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
of it Again it is constant not onely for a time but for ever Yea and there is a progress in it also sin still groweth weaker and the strength thereof daily more and more abateth But where is not such progress where there is not a continuance in the deaths-wound of sinne there the deaths-wound was never given to sin by the blessed spirit of Christ For howsoever Christ doth not kill the old man presently yet he killeth it cortainly and when once the deaths-wound is given it can never be recovered any more Hereby you may trie whether there be a death of sin in you however you may finde in your selves all the parts and kinds of sin and corruption the severall lusts and inclinations of the flesh rising and bubling up in you however some times particular corruptions may have a very strong hand and put forth abundance of might in you to the mastering and captivating of you so that you are for the present sold under sin as the A postle Paul speaks of himself Rom. 7. yet if there be this lessening and weakning of corruption and that universally and constantly it is most certain there is a death of sin in you Now on the other side let me shew you how you may know the life of righteousness and this will also help you the better to discover the death of sin For as yee have heard both goe together and the one helps to manifest the other Therefore I say in the next place let us consider the severall effects of the life of Righteousnesse which are these First where ever there is a life of righteousnesse there is a seeking after God and after the things of God Righteousnesse is of a divine nature and therefore it alwaies carrieth the soul wherein it is up to God from whence it came As the fire being heavenly doth alwaies move upward so righteousness because it is of God doth alwaies raise up the soul of that person in whom it is toward God Hence it is that the righteous are described to be a generation of them that seek the Lord Psal 24. and Psal 27. 8. the Psalmist professeth that he will seek the face of god People that have no life of righteousness are described Rom. 7 to be such as do not seek after God But whereever there is a life of righteousnesse there is a seeking after God God in himself God for himself God as he is accomplished with his holy excellencies and admirable Attributes and perfections God as he is take him altogether is alwaies the aim and scope end and object of the desire of that soul that is endued with the life of righteousnesse so that when he praies or receives the Sacrament or hears the word or whatsoever he doth he seeks after God in all And as he seeks after God so he seeks after the things of God the favour and mercie of God the presence and fellowship of God those glorious inheritances which are Gods and are called his because they are with him the things of the kingdome of God they are the things he seeks after that hath the life of righteousnesse in him Secondly where the life of righteousnesse is there is a sutableness of the spirit and an agreement of the heart to the whole law of God I beteech you observe this The body of righteousness is nothing else but as it were the stamp of Gods Law there is a proportion and conformitie between the one and the other therefore in whomsoever the life of righteousnesse is in his spirit there is a sutableness of disposition to the whole Law of God so that howsoever there is much antipathie and deformitie and unlikeness and disagreement from the Law of God yet notwithstanding there is something within that soul that is agreeable to the whole Law of God so that there is no particular branch nor part of the Commandment of God but it doth find a principle to which it is suted and agreeable in the heart of all them that have the life of righteousnesse in them And this I take it is the meaning of that of writing the Law of God in their hearts that is the very Law of God in all the parts of it it hath a stamp and impression and a resemblance in the spirit of all them that have the life of righteousnesse This the Apostle largely expresseth in that seventh of the Romans from the 15. Verse and so forward I consent saith he to the Law that it is good and that it is holy and just They that have the life of righteousnesse they doe not onely finde a truth and a justice in Gods Law but they doe finde a goodness a loveliness in Gods Law there is a sutableness and an agreement between their spirit and the whole Law of God not onely in some but in all particulars Those branches of Gods Law which are most contrary to their customes and naturall dispositions and inclinations they see them good they behold them amiable they finde a disposition in their souls suteable and agreeable thereunto And hence is that of David Psal 119.6 Then shall I not be ashamed when I have respect to all thy Commandments There is the second thing The third Effect of this life of righteousness it is a discerning of the evill of sin The want of the life of righteousnesse is the very cause why people doe not see the evill of sin Many people doe see the evill of the consequences of sin the plagues and judgements that come for sin but they doe not see the evill of sin Take sin in its own nature as it is an unlikeness to the nature of God as it is a transgression and a going beside a swerving from the Commandment of God they doe not see any evill in sin thus But now where ever there is the life of righteousnesse there is an apprehension and feeling of the evill of sin as it is sin it self and the reason of it is cleer because that the life of righteousnesse is nothing but an impression of the Law of God upon a man therefore it must needs cause that soul in which it is to know and apprehend the Evill of the transgression of Gods Law In a word they that have the life of righteousnesse in them they doe in their hearts apprehend sin to be the greatest evill and the most bitter thing that is in the world whether it be a great sin or a small sin in regard of the matter of it whether it be a secret sin or a publike sin in regard of the circumstance however sin may differ yet they apprehend the greatest evill and bitterness to be in all sin thereupon it is that they are as truly though not as strongly shy of the least sin as of the greatest of the secretest sin as of the most publique and scandalous sin You have Saint Paul for this Rom. 7.24 Oh wretched man that I am who shall deliver me from the bodie of this death The
and sin they that have an overcoming and victorious faith they have this happiness You therefore that are not such labour to be such for if you are not beleevers you have no benefit by Christ it shall be to you as if Christ had never dyed Is there any thing in the world that is able to interest you in this gift but onely faith Suppose you had never so much honour will this bring you to be in the number of those for whom Christ is given Suppose you had never so much wealth and good trading health and strength of bodie and the confluence of all other outward contentments Will all this Interest you in the gift of Christ No no Christ hath not given himself for worldlings for those that are loaden with honours and carnall pleasures and profits he hath given himself for those that have faith and onely for them As ever therefore you desire to have an interest in this gift of Christ labour to have in your souls this grace of Faith Would it not do any one good to be in the number of those who are so dear unto Christ that for their sakes he gave himself There is no way to be in their number but to bee beleevers Oh therefore above all minde this to get the grace of faith it is that one thing necessary for they that are beleevers are the Persons for whom Christ hath given himself Thus I have done with the two first Parts of the Text the Action of Christ He gave himself Together with the Object thereof For us that is for beleevers Come we now to the End why Christ gave himself for beleevers And this is laid down in the latter part of the Verse That he might redeem us from all iniquitie and purifie unto himself a pecuâ—iar people zealous of good works Here are two ends of this action of Christ the one is Particularly concerning them for whom he gave himself concerning Beleevers That he might redeem them from all iniquitie The other is concerning himself that he might purifie to himself a peculiar people zealous of good works These are the two ends of Christs giving of himself the one concerneth the good of his people the other the glory of himself Here was the end of Christs Incarnation of Christs obedience to the Law of Christs suffering and passion the glory of himself and the good of his people This was the end of all that Christ did and these two are ever joyned together in Christ mans salvation and Gods honour First of all we will begin with the first end which is all I suppose that we shall go through with at this time and that is that which concerneth beleevers that he might redeem us that is us that are beleevers from all iniquitie For the opening of the words We will shew you first of all what is meant by iniquitie and then secondly What is meant by redeeming from all iniquitie For the first What is meant by iniquitie The Word in the Original it is Transgression That he might redeem us from all transgression It is a going beside the Law a violating and breaking of the Law of God It is well translated iniquitie for it is an evill for the Law of God is onely good and therefore going beside the Law must be evill It is injurious to God dishonourable to him therefore it is called iniquitie But yet this transgression of the Law or iniquitie as it is here called it is to be taken largely not only for the act of iniquitie the act of breaking the Law but for all the consequences and for all the concomitants of it The transgression of the Law with all the Effects of it is here meant by iniquitie And therefore by iniquitie here are three things meant 1. The transgression of the Law of God that which wee commonly call sin that is meant by iniquitie Mat. 13.41 They shall gather out of his kingdome all things that offend and them which doe iniquitie that is them that transgresse the Law of God There is one thing which is here meant by iniquitie the violation of Gods statutes the transgression of Gods Law 2. By iniquitie is meant also that which followeth upon this and that is guilt that same guilt which cleaveth to the conscience of a man upon every transgression of Gods Law This is also meant by iniquitie as you may gather from that in Hebr. 8.12 I will be mercifull to their unrighteousness and their sins and their iniquities will I remember no more What is here meant by Iniquitie Not the transgression of the Law of God for God cannot but remember that ever for all things past as well as to come are present before him But by not remembring iniquity is meant this I will not charge upon them the guilt of their iniquitie I will acquit them from that judgement which by their iniquitie they are bound over to So that here by iniquitie is meant that guilt which followeth the transgression of Gods Law 3. By Iniquity is further meant all that wrath which is deserved by breaking of Gods Law that which they are bound over to by the guilt all that judgement which justly followeth the transgression of Gods Law and that is slaverie to Sathan and the vengeance of God here and hereafter This is also meant by Iniquitie all temporall spirituall and eternall wrath that righteously followeth upon the breach of Gods Law Thereupon it is that you shall finde in Act. 8.23 Peter there speaks to Simon Magus I perceive saith he that thou art in the gall of bitterness and in the bond of iniquity Observe there how they are joyned together Gall of bitterness and bond of iniquitie Why is the bond of iniquitie called the gall of bitterness Because who ever is under iniquitie they are in a gall of bitterness they are under all the wrath which from God is due justly to sinners horror of conscience slaverie to Satan and temporall and eternall vengeance Thus you see what is meant in the Text by iniquitie These three things the breaking of Gods Law the guilt which followeth upon it and all the judgements of God which followeth upon that plagues both temporall and eternall The Second thing is What is meant by redeeming them from all iniquitie What it is to redeem you are well acquainted with to redeem it is by a ransome to set a person free from that evill to which he is bound over and so it is here to be understood Christ by paying a ransome setteth free beleevers from all that miserie to which they were bound by their Iniquitie The words being thus explained the Doctrine arising from them is this That Christ gave himself for beleevers for this end that by becomming aransome for them he might set them free from all transgression of the Law of God from all guilt that followeth upon transgression and from all punishment that is due to the transgression of the Law The Doctrine you see is nothing
