July 16

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.—Romans 8:3, 4.

For the law was given by Moses; and the law held us guilty. For what saith the apostle; The law entered that the offense might abound. It was of service to the proud, that the offense abounded; for they ascribed much to themselves, and attributed much to their own supposed strength: and they could not fulfill righteousness, unless he should help from whom the command had come. God, wishing to tame their pride, gave the law. Saying, as it were, Here, fulfill this; that ye may not think there lacks one to command. There lacks not one to command, but there lacks one to fulfill.

If, then, there lack one to fulfill, whence doth he not fulfill? Because he is born with the transmitted taint of sin and death. Born from Adam, he drew along with him that which in Adam was conceived. The first man fell, and all who were born from him have derived from him the corruption of the flesh. It behooved, that there should be born another man, deriving no corruption. A man and a man. A man to death, and a man to life. Thus the apostle saith, Since indeed by man came death, by man also the resurrection of the dead. By what man death? and by what man the resurrection of the dead? Be not in too much haste. He goes on to say, For as in Adam all die, even so in Christ shall all be made alive. Who are they that belong to Adam? All who are born from Adam. Who to Christ? All who are born through Christ. Wherefore are all born in sin? Because none is born but of Adam. That, however, they were born of Adam was of necessity, arising from condemnation: to be born through Christ, is of choice and of grace. Men are not constrained to be born through Christ; neither because they chose, were they born of Adam. Yet all who are of Adam, are born with sin, and are sinners. All who are through Christ are justified and just, not in themselves but in him. For in themselves, if thou shouldst ask, they belong to Adam; in him, if thou shouldst ask, they belong to Christ. Why? Because he who is the head, our Lord Jesus Christ, came not with the taint of sin. But yet he came with mortal flesh.

Death was the penalty of sins. In the Lord was the free gift of mercy, not the penalty of sin. For there was nothing in the Lord for which, in justice, he ought to die. Himself saith, Behold, the prince of this world cometh, and findeth nothing in me. Why then dost thou die? But, that all may know that I do the will of my Father, rise, let us go hence. There was nothing in him for which he ought to die; yet he died. There is in thee, and art thou ill-content to die? Be content patiently to endure for thy desert, what he was content to endure, that he might free thee from eternal death. A man and a man: but the one, man only; the other God-man. The one a man of sin; the other of righteousness. Thou art dead in Adam, rise in Christ: for they are both thy due. Now thou hast believed in Christ, yet shalt thou pay the debt which thou hast contracted from Adam. But the chain of sin shall not hold thee for ever; because thy death eternal is slain by the temporal death of thy Lord. This same is grace, my brethren, this same is truth too; because promised and made good.

This grace was not in the Old Testament. For the law threatened, not helped; commanded, not healed; showed, not took away, our feebleness. But it made ready for the Physician who was to come with grace and truth. Just as a physician, when taking in hand to cure a man, might first send his servant, that when he arrives he might find the patient bound. Whole he was not; made whole he would not be; and that he might not be made whole, he pretended that he was whole. The law was sent. It bound him. He finds himself guilty. Now he cries out of the bondage. The Lord comes, proceeds to cure him with somewhat bitter and sharp medicines; for he saith to the sick, "Bear;" saith, "Endure;" saith, "Love not the world. Have patience. Let the fire of self-control cure thee; let thy wounds endure the knife of persecutions." Thou didst shrink, though bound. He, free and unbound, drank what he gave thee to drink. Himself suffered first that he might console thee, saying, as it were, "That which thou art afraid to suffer for thyself, I first suffer for thee." This is grace, and great grace. Who can worthily praise it?

Christ in his humility, my brethren, is the theme I speak of. Christ in his Majesty, Christ as he is God, who can speak? In unfolding and uttering our theme, when it is but Christ in his humility, that we should in any sort whatever pretend to speak, we are not sufficient, nay rather, we are altogether deficient: we commit him whole to your thoughts, not vainly attempt to fill up the measure of him to your hearing. In your thoughts conceive ye the humility of Christ. But who, sayest thou, unfoldeth it to us, unless thou utter it? Let him utter it within. Better doth he utter who dwelleth within, than he who crieth without. Let himself show unto you the grace of his humility, who hath begun to dwell in your hearts. But now, if with his humility for our theme, we are altogether deficient in unfolding and laying it forth, his Majesty who can speak? If the Word made flesh put us to a stand, who shall unfold In the beginning was the Word? Take and hold him then, brethren, in his entireness.

"Grace!—'tis a sweet, a charming theme; My thoughts rejoice at Jesus' name! Ye angels, dwell upon the sound; Ye heavens, reflect it to the ground!

"O may I reach the happy place, Where he unveils his lovely face! Where all his beauties you behold, And sing his name to harps of gold."