Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	reign_v	sin_n	sin_v	4,155	5	9.6123	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86531	The saints dignitie and dutie· Together with the danger of ignorance and hardnesse. / Delivered in severall sermons: by that reverend divine, Thomas Hooker, late preacher in New-England.	Hooker, Thomas, 1586-1647.	1651 (1651)	Wing H2654; Thomason E635_2; ESTC R202448	184,116	264

Thus you see the Doctrine opened That Christ hath given himself as a ransome to redeem all beleevers from all iniquity from the transgression of the Law from the guilt of sin and so from the punishment of all sin For the further opening and unfolding of this excellent Point consider with me briefly these four particulars First That all beleevers they are by nature under all Iniquitie when the Text saith That Christ gave himself to redeem them from all iniquitie This implieth that beleevers were under all iniquitie what need Christ give himself to redeem them from that under which they were not You shall finde this evidently declared Rom. 5. 12. By one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And Ephes 2. 1 2. 3. the Apostle speaking of beleevers he saith of them as well as of others that they were dead in trespasses and sins and that they are by nature the children of wrath as well as others and that they were in time past acted by the Divell and walked after the course of the world according to the Prince of the power of the air the spirit that now worketh in the children of disobedience And again Rom. 3. 19. all the world is become guiltie before God all men by nature as well beleevers as unbeleevers are all under iniquitie First they are under the transgression of the Law they break the Commandments of God continually Secondly they are under the guilt of that transgression for he that hath the sin must have the guilt Thirdly they are under the punishment that belongeth to the breakers of the Law for he that committeh sin and hath the guilt thereof must needs be lyable to the punishment Here is the first thing considerable Christ gave himself to redeem beleevers from all Iniquitie therefore they are by nature under all iniquitie The second thing to be considered is How beleevers come to be under all iniquitie To this I answer that they are born under the power of iniquitie Psal 51. 5. Behold I was shapen in iniquitie saith a beleever that is David and in sin did my mother warm mee they were warmed in sin and conceived in iniquitie and the Apostle in the place before alledged Eph. 2. 3. telleth us that we that are beleevers were all by nature the children of wrath But you will say Whence is it that beleevers come to bee born under iniquitie vassals to sin slaves to Sathan and exposed to the wrath of God whence cometh this I answer and that in a word onely it cometh thus by their first Father Adam for all mankinde was in Adam in his loynes and Adam in innocencie represented all mankind he stood as a Parliament man doth for the whole country for all that should be born of him so that look what Adam did all his posterity did Now Adam broke the Commandment of God eating that fruit God had forbidden him to eat off he breaking this Commandment all his posteritie brake it upon the breaking of the commandment there cometh a guilt upon him the guilt that came upon him came upon all that were in him and so upon all mankind upon the guilt God layeth a punishment for sin What is that to withdraw that Image of holiness and righteousnesse wherein he was created and to leave him to a contrary Image of unholinesse and unrighteousnesse that was the punishment that God laid upon Adam and this punishment God layeth upon all the posteritie of Adam because they were as truly guiltie of Adams sin as he was whence it commeth that all that are born of Adam are guiltie of eating the forbidden fruit being guilty of that the punishment that is laid upon that sin is laid upon them that holinesse and righteousnesse wherein they were once in Adam created is taken from them and they are left to a contrary Image of Sathan an image of unholinesse and unrighteousnesse Whence it cometh to passe that they are all born under the guilt of sin under the power of Originall corruption slaves to Sathan and the objects of divine wrath Thus you see the second thing how it cometh to passe that all beleevers are under all iniquitie The third thing is How Christ cometh to redeem beleevers from all this iniquitie how Christ by giving of himself could redeem beleevers from all iniquitie I beseech you observe it Christ did it thus Because that which brought beleevers under iniquitie as you have heard was the breaking of Gods Law Christ he cometh and fulfillleth the Law of God and he suffereth all that which the justice of God thought due for the breach of his Law And so Christ doing that which beleevers should have done namely to keep the Law and suffering that