else but the very words of the Text explained For the proof of it you may please to consider that name that is given to Jesus Christ 1 Cor. 15 47. The first man is of the earth earthie The second man is the Lord from heaven Christ here is called the second man what is the reason of it Because there is a proportion between Christ and the first Adam onely it is a proportion of unlikenesse and contrarietie not a proportion of likeness and agrement Christ is just contrary to the first man how is that The first man did bring all mankind under sin and guilt and punishment Christ he doth bring all beleevers all mankind that doe beleeve in him he bringeth them all from under sin from under guilt from under punishment Thus there is a likeness between Christ and Adam onely by way of contrarietie Christ undoing what Adam did Christ bringing our of all that miserie into which Adam brought us therefore Christ is called the Second Man the first man undid us all the Second hath made us all that are beleevers the first man hath run us into debt the Second hath redeemed us from all that miserie into which the first hath plunged us And not to prove this onely in generall you shall see it proved in all the particulars how that the Lord Christ hath been a ransome and setteth free all beleevers from all Iniquitie First of all The first thing that I told you is meant by Iniquitie it is the breaking the transgression of Gods Law Now Christ he hath set beleevers free from this iniquitie he hath delivered them from the transgression of Gods Law this is that you have in the 1 Pet. 1. 18 19. Forasmuch as you know that you were not redeemed with corruptible things as filver and gold from your vain conversation but with the precious blood of Christ Observe the precious blood of Christ doth redeem beleevers from their vain conversation that is from the transgression of Gods Law from a course of disobedience and of breaking Gods Commandments I pray observe it it is a thing that the world thinks not of Christ hath redeemed beleevers from the very breaking of Gods commandments from their vain conversation It is true beleevers are not yet perfectly free from all transgression of Gods Law yet notwithstanding they are freed from a great deal which they were subject to before which none doe obtain but they that doe beleeve for howsoever they cannot but sin yet notwithstanding sin doth not raign in them though they are not delivered from the presence of sin yet they are delivered from the power of sin as you have it in Rom. 6. 14. Sin shall not have dominion over you for you are not under the Law but under Grace Sin indeed it hath a being in beleevers but yet notwithstanding it cannot so act and command them as it did formerly they doe not transgress the Law of God with resolution with love with delight the transgressions of the Law of God which they fall into they are their burthens they are their shame they are their grief they are the things that they hate and would not doe Thus I say in a great part they are for the present delivered from the first kind of iniquitie from the very violation of the Law of God and in due time they shall come perfectly to be delivered from all transgressions of Gods Law And there fore Saint Paul in Rom. 7. 24. when he cryeth our Oh wretched man that I am who shall deliver me from the bodie of this death that is from the power of sin that is in mee who shall deliver me from that Originall corruption whereby I am made to commit iniquitie and to transgress Gods Law He presendy subjoyneth I thanke God through jesus Christ my Lord. As if he should say I thank God Jesus Christ hath delivered me We have a title to perfect deliverance from all transgression and we have the beginnings of it in that we are now delivered from the power and raign and dominion of all sin Thus you see the first thing proved Christ hath delivered beleevers from the first kind of iniquitie that is from the transgression of the Law so that corruption doth not reign in them Secondly Christ hath also delivered them from the guilt of sin as he hath in a great part delivered them from the acting of sin This is that you have Eph. 1. 7. In whom wee have redemption through his bloud the forgiveness of our sins Where sin is forgiven there all the guilt of sin is removed by the bloud of Christ beleevers have their sins forgiven therefore the guilt of their sins is taken away so that there is no guilt of any sin committed by a beleever that lieth upon him but he is as perfectly free from the guilt of any sin whatsoever he hath committed as a man is freed from debt by a discharge from the Creditor Thirdly Christ hath also redeemed beleevers from the punishment of all iniquitie so that there is no punishment of iniquitie can fall upon any beleever See this in Rom. 8. 1. There is therefore now no condemnation to them that are in Christ jesus that is to beleevers Christ hath redeemed them from the curse of the Law therefore from all punishment that belongeth to the breaking of the Law This the Apostle excellently setteth forth in Rom. 5. 18. Where as saith he by the offence of one that is the first Adam judgement came upon all men to condemnation So by the righteousnesse of one that is of Jesus Christ the free gift came upon all men to justification of life Observe it All that are in Christ they have a free gift of justification they are acquitted and discharged from all punishment of sinne whatsoever Indeed I am not of their minde that say That God never punisheth his children for sin it is an abhominable Doctrine and contrary to the whole course of the Scriptures But yet this I desire you to observe That though God punisheth beleevers for their sin yet there is no beleever that hath the punishment of sin For you must know that there is a punishment for sin and a punishment of sin the punishment of sin that beginneth in the wrath of God and endeth in eternall damnation now no beleever hath this punishment Indeed for their sins they are punished but not with a punishment of sin neither cometh their punishment from wrath neither doth it end in hell but all the punishment they have for sin is a fatherly correcton it is sueh a punishment as whereby God cleareth his justice to the world and makes it appear that he is no cockering Fathe It is such a punishment whereby they are trained fitted and educated for the Kingdome of heaven to which Christ hath redeemed them so that though God punisheth them for sin yet hee never layeth upon them the compleat punishment of sin Christ hath redeemed them from the fruit of iniquitie
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 sâ—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
is that doe this and live doe it the Law it doth not accept of endeavours and of desires there is nothing that standeth with the Law but a perfect doing Hence is that same Gal. 3.10 there saith the Apostle Cursed is every one that continueth not in all things that are written in the book of the Law to doe them Here is the first direct property of the Law it accepteth of nothing but perfect obedience it pardoneth no failings it will admit of no imperfections but Cursed is every one that continueth not in all things that are written in the book of the Law to doe them The second direct property of the Law is this that it giveth Commandements but it giveth no power at all to obey the Commandements it setteth us a rule but it helpeth with no vertue no strength to walke by the rule In this respect it is that the Law is called the Letter 2 Cor. 3.6 Who hath made us able Ministers of the new Testament not of the Letter but of the Spirit By the Letter there is meant the Law as by the spirit is meant the Covenant of Grace the Law is called the Letter because as the writing of Letters doth direct us and shew us a Coppy but administreth no kind of art or skill to the Scholler to follow the coppy so this is the property of the Law it prescribeth a rule but administreth no ability to walk by the rule These are the two direct properties of the Law Now in respect of these two man so long as he was in the state of innocency before his fall he was well enough I t is true the Law would pardon no faylings would accept of no imperfect obedience but man in that estate needed not to care for he had power to keep the whole Law and to observe every tittle thereof and to yeeld perfect obedience to every thing contained in it Again the Law was a meer Letter directing onely what should be done but affording no helpe for the doing of what is required man had power in himselfe God had given him it in his creation to obey the Law to write exactly after that coppy But since man is come into a state of sinne since the fall of man the Law hath by accident and by occasion of mans fall two other properties First of all that the Law doth curse every man that is under it even unto Hell this is that in the forenamed place Gal. 3.13 As many as are under the Law are cursed for cursed is every one that doth not all that is written in the book of the Law Hence it commeth to passe that the Law doth inflict damnation upon all them that are under it Hence are these names given to the Law 2 Cor. 3.6 7 9. In the 6. verse the Letter killeth that is the Law killeth us In the 7. verse it is called the ministration of death In the 9. verse it is called the ministration of condemnation all these names are given to the Law because through mans fall there is occasioned a property to the Law to kill and to destroy and to condemn Againe another property that is occasioned to the Law by sinne and by the fall of man is this that the Law doth multiply transgressions in the hearts and lives of people This is a strange thing therefore I pray observe the opening of it I say the property of the Law it is that it doth multiply transgression and sinne in the hearts of people for therefore it is that the Apostle saith Rom. 5.10 The Law entred that sinne might abound the Law doth cause the abounding of sinne there had never been so much sinne in the world if it had not been by the Law not directly but by occasion doth the Law multiply transgressions in the hearts of people The Apostle in Rom. 7.4 5. compareth the Law to a Husband the sinfull heart to a Wife that look as by the Husband the Wife commeth to bring forth children so by the Law mans corrupt heart commeth to bring forth sins If you aske how this commeth about It is thus The Law it commeth with Commandements and with prohibitions it commandeth people to doe these and these things it commandeth people to leave undone these and these things now the Law meeting with the corruption of mans heart setting a rule to that heart that will not be ruled it makes the heart to rebell and transgresse if there were no Law there would be no sinne if the Law did not command there were no sinne in not doing if the Law did not forbid there were no sinne in doing But now the Law comming to the corrupt heart bidding them doe corruption refusing to doe the Law causeth corruption to sinne The Law again comming to a corrupt heart and bidding them refraine corruption refusing causeth corruption to sinne for if there were no rule there could be no erring besides the rule Thus in these respects it is that by