we fulfill the righteousness of the law? Not legally or fully; Jesus only could do this. But evangelically or sincerely we may. As a covenant of works, in order to our justification, we cannot keep it; but as a simple rule of conductwe can observe it, and walk by it. As the effect of the love of God shed abroad in the heart, we love all about us, and "he who loves another has fulfilled the law. Love works no ill to his neighbor; therefore love is the fulfilling of the law" (Romans 13:8, 10). "For all the law is fulfilled in one word, You shall love your neighbor as yourself" (Galatians 5:14). When, therefore, all enmity, hatred, and malice are purged from us, and love, kindness, and benevolence rule usthe righteousness of the law is fulfilled in us.

Christ came in order that we might be renewedas well as redeemed; or that we might experience a change of natureas well as a change of state. Hence we read, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Titus 2:14). He died to have us peculiarly his own, and zealous in the performance of his law. Again: "God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities" (Acts 3:26). Or, as another expresses it, "That we being delivered out of the hand of our enemiesmight serve him without fear, in holiness and righteousness before him, all the days of our life" (Luke 1:74, 75). Once more: "There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob" (Romans 11. 26).

If ungodliness is turned from us, if we are turned every one from his iniquities, if we serve God without fear in holiness and righteousness, and if we are zealous of good worksthen, evangelically, the righteousness of the law is fulfilled in us. Jesus came that we might obey as well as receiveand that we might receive in order that we might obey. The law, then, is still holy, just, and good, and we delight in it after the inward man (Romans 7:22).

But we could not be said to delight in it, if we did not wish to be conformed to it, and desire to walk in accordance with it. Where would be the proof of our sanctification, if we did not love that which is holy, just, and good? And what is the proof of our justificationbut our sanctification? As a covenant, requiring obedience in order to life, and threatening disobedience with death, we are delivered from the law, and are dead to the law; but as a rule requiring lovelove to God and manit is incorporated in Christ's gospel, and we admire it, love it, and desire always and everywhere to live in accordance with it. Thus not only in our justificationbut in our sanctification also, the righteousness of the law is fulfilled in us.

The Proof. "Who walk not after the fleshbut after the Spirit." We walk not after the old covenantbut after the new; influenced, not by the law written and engraved on stonesbut by the law put into the mind and written on the heart. The law, as such, did not, could not meet our case; and therefore the Son of God came in order to do it. He having obeyed the precepts, and endured the penalty of the law, procured for us the Holy Spirit, and that Spirit he imparts to us. By the Spirit he impartswe are born again, receive a new nature; and henceforth there is both flesh and spirit in the same person, and both striving for the mastery. The flesh, as the old inhabitant, is determined not only to keep possessionbut to rule; but the spirit, as taking part with God, is determined not only to subduebut to expel it.

As Hagar and Sarah in the same household could not agree, and Hagar had to be expelled before there could be settled peace; so the flesh and the spirit will strive and struggle, and the flesh must be expelled before we can have settled tranquility. As Esau and Jacob struggled in Rebekah's womb, so do these two natures in the believer's soul; we, therefore, who are in this tabernacle, do groan being burdened.

But the Christian will renounce the flesh, mortify it, and endeavor to crucify it, looking upon it as a determined, inveterate foe; and he will take part with the spirit, approving of its working, and endeavoring to obey its dictates.

The Holy Spirit also becomes our guide and leader, and we follow him, who ever leads us into the truth, sanctifies us through the truth, fills us with a love to holiness, and leads us into fellowship with the Father, and with his Son Jesus Christ. As the sons of God, we are thus led by the Spirit of God; and yield to the holy inclinations and spiritual affections which he awakens within us. We put off the old man, which is corrupt, with his deeds; and we put on the new man, which after God is created in righteousness and true holiness.

Satan, through the flesh, works powerfully within, stirring up our lusts, corruptions, and evil propensities; but we refuse to obey him, or allow the flesh to rulewe will not be guided by its lusts, appetites, and depraved inclinations; and whenever for a time it gets the sway, we mourn, condemn ourselves, confess our sin before God, ask his pardon, and seek for more grace. No gracious man can habitually let the flesh lead; for it leads always into folly, corruption, and sin; and if we were to follow it, it would certainly lead into hell. But the spirit thirsts for God, pants for holiness, and leads us to God's book, to God's house, to God's throne, and into all God's ways: its great object is to please Godand if we follow it, it will infallibly lead to heaven.

See God's respect for his law. He would rather part with his own Son, send him into our world in the likeness of sinful flesh, clothe him with the form of a servant, appoint him the most difficult and self-denying work, and even put him to the painful and shameful death of the crossthan allow his law to be dishonored, or save a soul without showing it all due respect.

See how the claims of the law are met. Outside us, by Jesus living and dying for us. Within us, by the Holy Spirit new-creating us, imparting a spiritual and holy nature, which becomes the guide and ruler in the soul; so that the old nature is renounced, and the new one owned as the rightful possessor; so that if the flesh mislead, we say with Paul, "Now then it is no more I that do itbut sin that dwells in me." If hindered in doing good, and impelled to do evil, we say again, "Now if I do that I would not, it is no more I that do itbut sin that dwells in me;" and with him conclude, "I thank God through Jesus Christ. So then with the mind I myself serve the law of God; but with the flesh the law of sin."

See what we shall be. We shall be all the law requiresperfectly righteous in state, perfectly holy in nature, and perfectly obedient in our lives. Yes, blessed be God, we shall be like Jesus, perfectly like him; "for we shall see him as he is!"

5. The Two Classes

"For those who are after the flesh do mind the things of the flesh; and those who are after the Spirit, the things of the Spirit" Romans 8:5

The whole world is made up of two classesthose who walk after the flesh, and those who walk after the Spirit. The same parties have got mixed together in the Church; it is, therefore, very important that we should be particular in describing characters, and marking out the boundaries between nature and grace. The apostle has set us an example of this, for he constantly distinguishes between the precious and the vile, between him who fears Godand him who fears him not. Having stated the great privilege of the Lord's people, and having set forth the design of our Redeemer's adventhe proceeds to distinguish between those who enjoy the blessing and those who do not. He brings the whole world before us in one brief verse, intended as an illustration of his former statement, and says, "For those who are after the flesh do mind the things of the flesh; and those who are after the Spirit, the things of the Spirit" (Romans 8:5). Here is,

The Lost Sinner's State and Conduct.

As to his STATE, he is not in Christ. He has no vital union with Christ. He is without Christ, and without God in the world.

He is without faith. He may believe the gospel to be from Godbut he does not sincerely believe in Christ. Faith always brings us to Christ, lays us low before the cross of Christ, induces us to commit the soul to Christ, trusts implicitly in Christ, nor will it allow us to rest without union to Christ.

He has not the Holy Spirit. The Spirit always convinces of sin, shows the need of a Savior, leads us to Jesus, and inspires us with a hatred to sin and a love to holiness.

His nature is unchanged. He is still in the flesh. He may be educated, cultivated, and very much improved mentally and morallybut he is still a natural man; and the natural man receives not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

He is in his corrupt statea part of the wild olive-tree, resting on the old foundation, sensual, having not the Spirit.

This is every man's state by nature.