which beleevers had deserved by their sins Christ doing and suffering this in the nature of beleevers that is in mans nature so that the same nature that sinned suffered the same nature that was bound to keep the Law did keep the Law in Christ hence it cometh to passe that Christ giving God the full price for their ransome he cometh to redeem them from all iniquitie And that you may yet the better see that Christ by this act of his giving himself thus to be a man to obey all the Law and to suffer all the wrath of God due to sin that he did fully pay the price that might ransome all beleevers consider but in brief these things First God and Christ made a compact or a covenant together God offereth Christ this who was the second person in Trinitie that he would become man and in mans nature fulfill the Law and suffer all that wrath of God that was due for the breach of this Law God promised Christ that hee should acquit and discharge all such as beleeved in him Christ he agreeth to this Covenant and undertakes it after the Covenant was made he came and performed it he became man and gave a perfect price for the full payment of what ever was due God abated him not a farthing the uttermost farthing of that which beleevers were condemned to pay hee paid it he perfectly kept the law he perfectly suffered the uttermost of all that wrath of God that was due to sin And all this was done by Christ who was God all this was done by the Second Person in Trinitie so that now the person obeying the Law of God was infinitely better then the persons breaking the Law of God the person that did suffer the wrath of God was infinitely better then the persons that should have suffered the wrath of God for they were but men but this was the very Son of God So that now God satisfieth God God paid the ransome to God therefore the ransome cannot but be compleat And thus cometh Christ by giving of himself fully paying a price to redeem from all iniquitie all them for whom he paid it that is all that doe beleeve in him It

dominion over you For the understanding of this you must know there is a double dominion of sinne the one is when sinne reigneth to obedience the other is when sinne reigneth to death First I say there is a reign or dominion of sinne to obedience that is it which is spoken of in the 12. verse of this Chapter Let not sinne reign in you that you should obey it in the lusts thereof This dominion of sinne is when as sinne doth sit in the soule as a King sitteth upon his Throne and commandeth the heart of a man and all the members of his body as a lawfull Soveraigne doth command his Subjects The other reign of sinne which is a reign unto death is that which is spoken of in Rom. 5. 21. there the text saith Sinne hath reigned unto death and that is nothing but the power that sinne hath to damn all those whom it hath lorded it over Now both these are meant in the Text for both of them goe together the reign of sinne to obedience and the reign of sinne to death and damnation even as the light and heat of the Sun goe together so doth the dominion of sin to obedience and damnation goe together Where-ever sinne reigneth to obedience that is where-ever sin is in the soul of a man as a King making a man to obey it in his commands as a Subject doth his Prince there also will that sin reign to the damnation of that man Both of them are meant in the words So then the meaning of the words comes to this effect that sinne shall neither have dominion over you to obedience nor to damnation sinne shall neither reign over you to make you obey it as a Subject his Soveraigne nor to damn you for obedience of it This is the meaning of the promise and this is a promise that is made to all beleevers to all that are members of Jesus Christ And the observation that I note from thence is thus much that Sinne shall never reign in the children of God so as to make them obey it as a Subject their King nor so as to damn them for obeying of it The Point you s●e is no more than the words of the Text explained sinne may dwell with a child of God and sinne may dwell in a child of God Rom. 7. 17. It is no more I but sinne that dwelleth in me But sinne shall never reign over a child of God neither to make him obey it with full consent of will as a Servant doth his Masters commands or as a Subject doth his Soveraignes laws nor yet to damne him for obeying of it thus sinne shall never reign over any child of God though it may be in him and dwell with him yet it shall never reign over him The truth of this you may see in Rom. 6. 18. Being then made free from sinne you became the servants of righteousnesse He is not made free from the presence of sinne nor from the power of sinne for Saint Paul prosesseth of himselfe Rom. 7. 