occasion the Law commeth to have this property to be as a Father and as a Husband multiplying transgressions in the hearts of people Gather up that which I have said and lay them together the two direct properties of the Law and the two accidentall properties of the Law occasioned by corruption and you see there are four properties of the Law So then to be under the Law it is nothing else but to be under these four properties of the Law to be in such a state and condition wherein we are liable to all these four properties of the Law Viz. First That nothing will serve our turn but perfect obedience no sinne to be pardoned no frailty to be past by no imperfection to be covered Secondly To be in such a state and condition wherein there is a great deale commanded but no power no strength communicated to enable us to doe any thing that is commanded Thirdly To be in such a state and condition wherein we are under a curse and condemnation even to the pit of hell Lastly To be in such a state and condition wherein dayly and hourly there are sinnes multiplied and brought forth in us through the corruption of our nature To be in a state that hath these four miserable properties is this to be under the Law Now let us shew you what it is to be under Grace And first what Grace is and then what it is to be under Grace I pray observe this also Grace it is nothing else but the free promise of Salvation in and by the Lord Jesus Christ This is Grace To be under grace is to be under the four properties of grace For as the Law had four properties so this grace hath four properties contrary to the Law all of them direct and proper to Grace The first propertie of Grace is this There shall be a pardon of sin the sins that are past shall be forgiven That this is in grace you may see in Jer. 31.34 For I will forgive their iniquities and
is in this case as if a man were in prison for a great deal of monie and a friend of that mans should agree with his creditor that upon condition he would discharge the man and let him out of prison he would pay him the full debt If the creditour accept of this offer and the partie perform the condition the poor man is acquitted and discharged Even thus it is God the Father and the Lord Jesus Christ agreed that upon Christs paying of all that which was due to God from all those for whom he paid it they should be discharged Christ he did it and so they are set free Thus you see how it cometh to passe that Christ by giving himself hath set free all beleevers from all iniquitie Lastly for the full clearing of this point consider the reasons why Christ should thus pay this price for beleevers why Christ should give himself to redeem beleevers from all iniquitie There are two reasons of it The one in respect of God the other in respect of beleevers First In respect of God Christs love to God made him doe it Beleevers they are the elect and chosen of God chosen by him to a kingdom Now to the end they might come to the kingdom to which God hath chosen them they must be redeemed from Iniquitie they cannot redeem themselves therefore they must lie there Christ out of love to God the Father that he might bring to happines those whom God hath chosen to happines he offereth himself and undertakes the work This is that you have in Hebr. 10. 5 6 7 8. the Apostle there brings in Christ speaking to God the Father When he cometh into the world that is when Christ was Incarnate he saith Sacrifice and offering thou wouldst not but a body hast thou prepared me In burnt offerings and sacrifices for sin thou hast no pleasure Then said I lo I come in the volume of thy book it is written of me to doe thy will O God God had appointed Christ to ransome beleevers Christ knowing it to be Gods will out of his love to God willingly offereth himself to doe it so that here is the first reason in obedence to God out of love to God that he might deliver his elect and bring them to that happiness to which God hath chosen them he giveth himself to redeem them from all iniquitie The second reason is From Christs love to beleevers Beleevers as they were the chosen of God so they were the chosen of Christ The Lord Christ had a speciall affection to beleevers upon three grounds First Because they were Gods chosen and Christ loving God could not chuse but love them Secondly because they were his own chosen for he hath chosen them as well as God the Father Thirdly Because by God the Father they were given to him as hee himself saith John 17.6 Thine they were and thou gavest them me Upon these three grounds Christ loveth beleevers now loving of them Christ could not but pitty them in their miserie therefore having it in his power he setteth himself to bring them out and so giveth himself a ransome to redeem them from all iniquitie so you have it Eph. 5.25 Husbands love your wives as Christ loved his Church and gave himself for it by the Church is meant the company of beleevers his love to them is said to be the cause of his giving himself for them Thus by these things you have seen the Doctrine cleared and opened That Christ gave himself for that end that he might become a ransome and set free beleevers from all iniquitie from the transgression of the Law and from the guilt of that transgression and from the punshment that belonged to that guilt To make now some Use of this Point and so to conclude This Doctrine my brethren is wonderfull sweet and usefull and therefore I have been somewhat the longer in the proving and explaining thereof It serveth both for Consolation Exhortation and Instruction First of all here is wonderfull sweet consolation to all you that are beleevers you that have a faith purifying your hearts a faith working by love a faith as a brestplate which preserveth in you a conjugall affection to Christ from all the aduldulteties of the world flesh and Devill you that have a faith overcomming the world to you I speak you are those happy ones for whom Christ gave himself to redeem you from all iniquitie to redeem you from the power of sin from the guilt of sin from the punishment of sin Be therefore of good comfort thou that art a beleever thou shalt certainly be delivered from all iniquitie Hath Christ given himself for this end and is not attainable It were folly in Christ to give himself for an end which is not attainable No my brethren hath Christ given himself for it and shall it not be done If this be the end for which Christ gave himself then either this end is made good or else Christ is disappointed of his end Is it possible thinkst thou for Christ to redeem thee from all iniquitie Oh yes Christ hath made the world he hath conquered hell the Devill and the grave therefore Christ can doe this If it be possible for Christ to doe it then Christ will doe it for it was the very end why he gave himself Doest thou think Christ hath been at so much cost and pains that he hath coveted thy redemption so strongly that he hath not spared himself but given himself for this end to redeem thee from all iniquitie and will not Christ effect it Oh consider it and be assured of it seeing it is the very end for which Christ gave himself the thing shall be done Thou that art a beleever thou art alreadie redeemed in a great measure from all iniquitie thou art redeemed from the power and dominion of sin thou art no longer a servant of sin thou art now a servant of righteousnesse thou art already redeemed from the guilt of all sin there is no sin God will ever charge upon thee to thy condemnation thou art already delivered from the punishment belonging to sin Oh take comfort in that redemption thou already hast and rejoyce under hope in that which is to come the time is coming and shall assuredly be when thou shalt be perfectly redeemed from all iniquitie Thou art now freed from the power of sin the time is coming in which thou shalt be freed from the presence of sin The Lord Christ he hath now so ordered it that God in his justice is tyed to deliver thee from all iniquitie for he hath paid the price therefore God must set thee free God covenanted with Christ that if he would pay the full price for the redemption of beleevers they should be discharged Christ hath paid the price God must be unjust or else hee must set thee free from all iniquitie Oh comfort thy self therefore with this What Moses once said to the children of Israel I may speak to
my brethren is Christ said to be in the soul of every beleever because the vertue and influence of Christ is working in them as truly as it is in himself onely differing in regard of degrees and perfection Now for the fuller illustration of the Point give me leave in the last place to shew you the means whereby Christ is in all them that are justified They are these two First the grace of Faith For this in-being of Christ in all justified persons is the consequent of their union with him Now by faith they are joyned to Christ and Christ being joyned to them and they to him Christ is in them as well as they in him Therefore in that forenamed place Eph. 3.17 Christ is said to dwell in our hearts by faith Another means is The abiding of Christs word in us John 15.7 If ye abide in me and my words abide in you In the fourth Verse our Saviour had said thus Abide in me and I in you now repeating that again he somewhat altereth it and saith If ye abide in me and my words abide in you I conceive the ground of the alteration is onely this because the abiding of Christs word in people is a means whereby Christ doth abide in them By the words of Christ I take it is meant the Gospel of Christ with all the commandments instructions and promises that are contained in it Now when this Word of Christ doth abide in people which it doth when understood remembred practised and observed by this means Christ is said and made to abide in them The words of Christ are as so many plants which he doth ingraft into a poor soul as we doe ingraft Cions into a stock Therefore the Apostle calls it the ingrafted word which is able to save your souls Jam 1.21 Now look as the stock cometh to have the nature and to bear the fruit of the Cion by having the Cion implanted and ingrafted into it even so by ingrafting the word of Christ into us we come to have the sap and life of the Spirit of Christ and consequently Christ himself to abide in us For the further understanding of the Point you must in the last place know That however the Lord Christ is in all justified persons yet he is not wholly and compleatly in them not so as to exclude sin and Satan out of them Christ is in them and sin and Satan are in them also so that Christs dwelling in them is but imperfect yet notwithstanding it is perfecting and in the end shall be consummate and then Christ shall onely be in them and sin and Satan altogether shut out This serveth my brethren to teach us all which is the readiest and surest way to become justified persons and partakers of Christ and all his priviledges to wit to get Christ to be in us In vain dost thou hope for any Christian priviledge in vain dost thou indeavour after any thing that is necessary to salvation if by faith Christ is not brought to be in thee People doe oft trouble themselves many waies but most are ignorant or negligent of this way whereas our hope of happinesse of the forgivenesse of our sins our labours and endeavours after heaven are all in vain if we doe not labour by beleeving to get the Lord Jesus Christ to be in us Many conceit that Christ will be for them but he will be for none but for them in whom he is I mean not now to dispute whether Christ be for us or in us first but this is sure he will be for none but such as he is in also Therefore saith the Apostle Col. 1.27 Christ in you the hope of glory The Connexion is to be observed Christ the hope of glory but Christ in you implying that as we must have no hope but Christ and therefore Christ is called our hope so we can never have Christ to be our hope if we have not Christ to be in us Learn this therefore I say above all things to labour to be joyned to Christ by a lively faith that so you may come to have him in you and then he shall be for you and never till then Thus much