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and immortality to light—Having abolished in his flesh the enmity—And by the cross, having slain the enmity. .Neither did he finally suffer : yet on account of that sinful nature which he took upon him, and which he had in him to slay and abolish, he frequently suffered

fain and sorrow of soul, both in relation to himself

and others. -
6. Hence we read of his being tempted of the de-
vil; spending whole nights in prayer to God who was
able to deliver him—weeping over Jerusalem ; and
of his sufferings in the garden, when in an agony, he
cried, My soul is exceeding sorrowful unto death.
Such was the nature of his sufferings in the flesh,
until that enmity which he took upon him was slain,
and that death abolished, as to him ; and hence the
body of sin and death was the final sufferer, and not
the Lord Christ Jesus.
7. Therefore it was not he who abolished death,
and slew the enmity, that finally suffered or died ; but
that enmity which, in his own flesh, he affolished and
slew, by a daily cross ; and whereby he set the exam-
ple for others to slay the enmity in their own flesh, as
he had done in his. -
8. Hence it is written, “ Christ hath once suffered
for sins, the just for the unjust, (or rather the just
upon the unjust,) that he might bring us to God, be-
ing put to death in the flesh, but made alive in the
Spirit.—For in that he died, he died unto sin once :
but in that he liveth, he liveth unto God. Likewise
reckon ye also yourselves to be dead indeed unto sin ;
but alive unto God.—Knowing this, that our old man
is crucified with [or in conformity to him, that the
body of sin might be destroyed, that henceforth we
should not serve sin.
9. From all which it is most evident, that it was
not the Son of God that suffered thc wrath of his Fa-
ther at all ; nor was there any design in the case to re-
lease the sinner from the punishment which was his
just desert. But on the contrary, “As the children
are partakers of flesh and blood, he also himself like-
wise took fart of the same : that through death
[through the means of that nature of sin, which is
death and enmity which he took] he might destroy
him that had the flower of death, that is the Devil.”

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cor. - 10. But there was no changing the nature of things

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in the case, or converting holiness into sin, or life in-
to death : for that which he took he inhabited and
possessed, and that which he possessed he destroyed,
and in destroying it, he destroyed that fart of death
which he took, and him that had the power of it :
But he did not destroy himself, nor was it either God,
or the Son of God, that was destroyed on the occasions:
11. But this is evident, that it was flesh and blood,
sin and death, and the devil, neither of which can en-
ter into the kingdom of God, which according to the
apostles, strictly speaking, suffered and died. Not
that all sin and death was by him destroyed, which has
reigned in the world ever since ; but so far as the
first-born in the new creation, bears a proportion to
the whole of that creation, or as the head bears a
proportion to the whole body.
12. He died unto sin once, but in that he liveth, he
diveth unto God. And unto whatsoever he died, unto
the same he also suffered ; and therefore it was unto
that which had the nature and root of sin that he suf-
fered. Not that innocence and justice suffered in the
room and stead of sins: therefore the same that finally
suffered, also died; and that which died never did, nor
ever will arise again to life.
13. And therefore the plain and pointed contrast
is continued, and the death is said to be once, or final,
and the coming forth into life parallel on the other
side, being put to death in the flesh, and coming forth
in the Shirit. Which is perfectly the same as cruci-
Jying the fesh with its affections and lusts, and ovalk-
ing after the Shirit , or putting to death that which
is fleshly, sensual, and devilish, and bringing forth
into eternal life that which is firitual, hure, and of
God; and not bringing to life again the same that
was put to death : For if I build again the things
that I destroyed, I make myself a transgressor. -
14. And thou that sayest, God died for sinners,
and rose again, what advantage could it be for a holy
Being to be made flesh and sin, and as such to suffer
and die, and as such to rise again, that the sinner in
the flesh and in sin, might lie wallowing in the blood
of his nativity in reconciliation with God?