23. I find a law in my members that is sinne rebelling against the law of my mind that is the grace of God that is in me and bringing me into captivity to the law of sinne Therefore sinne may be in a man A child of God is not free from the guilt of sinne neither But how then is he free from sinne Thus he is free from the dominion of sinne sinne doth not reign in them as a Lord and King sinne doth not reign in them so as to damn them for it This is that also in Luke 1. 74. 75. That he would grant us that we being delivered out of the hands of our enemies might serve him without feare in holinesse and righteousnesse all the daies of our life Observe this Text Every one that is a child of God is delivered out of the hands of his enemies that is out of the hands of his spirituall enemies the world and the flesh and the Devill and he is delivered out of the hands of these enemies that he might serve God without fear in holiness and righteousnesse But how can any man be thus delivered from hell and sin and the Devill to serve God without fear in holiness and righteousness if he be not delivered from the reign and dominion of sin both as a King and as a Judge to damn him So that you see the Doctrine is cleared That all that are Gods people are delivered from the reign of sin sin neither reigneth in them to Lord it over them nor to damn them I will briefly give you the grounds of the point and so come to apply it The first Reason why all Gods children are delivered from the domnion of sin is because that all the reign of sin both as a Lord and as a Judge both to damnation and to obedience it all cometh through the justice of God which hath lest us thereto to punish all sins in Adam Now Jesus Christ he satisfieth the justice of God he appeaseth the wrath of God in all particulars wherein we have provoked him Gods justice being satisfied he takes off the punishment and so delivereth his people for whom Christ hath satisfied from the dominion of sin both to obedience and to damnation This then is the first Reason Because Christ he hath satisfied the justice of God and hath delivered all his people from that curse and that misery that lay upon them by the Law This is that you have in Gal. 4. 5. God sent his Son made of a woman made under the Law to redeem them that were under the Law We are under the Law in a twofold respect First we were under the accidentall power of the Law whereby the Law through our corruption did multiply transgressions in our souls and beget sin upon us as a man begetteth children Secondly We were under the Law in respect of the curse of the Law the Law cursing all that broke it and cursing of them to damnation we were under the curse of the Law in this respect Now Christ hath redeemed all his children from under the Law in both these respects First in the first respect he hath redeemed all his children from under that accidentall power of the Law where by the Law had power through our corruption to multiply transgression upon occasion of every Commandement it gave for the Law of God commanding and forbidding and our corruption being strong in us we broke every Commandement and so the Law occasioned a multiplication of transgression Now the Lord Christ hath delivered us from under this accidentall power of the Law in some measure so that how soever still through the remainder of corruption the Law occasioneth a great many sins in us because it commandeth and we doe not obey yet the Law doeth not occasion any reigning sin because there is nothing the Law commandeth but we obey it in some measure I pray observe it They love the Law of God they strive to

our Saviour Christ this Question What shall we doe to work the works of God How shall we bee able to doe it saith Christ This is the work of God that you beleeve on him whom he hath sent There is no way to come to work Gods work to obey Gods commands but to beleeve in the promise of God whereby he hath ingaged himself to make thee able to doe whatsoever he commandeth Oh then you that would fain better your obedience in these times wherein Gods judgements be abroad when God so much expects we should grow better for I perswade my self there is never a child of God but is much desirous to be more obedient now than ever now in these evill times and I should much suspect that soul yet to bee under the power of Sathan and sin that by the judgements of God that are abroad is not provoked to a resolution and endeavour to better obedience Now I say to such of you as desire to grow better in obedience learn the way Observe what the Text saith Neh. 8. 