for the first thing The condition of all such as are justified They have Christ in them Now for the second which is the main thing the Apostle aimeth at the Evidences or Signs whereby it may be known who have Christ in them Yee have them in the next words The body is dead because of sin but the Spirit is life because of righteousnesse Give me leave first to open the words unto you By Sin you know is meant the transgression of Gods law the going beside the rule of Gods Commandment either in neglecting what is enjoyned or in doing what is prohibited this is sin By Righteousness also must be meant the contrary to this For howsoever righteousness is sometime in the Scripture taken strictly for the observation of those duties that concern men which the second Table injoyneth yet sometime it is taken largely for the observation of the whole Law of God and all duties concerning God and us and thus it is usually taken when as it is not joyned with something else that doth restrain it Here it is opposed to sin and therefore as by sin is meant the going beside the Commandment of God so by righteousnesse is meant the observation or doing of the Commandment of God Thus you see what is meant by sin and what by righteousnesse But it is more difficult to know what is meant by the bodie and what by the Spirit The bodie is dead because of sin but the spirit is life because of righteousnesse I take it here by the bodie is meant the bodie of corruption the bodie of sin that same Original corruption that is in all of us by nature It cannot be understood of the natural body because of the opposition to spirit for by the spirit here cannot be understood our soul or our spirit for it cannot be said that any mans spirit or soul is life to righteousnesse it may be said that it is enlivened to righteousness but it cannot be said to be life to righteousnesse therefore seeeing by the spirit the soul of a man cannot be meant I thinke it is clear that by the the body the bodie of man cannot be meant But by the body I conceive as I said is meant the body of sin for so Saint Paul calleth it Rom. 6.6 That the bodie of sin might be destroyed Now this Originall corruption is called a bodie in these respects 1. Because that it commeth to us by propagation from the parents of our bodies 2. To expresse the baseness of it for our bodies are but base and vile as Saint Paul calleth them Phil. 3.21 3. To expresse the fadingness of it for that is our comfort as our naturall bodies are mortall so the body of sin originall corruption is also mortall to all the Saints Therefore it is called flesh
because through the merit of Christ and the mercie of God it is transitorie to all beleevers 4. Lastly it is called a bodie because as our bodies are made up of many Integrals and consist of several members by which they act and exercise severall functions so also originall corruption is one thing consisting of many particular sins as so many integrall parts or severall members whereby it putteth forth it self in severall operations For these and such like reasons Originall corruption is called a bodie Thus you see what is here meant by bodie And now it is more easie to understand what is meant by the Spirit The Spirit is life because of righteousnesse For if by the body be meant originall corruption then by the Spirit must be meant originall righteousnesse that which is elsewhere in the Scripture called the divine nature or the seed of God or grace or holiness or the like Originall holiness or righteousness is that which I take it is here meant by the Spirit It is so called John 3.6 That which is born of the spirit is spirit and so in many other places Now this same habit of holiness is called the Spirit 1. To shew the excellency of it That as a Spirit is an excellent thing far above all bodily substances so is holiness the excellentest of Gods creatures for grace is also a creature as other things 2. To shew the durableness of it though sin shall die in the Saints and be utterly destroyed yet grace shall never be destroyed stroyed nor cease in the Saints of God 3. It is called the Spirit in regard of the Objects of it for the Objects of this grace are spirituall things 4. In regard of the Author of it It is the holy Spirit of God that begets and works it in people therefore as the child beareth the name of the Father so doth this of the Spirit Thus you see what is meant by sin namely the transgression of Gods Law either in omission or commission What by righteousness The observation of Gods Law in the duties of the first and second Table What by the bodie Originall corruption What by the spirit the habit of holiness or originall righteousnesse Now then the whole amounteth to this That if so bee the Lord Christ be in people then there is a death of sin in them and a life of righteousnesse Thus much is meant by the words let them be taken any way which way soever Expositors can carry them this must be the sence of them and therefore we need not spend further time in the Exposition but will fall directly upon the Doctrine which is this In whomsoever Christ is there is a death of sin and a life of righteousnesse The Point is very evident and expresse in the Text being the main matter scope and drift thereof as well as in other places of Scripture For the proving of it not to trouble you with many other Scriptures you may consider these things First The ends and the offices of Christ which the Apostle Paul expresseth Tit. 2.14 Christ gave himself for us that he might redeem us from all iniquitie and purifie unto himself a peculiar people zealous of good works The main end of Christ is the redemption of a people from all iniquitie which implieth not onely the removal of the guilt of sin but the destroying of the bodie of sin Therefore 1 Joh. 3.8 it is said That for this purpose the Son of God was manifested that he might destroy the works of the Devill Not onely the guilt of sin but the power and dominion of sin is the work of the Devill now therefore for this purpose saith the Text the Son of God was manifested that he might free us from the guilt yea and from the dominion and life and power of sin There is one end Another end of Christs giving himself was To purifie us therefore he must put sin to death in us for to purifie is nothing else but to purge out corruption as the fire doth work the drosse out that is in the gold Again To purifie us that we might be a peculiar people zealous of good works Where there is a zealousnesse of good works there must be a life of righteousnesse So that by that place you plainly see that the end of Christ is the putting of sin to death and bringing in the life of righteousnesse Moreover Christ was to be the second Adam and he is so called 1 Cor. 15.45 And to speak the truth the first Adam was a Type of Christ as it is Rom. 5.14 Who is the Figure or Type of him that was to come For not onely the Ceremonies amongst the Jewes were Types of Christ but even Adam in his fall in his undoing the world in his overthrowing of mankind was a Type and Figure of Christ also Onely other Types did figure out Christ by way of similitude but Adam by way of dissimilitude and contrarietie For look what Adam did the contrary to that Christ is to doe Now Adam did cause to all in whom he was as the Parent is in the child a death of righteousnesse and a life of sin Therefore the contrary the Lord Jesus Christ must work in all those in whom he is a death of sin and a life of righteousnesse Secondly this Point is also plain from the consideration of those respects in which Christ is said to be in people Those are as you heard before First in regard of his Spirit Secondly in regard of his Vertue influence and sap that is in them Now where ever these are there must be a death of sin and a life of righteousnesse For the former even as fire doth purge away drosse and rust so the holy Ghost works out corruption and puts sin to death where ever he cometh and as light expelleth darkness even so doth he expell unrighteousnesse and sin because he is the holy Spirit Again for the vertue and life of Christ you know it was the life of righteousnesse therefore whereever this is there must be a life of righteousnesse in that man Last of all the truth of this will appear from the consideration of that communion with Christ and conformitie to him that all those must have which are in Christ and Christ in them Wherein they must have a communion with and a conformitie to Christ Saint Paul sheweth Rom. 6. from the third verse to the twelfth In the third Verse he layeth down that Union by Faith which all justified persons have with the Lord Jesus and from this he inferreth a communion with him and a conformitie unto him But in what In his death and in his resurrection If we have been planted together saith he v. 5. in the likenesse of his death mark not in the same death but in the likeness thereof wee shall bee also in the likeness of his resurrection Where the Apostle declareth that like as there was in Christ a bodily death and a bodily resurrection so there is in
there no sin can command the whole soul but howsoever it may command part of the man yet there is no part that will be wholly commanded by it This Saint Paul expresly sheweth Rom. 7. from the 15. verse to the end of the Chapter It is true saith he with my flesh that is with my unregenerate part for by flesh there he doth not mean his bodie but the naturall part both of soul and bodie I serve the law of sin but with my minde that is with the regenerate part of soul and bodie I serve the Law of God Whereever there is a death of sin there will be a part in every part of a man that will not be subjected or commanded by any sin This I take to be the meaning of that 1 joh 3. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and hee cannot sin because he is born of God That is so far as he is born of God that same part in him which is the seed of God the off-spring of God it cannot sin sin cannot command that though it command all the rest Thereupon it is called the divine nature and the spirit because as the Spirit and the divine nature will not be masterd by corruption so the regenerated part of a man will not be commanded by any sin whatsoever Secondly which is indeed a fruit of the former and a further expression of it where there is this death of sin there sin is never committed with full consent delight and purpose of heart They that have sin alive in them drink down iniquitie like water and draw sin unto them as it were with cart-ropes And that I conceive the Psalmist meaneth by departing wickedly from God Psal 18. 21. They that have sin dead in them imperfectly may depart from God but they doe not wickedly depart from him not with full consent content delight and purpose of heart And the Apostle saith Rom. 8. 5. They that are after the flesh doe minde the things of the flesh A man that hath sin dead in him may commit sin but hee doth not minde sin We may conceive what this minding is by this similitude When a woman that is with child strongly longs after something she doth minde that thing How her mind is continually upon it her ele her heart her fancis her thoughts her whole self as it were is taken up with it Thus is it with those that have sin alive in them their particular corruptions are minded by them they doe with full gale post after the satisfying their lusts They are said to make provision for the slesh to fulfill the lusts thereof Rom. 13. 14. But now they that have sin dead in them doe never commit sin with the full bent of their spirit with the full consent and delight of their will but there is ever an antipathy to the sin a with-drawing from the corruption something that doth lust against it as well as something that doth lust after it Thirdly he that hath sin dead in him is freed from many particular sins that he did formerly commit Rom. 7. 5. When we were in the flesh that is when sin was alive in us the mations of sins which were by the law did work in our members to bring forth fruit unto death While sin is alive it is perfectly fruitfull but when it is dead the fruitfulness thereof is much lessened Such saith the Apostle were some of you 1 Cor. 6. 