15. As the human and divine nature, or rather the nature of sin and holiness met together in Christ Jesus, doubtless it was necessary that one or the other should suffer and die ; either that which was natural pertaining to flesh and blood, or that which was spiritual and of God. 16. But as that which was natural was the earthly part, and that which was spiritual was the Lord from heaven, it could not be the quickening Spirit or Shirit of Anointing, which constituted Jesus the Lord from heaven, that either suffered or died ; but that which was natural and earthly, which the Lord Jesus overcame and abolished. 17. And speaking exclusively of the nature of sin, that the natural part, which was subject to weariness and pain, did die, is indisputable; and if the Lord from heaven died, then neither obtained the victory; nor could either be said to be immortal, for, in the strictest sense of death, that which is immortal cannot die; neither can it suffer, only in consequence of its being united to that which, in reality, deserves both to suffer and die. 18. And as the quickening Spirit, the Lord from heaven, was begotten and brought forth of the Everlasting God, he was justly called, The king immortal, eternal, invisible, the only wise God, who only hath immortality. Therefore it was not possible that he could die ; nor could his soul or spiritual body, through any degree of suffering, (by reason of that enmity which he had taken upon him,) be held under the power of death any longer than until that which was appointed unto death was, by him, overcome and destroyed. 19. Thus, in the body of Chiist Jesus, the flesh and Spirit, or the nature of sin and holiness strove, like blood and fire upon the altar, until the blood was consumed by the fire ; so the flesh or nature of sin was overcome and consumed by the Spirit. 20. But it would seem that the sufferings and death of God, in the room and stead of sinful flesh, was a doctrine reserved for those latter times of departing, or standing off from the faith, and bringing in damE e e

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1 Tm, i. 17 and vi. 19.

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nable heresies, even denying the only Lord God, and
our Lord Jesus Christ.
21. If “God the Mighty Maker died for man the
creature's sin;” or if “God himself comes down to
be the offering—” and is a sacrifice or sin offering;
well might the beast and the false prophet rejoice at
his death: for it must be the living that have the do-
minion; and the living must be superior to the dead.
22. According to the true proverb, “A living dog
is better than a dead lion.” And upon the same prin-
ciple, a living man is better than a dying, or dead
God. For that which is dead can never raise itself
to life; and if the dead are raised, it must be by the
power of the living. Therefore, if sinners were
real enemies to God, and he actually died in their
stead, that they might live in sin, and in their blood,
during life, and be saved from punishment hereafter,
it certainly depended on the living whether the dead
should ever rise.
23. Wo to him that is alone, for if he fall, who
shall help him up : Hence the necessity of another
link in this chain of darkness, “ Behold a God de-
scends and dies.” That is, one of the Gods dies, to
satisfy the justice and appease the wrath of the other,
in behalf of sinners; and the other, as soon as he
was satisfied, raised up the dead one : and the dead
one, after he was raised up, stood day and night, per-
petually showing his wounds, and pleading before his
Father, that he suffered and died in the room and
stead of sinners, as a satisfaction to his justice.
24. But what God or what justice could take satis-
faction in beholding the marks of cruelty in the in-
nocent, while the guilty went unpunished 2 Such
black and infernal darkness, is too disgusting to the
reason of man, and too distressing to any enlighten-
ed soul, to merit a serious investigation; but must
be sent back, with the beast and false prophet, to the
bottomless pit from whence it arose.
25. The truth is, that as two contrary natures, the
flesh and Shirit, the seed of the serpent and the seed
of God, met in one visible human form, both were
included under one common name, until they were
gradually separated, and the weaker suffered and died.

26. From this mysterious contrariety of two natures, in one external form, the apostles are frequently under the necessity of using apparent contradictions : Thus St. Paul, “It is Christ that died, yea, rather that is risen.—I am crucified with Christ : nevertheless I live ; yet not I, but Christ liveth in me.” 27. So Christ Jesus is said to have two natures in him, not united, but at pointed variance ; and when it is said that Christ suffered and died, and rose again, and ascended up into glory, these things are plainly and expressly ascribed to those distinct natures, respectively, according to the character and just desert of each. 28. So that the sufferings and death of Christ, both in relation to the head and members of his body, in the strictest sense, applies to that old nature of the first Adam, which is a state of death, out of which the new man arose, and from which he became fully and finally separated, and ascended into the divine " nature and likeness of his Father, as the first-born and first-fruit in the work of redemption. 29. And as the redemption of Christ had respect to the full headship, and membership of the redeemed, or all who should be regenerated and born again; and as his second appearing was to be in the second part of man's fallen nature; therefore, the sufferings of that nature could never be filled up, in their full and perfect measure, as to the order of both male and female, until the second appearing of Christ actually took place. 30. And therefore, the blessed Mother of our redemption, in all respects, suffered her due proportion, and died, upon the same fundamental principles that the sufferings and death of Christ were necessary, in his first appearing. 31. And in that she died, she died unto sin, once for all, as he did, and revived, and rose again, and ascended into the same divine nature and everlasting union in the Spirit; and being regenerated and born out of the corrupt nature of the first woman, she was the first-born and first-fruit unto God in the order of the female, having in all points been tempted like as they are ; but through the power of God never

CHAP. wi,

Rom. vli
Galise

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