10. Be not sorry for the joy of the Lord is your strength Would you have strength to obey Gods Commandements better then ever Here is the way doe not give way to sadness and dumpishness and discouragements Godly sorrow is to be admitted and is a great help of bettering your obedience but such a sorrow as doth afflict your souls and keep them under discouragements this is not to be admitted strength of obedience lyeth not in this slavish fear but it is the joy of the Lord that is your strength Get the joy of the Lord by beleeving that God will make you able to obey whatsoever he biddeth and that will make you able to obey Here therefore is the way search out the promises wherein God hath ingaged himself to help you in any duty you would perform When you have found out that promise labour to rest upon that promise labour to believe that as God hath promised to make thee able to doe it so he will make thee able to doe it in the use of means And I say unto thee According to thy faith it shall be unto thee Here then is the third Use God hath graciously undertaken to enable his children to doe all he biddeth them to doe therefore the onely way to doe what is commanded is to get faith to rest upon the promises wherein the Lord hath engaged himself to help us to doe what he hath commanded First of all finde out what is the will of God that thou shouldst doe Secondly work thy heart to a willingness and desire to doe it Thirdly Bring thy self to trust upon God in the use of his means for abilitie to doe it and then in the next place thou shalt be able to doe it in such a measure as God will accept The fourth and last Use of this Doctrine is for a singular incouragement and consolation to all that are Gods children Thou that art one of Christs here is thy comfort Whatsoever God in his word biddeth thee to doe hee by his promise hath undertaken to make thee able to perform Truth it is the things that God hath commanded thee to doe they are wonderfull hard even impossible to flesh and blood but yet notwithstanding to thee easie and possible because God hath undertaken to give thee strength to doe them So that thou hast great cause to be incouraged considering the power of God the power of God is with thee it is bound to be thine by his promise and if God be able thou shalt obey whatsoever he hath commanded thee so thou wilt beleeve this promise and use the means Indeed I grant many of Gods children are not enabled to do what God hath commanded but the reason is as I shewed before either because they are not willing and that is horrible baseness or else they are not able to beleeve this Doctrine and that is horrible insidelitie But if thou couldst but beleeve all that God hath said thou shouldst be enabled to doe whatsoever God requireth of thee to doe in an Evangelicall manner Thus the Lord Christ incourageth and comforteth his Disciples in Mat. 19. 24. I say unto you saith he that it is easier for a Cammell to go through the eye of a needle then for a Rich man to enter into the Kingdome of Heaven Here was a Doctrine that stumbled the very Disciples themselves for when they heard it the Text saith They were exceedingly amazed saying who then can be saved Surely it is impossible for any to be saved if this be true that the man whose heart cleaves to any of these temporall things cannot be saved for that is the meaning of the words though Christ instanceth in a rich man onely yet it is true of a voluptuous man and of all those that have their hearts cleave to any thing in the world if this be true it is impossible for any man to be saved for it is impossible for any man but to have his heart cleave to something in this world either friends or honours or riches or pleasures How doth Christ comfort them against this impossibility In verse 26. saith he With men this is impossible but with God all things are possible as if he should say It is true I grant that it is impossible for any man to be saved if you look to the power of man because it is unpossible for a man not to idolize some outward thing but yet notwithstanding with God it is possible God can make a man live in the world and yet have his affections divorced from all things in the world and God will make you doe this because he hath promised to you being his children that whatsoever he biddeth you doe you shall be enabled to doe in such a measure as he will accept Therefore as Christ comforted his Disciples so let us comfort our own soules what God hath commanded he will make us able to doe therefore let us up and be doing and beleeve the promises and we shall prevail to an Evangelicall obedience Thus much for this first Doctrine that the Lord doth deale thus graciously with his children that whatsoever he biddeth them to doe he will enable them to doe it he commanderh them that sinne should not reign in their mortall body and here he promiseth that sinne shall not have dominion over them Having observed this from the coherence of the words let us now come to the words themselves sinne shall not have dominion over you for you are not under the Law but under grace You have here first a promise Secondly the ground and reason of the promise First of all a promise in the former part of the words sinne shall not have dominion over you Secondly the ground of the promise in the latter part of the words for you are not under the Law but under Grace Let me briefly open the words unto you and I will begin with the first sinne shall not have