11. implying that now they were not such though formerly they had been There is in the regenerate a ceasing of many though not of all the actions of sin The power of sin in them is weakned therefore the fruitfulness of sin must needs be diminished There is a great alteration wrought in their wills and affections in their thoughts words and actions in their generall and particular calling in their duties towards God and man They do not bring forth so many fruits of sin as they were wont at least they doe now for the ordinary course of their lives refrain from bearing the fruit of such sins as are grosse or scandalous Fourthly the godly in whom sin is dead doe not onely cease bearing the fruits of grosse and scandalous sins but oftentimes though not perpetually are able to deny and forbear the committing of any particular sin even those that are most naturall to them most strong in them that are wont to catch them on a sudden and to prevail over them even those the godly have power oftentimes to resist and overcome A man that is in the flesh that hath sin alive in him is described Ephes 2. 3. to be such a one as doth fulfill the desires of the flesh and therein appeareth the life of sin when the desires of the flesh are alwaies fulfilled But now on the other side the imperfect death of sin appeareth in this that not onely some of the desires of the flesh are never fulfilled but even all the desires of the flesh are alwayes more or lesse crossed and not fulfilled And this I take to be the meaning of that Gal. 5. 17. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that you cannot doe the things that you would I suppose that latter clause You cannot doe the things that you would is not onely meant of the Spirit that by the flesh the Spirit is disabled to doe the things that it would but it is also meant of the flesh that by reason of the Spirit the flesh cannot doe the things it would that look as sometimes the remnants of the flesh doe hinder the Spirit that it cannot doe as it would so also the beginnings of the Spirit do hinder the flesh that in nothing it is able to do the things it would This is a fourth Effect whereby the weakning of corruption doth appear That sin is not able to work in us that which it would no not in any particular whatsoever but in those sins that are most naturall many times there is a denying of them and a forbearing to commit them and to fulfill the desires of them Now to these you must in the last place add that which is a propertie accompanying all of them and is the last particular whereby the death of sin appeareth and that is That this same weakning and lessening of corruption discovered in these Effects that I have opened unto you is both universall and also durable and permanent First it is universall there is not onely a weakning and lessening of corruption in some parts but in all And herein it differeth from all counterfeit death of sin in which there may be a weakning of some sins yet not of all but though some happily be weaker then they were others are as strong as ever But where-ever this death of sin is indeed there sin is universally weakned and this also will appear in all the particulars and parts
remembrance of that Originall corruption that was in his soul and could never be rooted out this made him to cry out for deliverance Again Fourthly Wheresoever there is the life of righteousnesse there is a discovering and discerning of the severall Particulars of sin and of unrighteousnesse Light it doth discover all things that are foul and are amisse and life doth oftentimes discover weaknesses and illnesse and straightness we know discovers crookedness so where ever there is the life of righteousness there is a discerning of that inward contrarietie of unrighteousness that is in that heart I know that no man can discern all the evils that are in his soul because the life of righteousness is not perfect but imperfect in this world but yet notwithstanding he that hath the life or righteousness he doth in part discover every corruption in his soul he doth see in himself the corruptions that are contrary to the whole frame of righteousnes he doth see in himself the iniquities that are the transgressions of the whole Law of God Hence it is that the children of God are so humbled for a child of God one that hath the life of righteousnesse in him cannot be proud for he having a life of righteousness commeth to see the death of sin in him and to disscern in himself an universall contrarietie in part to the whole Law of God Hence it is also that they thinke worse of themselves then of any other because by the life of righteousness they discern the remnants of an universall contrarietie that is in them to the whole Law of God Lastly The fifth Effect of the life of righteousness it is this Where ever there is the life of righteousness there are all the fruits of the Spirit in some part and in some measure begun in them The life of righteousness it is not the springing up of one grace but it is the quickning of the whole body of grace in us the whole frame of holiness it is begun in them that have the life of righteousness there are all the fruits of the Spirit to be found in that soul What they are you may read in Gal. 5.22 Love joy peace long-suffering gentleness faith meekness temperance c. I say there are all the fruits of the Spirit begun in that soul so that there is no grace that the word of God calleth for that Christ hath that the Saints of God ever shewed forth but he that hath the life of righteousness can discern it in some measure begun or beginning in himself Take the lowest and meanest Christian of all others if he have the life of righteousness he can finde in himself if he doe not judge falsely at least the buddings and blossomings of the fruits of the Spirit of God of that which God requireth of his children By the beginnings and buddings of grace I mean First a discerning of the wants of grace for usually the first work of grace is a discerning of the want of grace The first work of the grace of humilitie is a discerning of the want of humilitie the first work of the grace of Faith is a discerning of the want of Faith c. So that there is I say a discerning of the want of such and such graces but that is not all hypocrites may sometime see the want of grace but there is together with a discerning of the want of grace an apprehension of the excellencie of grace a hungring and thirsting after the getting of it a high valuing of those that have it and a constant use of the Ordinances for the obtaining of it And to all these Effects of the life of righteousnesse as to the former Effects of the death of sin you must add that Propertie that it is lasting it is a never-dying life When this life of righteousness is quickned and begun in any it increaseth and groweth up it never dyeth and is finally extinguished Thus I have as briefly as I can shewed you how you may trie your selves whether you have this death of sin and life of righteousnesse that is in all those in whom the Lord Jesus Christ is Now then my brethren be exhorted I beseech you in the fear of God to put in practise and to make use of this Touchstone and looking-glasse It is of use to all of us not onely to you that are the people of God but to you that are not not onely to you that are not but to you that are the people of God These touchstones of the Scripture these scales and weights of the Sanctuarie they are of use to all sorts of people First To you that have the truth of grace in you it is of great use to you to trie your selves by for by often tryall you come to be setled and assured of the truth of your grace And for want of this you want the comfort of your interest in the Lord Christ the comfort of your justification and of your sanctification and consequently of your salvation You cannot but want comfort so long as you want assured Evidences of the truth of grace in you Again you doe not onely want comfort but you are disinabled to the service of God and growth in righteousness by discouragements Discouragements are to the people of God as the cold winde and frosts are to yong buds and whence cometh discouragements Because people are not assured of the truth of their grace And not onely so but lastly you are not so careful and thankfull to God as you should onely because you are not rooted in the certaintie of the goodness of your estate Therefore these tryals are of use to you And much more to you that are not yet in the state of grace What is the reason that so many drop into hell and are tumbled down into the pit of destruction notwithstanding they live under the Gospel and the preaching of it It is because the Devill hath begotten in them vain hopes groundless perswasions of their part in Christ of the forgiveness of their sins and salvation of their souls and so while they have vain and groundlesse hopes hence it is that they goe to hell with a dream and conceit that they go to heaven Could we but once convince people that they are not yet in a right state and that all their vain hopes and imaginarie conceits are false and will prove deceitful there were a great deal of likelihood that they would obtain true grace and so consequently come to be everlastingly saved Therefore I say it is of use to all sorts I beseech you therefore make use of those signs that the Scripture giveth you whereby you may trie your selves Doe not thinke that it is an irregular way to put people upon signs and tryals I confesse there are some particular cases wherein it is not safe for some particular persons at that time and in that case to put them to try themselves by signs But for the generall it is necessary and it is the
hearts openly and plainly and particularly judge them by the Scriptures and observe their hearts in the course of Gods dealing with them and their dealing with God and accordingly apply the touchstone of the Scriptures I am confident by the signes and evidences of grace that are in the Scriptures people may come to discerne their own hearts not by any vertue or skill of their own but by the vertue and skill of God whose power goeth along with his Word It is true a Hypocrite may deceive the quickest-eyed Minister in the world if he will not openly lay his heart before him and therefore good Ministers oftentimes speake peace to them to whom no peace belongeth yet they speak the truth according to those evidences that are expressed to them Were not the wise virgins deceived in the foolish Was not David deceived in Achitophell Were not the Disciples deceived in Judas Yet notwithstanding as I said if people will sincerely deal with their fellow brethren and with their Minister and when God calleth upon them to try themselves if they will turne their inside outward if they will nakedly lay open the state of their own hearts so clearly as they can discerne I doubt not but the Minister of God from the word of God may speak assured peace and give them certaine evidences of the truth of grace Were not these things thus it were not possible we should ever come to assurance it were in vain that the Lord hath given us so many signes and tokens if by observing and trying we might not come to discerne the estate of our hearts Therefore for such of you as in truth find from time to time by these and the like evidences the truth of grace in you know you that there is ground of comfort for your soules And as this is ground of comfort to you that have these things so it is ground of terror to those that want them I know you are almost all frequenters of the Word speakers well of the practise of religion happily you have some reformation in you happily you have some Ministers that speak peace to you happily there is no disturbance in your consciences happily there is some kind of joy and rejoycing in you in hearing the Word c. But my brethren whatever there is that can be in you if this be not in you if there be not a death of sin and a life of righteousnesse be it known unto you that Christ is not in you neither are you in the state of grace You may go on and please your selves with dreams of a happy estate because of such and such appearances of grace yet this I assure you if the death of sin be not in you and the life of righteousnesse Christ is not in you nor never will be for you Again therefore be amazed and tremble and fear and cast away your vain hopes all you that have not found the death of sin and life of righteousnesse Be assured of what the Lord Christ speaks in John 12. The words that I speak shall judge you at the last day Be assured of this that the Lord Jesus Christ will judge your estates by these and such like tryals as these are at the last day and if you cannot be found meet to be partakers of the inheritance of the Saints in light by the Ministers and Ministry of the Word faithfully dispensed from the Scriptures you shall never be found meet to bee partakers of it in the judgement of God at the last day for so as the Word judgeth God judgeth and as the Minister judgeth while he keepeth to the Scriptures the Lord Christ will judge at the last day So that you see here is Comfort for some and Terror for others Comfort for such as have a death of sin and a life of righteousness though there bee much corruption though there be much weakness of grace in you yet here is comfort for you and terror for all others whatever their morall vertues and common graces or their restraining gifts or outward profession is Well then what now remains but that in the last place we be all exhorted from the Lord to labour to increase the death of sin and life of righteousness in us They are but imperfect in the best of us let us labour to make them both more perfect to perfect the death of sin and the life of righteousness Why so Because that the death of sin and life of righteousness they are the Evidences of Christs being in us the evidences of the goodness of our estates therefore the more these are the more are our Evidences of our part in Christ and the greater will our comfort be and we shall make more sure our calling and election This is that which the Apostle Peter meaneth 2 Pet. 1. 5. Give all diligence saith he to make your valling and election sure But how is that done by making sure those things in your selves that are the tokens and signs and evidences of Gods Election How shall this be done saith the Text there adde one grace to another to your faith vertue to your vertue knowledge and to knowledge temperance and to temperance patience and to patience brotherly kindnes and to brotherly kindness love perfect your grace increase the life of righteousnesse perfect in you the death of sin increase the ruine of the old man the more you increase these things the more you increase your Evidences of your part in Christ What can you desire that is able to administer to you so much comfort to provide so good a help for you against those fears we have so long justly feared what can prepare you for those ensuing calamities that are approaching as your Evidences of a part in Christ But nothing can give you so much evidence of a part in Christ as the death of sin and life of righteousnesse Therefore I beseech you studie above all things what ever else you neglect to increase and perfect in you the death of sin and life of righteousness that so the Evidences of Christ being in you may be certain And so much for this time and Text. FINIS GRACE MAGNIFIED OR THE PRIVILEDGES OF THOSE That are under Grace By that Reverend Divine THOMAS HOOKER Late Preacher in New England TIT. 2. 11. For the grace of God that bringeth salvation hath appeared to all men c. LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold in Pauls Church-yard 1651. GRACE Magnified OR The PRIVILED GES of those that are under Grace SERMON III. Rom. 6. 14. For sin shall not have dominion over you for you are not under the Law but under Grace THe blessed Apostle Saint Paul having in the two former Verses exhorted the Romans to whom he wrote this Epistle that they should not let sin reign in their mortall bodie nor yeeld their members as instruments of unrighteousnesse unto sin He cometh in this Verse to prevent a
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
obey it they grieve when they cannot obey it now this according to the Gospel is counted obedience Thus Christ hath delivered us from the Law as it did occasion sin to reign in us Again secondly Christ hath delivered us from the curse of the Law for Christ having satisfied the justice and wrath of God for our transgressing the Law the Law can have no force to curse us Here is the first reason why sin cannot have dominion over Gods people Because Christ hath satisfied God for the sins of his people redeeming them from under the Law Secondly Because all that are Christs people must be like unto Christ Thereupon it is that the children of God are said to put on Christ they are said to live the life of Christ to be the members of Christ to be the brethren of Christ the branches of Christ All these Metaphors are to shew us that there is a likeness between Christ and all that are his people Now as they are to be like Christ in other things so in these two things First sin had no dominion over Christ it never Lorded over him to obedience Secondly Death and damnation never had power over Christ First sin had no dominion no power over him Christ indeed was oft tempted to sin but he never obeyed sin The world set it self to insnare him the Devill set himself to draw him into sin but neither world nor Devill could never have any power over him to bring him under sin Indeed Christ was under the guilt of sin for hee bore our transgressions but Christ was never under the reign of sin sin had never any power over him to make him obey it In this must all the people of God be like unto Christ that as sin had no power of Christ to make him obey it so sin must have no power over any of Gods people to make them obey it Now there is a double obedience The one is when as sin is obeyed at all the other is when as sin is obeyed with full consent of the will The first when sin is obeyed at all though it be with grief and opposition from this obedience of sin shall the people of God be delivered in due time in the world to come after death then they shall be perfectly like Christ when they shall be perfectly freed from doing the commands of sin But from that other obedience of sin to obey it with full consent of will as a child doth the father as a subject doth the law and commands of his Soveraign from this obedience of sin Christ delivereth his people in this world and so in part they are made like unto him in this life while they are freed from the reign of sin so that though sin captive them yet sin doth not Lord it over them neither doe they obey sin fully with consent as a Subject his Soveraign Again secondly death had no power over Christ Rom. 6. 9. Christ being raised from the dead dieth no more death hath no more dominion over him The Lord Christ indeed was once seized upon by death he was once under the power of a temporall death but he being once raised from death death now never can reach Christ any more In this also must all Gods people be like unto Christ Indeed it is true once death and damnation had dominion over us we were under the guilt and sentence of condemnation as Christ was once under death but as Christ once being delivered from death death never after had dominion over him so all that are the people of God being by Christ delivered from the sentence of damnation it shall never come to have dominion over them Once they were under the power of sin to damnation but now by Christ they are delivered from it death hath no more dominion over them howsoever a bodily death prevaileth so far as to part body and soul for a while yet not so as to expose them to damnation To the end therefore that there may be a proportion between the root and the branches between the head and the members between the elder brother and the rest of the brethren between Christ and the people of God hence it cometh of necessitie that sin must not have dominion over any of Gods people To apply this Point now thus opened and cleared It serveth first for Instruction to teach us the falsenesse of that Position that is in the world That all men are sinners alike that there is no difference between sinners in the world When any of Gods Children come to a wicked man a drunkard a whoremaster a swearer c. and tells him of his sin saith he presently we are all sinners alike I have my vice and you have your vice one man hath one sin and another man another but sinners we are all alike This is a damnable opinion and a mark and brand of a wretched person But now this Doctrine teacheth us that howsoever it is true that Gods people and others are all sinners and alike by nature yet there is a great deal of difference between Gods people that are under sin and the unregenerate man Indeed Gods children they are under sin but mark it they are not under the dominion of sin thou art under the dominion of sin but they are not under that There is the difference we are all sinners but we are not all alike sinners We that are the people of God are under the guilt and power of some sins but yet we are not under the dominion of any sin Sin hath neither dominion over us to rule us as a Soveraign doth his subjects nor to damn us as it shall doe them that are not in Christ But as for thee that art a carnall wretch thou art under the dominion of sin thou doest obey sin in the lusts thereof if sinne bid thee doe a thing thou doest it and doest it withall thy heart and so as thou art under the reign of sinne so thou art under the damnation of sinne except by faith and repentance thou commeth out of this condition Therefore learn that there is a difference between the people of God and the men of the world we are all under sinne but not under the dominion of sinne as the world is Secondly The second Use is for Consolation and it is a point of wonderfull comfort to all the people of God I doe not speake now to them that are unregenerated that are Aliens to the Common-wealth of Israel strangers to the Covenant of promise that are without Christ and God in the world this is childrens bread and it belongeth not to such dogs as they are But I speak this to all that are in the Covenant to all that are borne againe And that you may know to whom I speak take this one signe such of you as are as truly burthened with the presence of sinne as with the guilt of sinne such of you as are as truly offended with the filth of sinne as
to keep sinne from reigning over thee thou shalt be sure to have the victory in the end fall on thy side Thus much for the first part of the verse the promise that the Apostle makes to the people of God Sinne shall not have dominion over you Let us now come as breifly as we can to the second part of the verse and that is the ground and reason of this promise For you are not under the Law but under Grace Give me leave in a word to observe something in the generall before we come to the words themselves The Apostle had exprest a great deale of sweet incouragement to these Beleevers in that he promiseth in the name of God that sinne should not have dominion over them the ground and reason of all this is because they were not under the Law but under Grace This teacheth us thus much and I will note it in a word by the way That All the incouragement we have from God it is all of Grace It is not by workes for then it would come by the Law but it is by Grace that is of Gods free mercy of his free gift This is it that the Papists and the old Pelagians and divers other Heretiques will not give to God that all that we have for matter of incouragement is of Grace Again we may also observe another thing the ground of mercy which the Apostle here had exprest to the people of God he makes it come by Grace and not by the Law But how commeth this grace to them It commeth by Christ and by the Gospell The Lord Jesus Christ he is the meritorious cause of all this grace the Gospel that is the Revealer the Preacher of this grace the Instrument whereby God doth make known and communicate it to us In as much then as the Apostle makes the ground of all the mercy that beleevers have to be by grace and that grace commeth by Christ and the Gospel you may learn in the next place in the generall this instruction also That All the priviledges and mercies that we do enjoy they all come to us by Christ and by his Gospel So much is here included in the word Grace by Christ and by the Gospel come we to injoy all the favour and mercy from God that we doe injoy I will shew you a little in brief how that by Christ we come to injoy all the grace and favour we doe injoy See first that place in Rom. 5.18 19 20. there the Text plainly sheweth that as all our misery and all the displeasure of God came on us by one man that is by Adam so all the mercy and the favour of God with all the comforts and priviledges that we doe injoy they come to us by the second man that is by Jesus Christ you may read the place at your leasure you shall find it expresse in the Text. This is it also you shall see as plainly exprest in the first Verse of that Chapter Being justified by faith we have peace with God through our Lord Jesus Christ by whom also wee have access by faith into the grace wherein we stand Observe peace with God it cometh by Christ access to that grace with God wherein we stand is all by Jesus Christ And as it is thus for Christ so it is also for the Gospel whatsoever priviledges or favours from God we enjoy they are all through the Gospel 2 Thes 2.14 Whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ All our glorie cometh by Christ all this glory of Christ is partaked of us through the Gospel And hence also is that in 2 Tim. 1.10 But is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and hath brought life and immortality to light through the Gospel Still you see the Gospel is made the means whereby we come to injoy those favours and priviledges from God that we doe injoy But you may object if so be all the grace and favour Gods people have had with God come by Christ and by his Gospel then how came they to enjoy it that lived before the coming of Christ and the preaching of the Gospel the Patriarchs and Fathers from Adam to Christ To this I answer that as they so many of them as were beleevers had the same grace and favour with God that we have so they also had the same Christ and the Gospel that we have Christ and the Gospel was as well made known to them as to us and by Christ and the Gospel they came to enjoy that grace with God which they had as well as we doe Hercupon it is that Christ professeth that Moses and the writings of the Prophets did bear witness of him as he speaks in Joh. 5.46 And the Apostle Saint Paul speaking of the unbeleeving Jewes layeth down the cause therof not to be a want of the revelation of Christ in the writings of Moses and the Prophets But saith he 2 Cor. 3.14 their minds were blinded for untill this day remaineth the same vail untaken away in the reading of the Old Testament and even unto this day when Moses is read the vail is upon their heart Christ and the Gospel are revealed in the Old Testament as well as in the New onely here is the difference there was a vail put over their minds that they could not see this Christ and this Gospel that was revealed in the Old Testament And therefore the same Apostle in 1 Cor. 10.3 professeth that the beleeving Jews of the Old Church did eat of the same spirituall meat and did all drinke the same spirituall drink For saith he they dranke of that spirituall rock that followed them and that rock was Christ They were partakers of the same Christ and of the same Gospel that we are The difference is onely this They that were before the coming of Christ they had the Law in a greater plentie and they had the Gospel in a greater scarcitie than we have They had more of the Law and lesse of the Gospel we have lesse of the Law and more of Christ and the Gospel They had not onely the Morall Law but the Judiciall Law and the Ceremoniall Law whereas we are delivered from the Judicial and Ceremoniall Law onely so far as there was in any of them a Morall Equitie And as they had more of the Law so they had lesse of the Gospel Christ indeed was preached to them but it was in Types and Figures but to us Christ is preached nakedly the Gospel indeed was revealed to them but very darkly very obscurely but now to us it is preached in an open and full manner But you will say what is the reason that God put this difference between the people of God before Christ and since I answer The Reason was this Because that before Christ the Church was in his infancie in his childhood therefore as great Heires so long
as they are under age are put to Tutors and Governours and doe not enjoy so noble a manner of conversation as they enjoy after they come to Age so the Lord served the Church while the Church was in infancie till the coming of Christ she was under the Schoolmaster of the Law of Shadowes and Types and of those Shadows and Types whereby she was nurtured and fitted up in a meaner and lower manner then shee is now being of age But now since the comming of Christ the Church is come of Age and therefore now God doth reveal himself in a more excellent manner than before Why should God thus while his Church was under age keep it under Tutors and Governours The reason was this That he might prepare the Church to receive the Doctrine of Christ and the Gospel for the nature of man is so exceeding opposite to the doctrine of Christ and the Gospel that if it had not been long framed by the tutoring of many hundred yeers by the Law it had never been convinced of the necessitie of salvation by Christ and the Gospel All these things you have laid down to us in Gal. 3. from Verse 19. to the 5th Verse of the fourth Chapter wherin the Apostle openeth these things to us at large Thus briefly you have seen this Point also opened to us That all the favour and priviledges that the people of God enjoy it is all by grace that is by Christ and by his Gospel I will onely make a Use or two of this point in a few words and so passe it over First this Doctrine serveth to check their unthankfulness that doe enjoy the Gospel and are not abundant in thanksgiving to God for it Whatsoever thou hast whatsoever boldness toward God whatever access into his presence whatever hope of pardon whatever victorie over corruption whatever change of nature whatsoever thou hast that bringeth thee or furthereth thee in grace and favour with God all is by Christ and the Gospel Whence is it then that thou art so unmindfull of Christ and so unthankfull for Christ and the Gospel There are three unthankfulnesses and unmindfulnesses which the Scripture marks The first is that of the chief Butlers forgetting the kindness of Joseph The other is that of the King of Egypts forgetting also the kindness of Joseph And the last is that of Joash his forgetting the kindness of Jehojada the high Priest These are branded for their unmindfulness of the great favours they had received But all these put together are not so deeply to be charged with the guilt of unthankfulness and unmindfulness as we are that live under the Gospel and enjoy such great favours by Christ and the Gospel and yet are no more thankfull for them than we are The other Use shall be for an Exhortation to provoke you above all things to prize Christ and the Gospel as you prize life libertie pardon of sin favour of God salvation of souls so prize Christ and the Gospel for by them you have all these Even our outward priviledges my brethren come by the Gospel the Gospel of peace hath brought a great deal of peace to this Land temporall honour prosperitie renown and plenty hath come to us by the Gospel But those things that above all are prize-worthy are the favour of God the peace of conscience the victorie over corruptions c. These things they are all brought to us by Christ and the Gospel Therefore let us prize these above our lives or liberties Great cause have we of this age to fear that Christ and his Gospel are departing from us we cannot but see that there are those things among us that usually cause Christ to depart we have a great deal of intemperancie a world of prophanesse and impietie c. These things are usually fore-runners of Christs going away and carrying his Gospel from a Nation Let us therefore more fear the losse of these then the losse of our own lives We may lose our lives and yet keep the favour of God we may lose our lives and yet injoy all the Priviledges of the people of God but if Christ and the Gospel be taken away so many of us as have not made a sure part for our selves in Christ and in the Gospel we lose all favour with God and all the priviledges of the new Covenant Therefore let us bestir our selves within the bounds of our callings to the uttermost of our abilities both by praying and every way that God hath appointed more then for our lives to preserve among us Christ and the Gospel Thus much briefly for those generall Observations that lay in our way which I could not well passe over without a short touch I come now to the particular words themselves You are not under the Law but under Grace The Doctrine to passe by other things that the words particularly afford us it is thus much That All they that are in Christ they are not under the Law but under Grace Saith the Apostle You are not under the Law but under Grace who are they In the beginning of this Chapter the third Verse Know you not saith he that so many of us as were baptized into Christ were baptized into his death These are the persons of whom the Apostle speaks You are not under the Law but under Grace You that are baptized into Christ you that are joyned unto Christ you that are one with Christ you are not under the Law but under grace The Doctrine you see is the very expresse words of the Text and it is so clear and evident that I suppose I shall not need to spend time to prove it For the opening of it I will first shew you what is meant by the Law what is meant by being under the Law and then what is meant by grace and by being under grace and so make some brief Uses and conclude First What is meant by the Law By the Law is meant that same perfect rule of obedience which God hath prescribed man by the works thereof to attain life everlasting This Law is that of which Moses was the Mediator when it was delivered to man after his fall therefore it is called the Law of Moses This Law is that which is called the old Covenant because it was made with us before the fall with Adam in Paradise This Law is that which is called the Covenant of works because it promiseth salvation onely on the condition of works This is meant by the Law What is meant by being under the Law I answer by being under the Law is meant a full subjection to the Law in all its properties and in all its qualities Now there are four properties of the Law two of them are direct and two of them are accidentall and occasioned to the Law by our sins There are two properties of the Law that are direct The first is this that it accepteth of nothing but perfect obedience it pardoneth no failings no imperfections This
remember their sins no more The Propertie of grace it is to pardon failings to cover imperfections to accept of a desire and of an endeavour and of a weak performance This is the first propertie of grace that this is so you may see it in Noh 13.22 Remember me O my God and spare me according to the greatness of thy mercie That is remember my good deeds and spare my imperfections and passe by my weaknesses Neheminh could not have prayed it if God had not promised it So also that in Mal. 3.17 They shall be mine saith the Lord and I will spare them as a man spareth his own son that serveth him How doth a man spare a son If a servant serve a man he makes him doe the uttermost he will be content with nothing but perfect obedience but if a son come to serve the father the futher will winke at many failings will take well an imperfect service so the son desireth and endeavoureth to doe better so saith the Lord I will spare them as a father spareth his son that serveth him It is said of the Lord-Christ in Ma◠12.20 A bruised reed shall he not break and smoking 〈◊〉 shall he not quench till he send forth judgement unto victory There is more promised in the words than is exprest A bruised reed shall he not break but he shall strengthen it A smoking flax shall he not quench but he shall increase it that is the meaning of it he shall be so far from slighting desires and endeavours and imperfect obedience that he shall accept them and strengthen them as appeareth in the next words till he hath brought forth judgement unto victory The work of sanctification is victorie Christ will strengthen imperfect obedience till he hath made holinesse and obedience victorious over all corruption This is the first propertie of Grace to pardon sin to accept imperfect obedience to cover frailties The second Propertie of Grace is that it giveth strength and power to doe whatsoever it commandeth this is that point we spake of before In that forenamed place 2 Cor. 3.6 there the Covenant of grace is called the Spirit not of the Letter saith the Apostle but of the Spirit for the Letter killeth but the Spirit that is the Covenant of grace giveth life Grace whatsoever it commandeth giveth power to doe it so farre as shall be sufficient for Gods acceptance The third property of grace is this that grace delivereth us from under the curse it fetcheth us out of condemnation This is that which is exprest in Gal. 4.5 To redeem them that were under the Law and so under the curse that we might receive the adoption of sons and so the blessing of sons therefore is that in Rom. 6.1 There is no condemnation to them that are in Christ Jesus c. Fourthly and lasty The last property of grace is this That grace it doth hinder corruption from multiplying from bringing forth fruit grace doth destroy the Law in regard of any power to multiply sinne and corruption in us as it did before grace doth subdue our iniquities Micah 7.19 grace doth write the Law of God in our hearts grace doth give us dispositions inward answerable to the outward commands of the Law of God So that by grace when as the Law of God commeth with a command to doe this grace makes us able to doe it in some measure when the command of God commeth with a prohibition not to doe this grace makes us able to abstaine from it in some measure Thus now grace destroying corruption and making us able in some measure to obey the commands it doth destroy that accidentall property of the Law where by it doth multiply and streng then corruption in us And thus Grace is directly contrary to the Law The Law came by Moses but Grace and Truth through Jesus Christ Now then to be under grace is no more but to be in that condition wherein we injoy this fourfould happy blessing 1. To be in a condition wherein all our sinnes are pardoned our imperfect obedience accepted our frailties covered 2. To be in a condition wherein no more shall be commanded then strength given to obey 3. To be in a condition wherein we are fetched from under the curse and condemnation of the Law and brought under the justification of children 4. To be in a condition wherein we receive so much grace as that we are able in some measure to obey the commands of the Law and that the Law cannot bring forth sinne in us as it hath before By this you see now what they that are in Christ doe injoy they are not under the Law but under Grace I will briefly in three or four words conclude all with some Use of this Doctrine And first of all this serveth for great comfort to all those that are in Christ for indeed this whole Text is full of unspeakable consolation to every poor soule that hath any true evidence of his being in Christ their condition in which they stand is wonderfull sweet they are not under the Law but under Grace Here is then a fountain opened of singular consolation for all such They are not in that state wherein exact obedience shall be required and all infirmities charged upon them but they are in that state wherein their desires and indeavours and beginings shall be accepted and perfected Thou that art in Christ thou art not in that condition wherein thou art devoid of all strength to obey the Commandements of God but thou art in such a state wherein there is life and power given thee to doe what is commanded by God Thou art not under the curse and condemnation of the Law but under the blessing and justification of children Let the people of God but run over these particulars here laid down and view all the severall comforts that are in that condition wherein they are and there is a fountain and spring of comfort for them The Second Use is for a sharp reprehension to all such as are the people of God and are his children that finde themselves to be so by a testimonie from their own spirits and from Gods spirit and yet notwithstanding lead lives uncomfortable and lumpish This Doctrine my brethren affordeth you a sharp reprehension Thou art in Christ and yet art thou discouraged or disheartned either with corruption or with guilt How unworthy doest thou walk of that condition wherein thou art Thou art not under the Law but under grace why then is it that thou art as much dejected and discouraged as if thou wert under the Law and not under grace What is it that makes thee disconsolate and discouraged but the condition wherein thou art may administer to thee much more comfort Art thou full of sin yet notwithstanding thou art in a condition wherein all sin shall be pardoned Is thy obedience very imperfect yet thou art in a condition wherein imperfect obedience shall be accepted and frailties covered Doest
obedience he obeyeth the command in part he fighteth against Amalek slayeth the people and the cattell and yet notwithstanding cast out of his Kingdome and kept from Heaven for ever David committeth a greater sinne for the matter of it he committeth adultery murthereth Vriah lieth in the sinne almost a twelve-month and yet he is pardoned What is the reason Saul was under the Law therefore no acceptance without perfect obedience David indeed for the matter of his sinne did worse but David was under grace there is no sinne so great but he had a pardon for it the least obedience so in truth was accepted Oh remember this you are ready to beare out your selves with this conceit because David and Peter and other Saints sinned so and are pardoned therefore you may sinne so and be pardoned Indeed it is true you shall be pardoned if you are in Christ and are under grace but yet being unconverted thou art therefore in the state of nature and so under the Law and not under grace Here is the third Use The fourth and last is for Exhortation to exhort you all that you would indeavour and be perswaded to get an interest in Christ seeing there is so much priviledge comming to those that are in Christ Whosoever is in Christ is not under the Law but under Grace as therefore thou desirest not to be under the Law so labour thou to be found in Christ above all things study this how to get a part in him My brethren The Lord Jesus Christ is amongst you he is daily offred to you oh doe but receive him and you shall receive this priviledge to be under grace and not under the Law Indeed there are a great many hard things to be done of them that will have a part in Christ they must deny themselves they must take up the Crosse and follow him there is a great many things to be lost they must lose the love of all their carnall friends their sinfull liberties the applause and favour of the world yet notwithstanding all these difficulties be you perswaded to entertaine Christ whatsoever it cost you for if you will entertain Christ you shall come to be in this state not to be under the Law but under Grace Therefore when God calleth you inviteth you and offereth his Sonne unto you oh in brace him Open your everlasting doores and let the King of glory come in When Christ is tendered upon these conditions that you receive him to be your King your Priest and Prophet that you kisse that Son of God and give up your selves in all things unto him to let him reign over you oh doe it for by this you shall come to have this priviledge that you shall not be under the Law but under Grace And what then shall hurt you No sinne all shall be pardoned No defect all shall be covered No want of obedience the least shall be accepted What can a poor soule desire more Therefore when ever Christ is offered to you joyn your soules to him that you may be in that condition not to be under the Law but under Gree. Thus much for the ground and reason of the former promise why sinne should not have domision over them because they are not under the Law but under Grace And so much for this time and this Text. FINIS VVISDOMES ATTENDANTS OR THE Voice of Christ To be obeyed By that Reverend Divine THOMAS HOOKER Late Preacher in New England JOHN 10.27 My sheep hear my voice and I know them and they follow me LONDON Printed by G. D. for Francis Eglesfield and are to be sold at the Sign of the Marigold In Pauls Church-yard 1651. Wisdomes Attendants OR The Voice of Christ to be obeyed SERMON IV. PROV 8.32 Now therefore hearken unto me O ye children for blessed are they that keep my wayes AFter the Wiseman had discovered the delusions of the adulterous woman in the former Chapter In this he bringeth in Wisdome as a holy and chast matron propounding seasonable and comfortable counsell to all the sinfull sons of men And in this speech of Wisedom there are two parts or passages First the Sermon it self from the beginning of the Chapter to the words now read Secondly the application thereof from this verse to the end of the Chapter whereby wisdome laboureth to work the souls of those to whom she had delivered the former truth and commended her self by many forcible arguments to the imbracing of her blessed counsell Now therefore saith shee hearken unto me As if she should say If this be true that formerly hath been delivered to you that happiness and comfort grace and glory are propounded unto and shall be bestowed upon them that hearken and give attention to the words of wisdome What now remaineth but that forsaking all other courses both the devises and delusions of the adulterous woman and all the beguiling inticements of the world and Satan you come cheerfully and hearken attentively to the counsell that is propounded to you and you shall not doe this in vain you shall not labour for no benefit but those that so hear as to keep my Waies shall not onely be obedient to me but receive a blessedness from me for blessed are they that keep my waies In the words themselves there are two passages to be observed First the duty that Wisdome calleth for Now therefore hearken unto me O yee children Secondly the Argument whereby shee laboureth to draw the hearts of those unto whom she speaketh to give entertainment to that she requireth for blessed are they that keep my waies In the duty it self you have first the parties spoken to Children Secondly the dutie that must be performed by these children hearkning Hearken Thirdly the partie that they must hearken unto to mee to Wisdome Lastly the strength or force of reason from whence all this followeth implied in the first words Now therefore considering what counsell hath been administred to you considering all the sevarall reasons propounded to perswade you Now therefore hearken unto me Concerning the first of these The Parties to whom Wisdome speaks I shall not say any thing because I would hasten to that I most principally intend being unwilling to be tedious or hold you over long Let us come therefore to the second thing the dutie that is required and that is hearkning and we will joyn with this for the quicker dispatch the third passage in the Text the Partie to whom they must hearken unto me Hearken unto me And first let me shew you what is to be understood here by hearkning By hearkning briefly you must understand these several particulars The first is a hearing with the ear The second is a closing with the truth by the understanding of that we hear for look as the ear receiveth the sound so the mind and understanding must apprehend the sense and assent to the truth of what is delivered Thirdly the memorie must retain and hold that which the understanding hath