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
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
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
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
thee that art a beleever Exod. 14 13. Moses said to the people Fear not stand still see the salvation of the Lord which he will shew you this day What is that For the Egyptians whom you have seen to day you shall see them again no more for ever This was typicall this was a type of Christs redeeming thee that art a beleever from all iniquitie I say therefore to thee stand still and fear not be not afraid of any thing art thou invirond round about with iniquities as they were with the Egyptians fear not stand still be but patient a little soon shall â—he time come wherein thou shalt see the salvation of the Lord for thine Iniquities whom thou now seest thou shalt fee them again no more for ever This is the very end of Christs dying therefore this end shall be made good Oh let us rejoyce together in the redemption of the Lord Jesus Christ How would it glad our soul if we were vassalized to the Turk or slaves to the Moors to be redeemed from that vassalage and slaverie If we were to be imprisoned but all our life time for a debt which we could never pay how would it rejoyce our soul if a friend should come and pay our ransome and discharge our debt and set us free Behold here my brethren a greater redemption wrought for thee by Christ thou art redeemed from under all iniquitie not with a temporarie redemption thou mayest be redeemed in thy body from a slave and taken captive again the next yeer thou mayest be redeemed out of prison for debt and brought in again soon after but the redemption thou hast by Christ it is an eternall redemption as it is called Heb. 9.12 an universall redemption it is from all iniquitie and it is for ever Here is the first Use Admirable consolation to all beleevers you that are not sensible of this comfort are not beleevers Christ hath given himself for this end to redeem us from all iniquitie therefore assuredly his end shall be effected all beleevers shall be freed from all iniquitie The Second Use is for Exhortation Is this the end why Christ gave himself to redeem us from all iniquitie then let us that are beleevers be exhorted to these two things First of all let us be afraid of coming under any Iniquitie The Lord Christ did so much desire our redemption from all iniquitie That he gave himself for that end Oh then let us bee afraid of being again brought under the power of any iniquitie Hath Christ so much desired our freedome from Iniquitie as that he gave himself for that end and shall not we have a care that Christ may have his desire in keeping our selves free from iniquitie Suppose a Father had been content to redeem his son out of prison wherein he was perpetually to lie for debt to sell all that he had and to strip himself of all his estate to set his son free should we not cry out of that son that should after that he was redeemed so costly by his father again turn Prodigall It is as grosse a thing my brethren for us that are redeemed by Christ with so costly a Redemption as is even the giving of himself to rush again under the power of that iniquitie from which to redeem us Christ hath given himself Suppose a father should so love a son as that for the curing and freeing of him from a disease he should shed his own hearts bloud should we not judge it abhominable for that son presently to run again into the infection of the same disease when as his father with so much love and cost even his own life had procured his freedome from the disease I beseech you consider it the Lord Jesus Christ hath therefore given himself to be a man to obey the Law to suffer the wrath of God and to die that we might be redeemed from iniquitie Oh therefore let us ever be fearful of coming under iniquitie any more let us not suffer our selves to be defiled with that sin from which to deliver us Christ hath given himself Certainly if any argument in the world would perswade people not to given way to sin but to deny ungodliness and worldly lusts and to live soberly and righteously in this present world this will doe it When therefore thou art tempted to commit a sin reason thus with thy self Now that I am tempted to sin here is presented to me pleasure or honour or profit or escape from trouble and if I will commit the sin I shall attain many of these but let me remember that to the end I might bee brought out of sin Christ gave himself Is not Christ more worth than profit more worth than pleasure of more worth then my life why then to save my self from danger or to gain profit or pleasure or honours should I rush into a sinne out of which Christ to pluck me hath given himself Consider of it for this I assure you that there are none whom Christ hath redeemed from Iniquitie but he doth put into them such a spirit that they shall for ever after bee carefull to keep themselves from iniquitie The Lord Christ would not bee at so great cost to give himself for an end that should be frustrate he hath bought our redemption with the price of himself therefore he will make it sure that it shall be effected If therefore you find your hearts bold to run into any sin and ready to put your selves into all iniquitie you are not those that are redeemed by Christ Consider for the proof of this these places James 1.27 Pure religion and undefiled before God and the Father is this to visit the fatherlesse and widowes in their affliction and to keep himself unspotted from the world Observe it where there is a true Religion there men keep themselves from the spots of the world And you shall finde this also excellently and plainly laid down in 1 John 3. from the 6. verse to the 11. Whosoever abideth in him that is in Christ sinneth not whosoever sinneth hath not seen him neither known him Little children let no man deceive you he that doth righteousnesse is righteous but in v. 8. He that committeth sin is of the devill Observe these Phrases of the Scripture And in v. 9. Whosoever is born of God doth not commit sin for his seed remaineth in him and be cannot sin because he is born of God And in v. 10. In this the children of God are manifest and the children of the devill whosoever doth not righteousnesse is not of God In few words here is a plain tryall who are Gods and who are the Devils children whoever sinneth whoever doth not righteousnesse is of the Devill is not of God Take notice of it I beseech you they are the very words of the Spirit of God And to this you may adde that in the fifth Chapter of the same Epistle of John v. 18. We know that whosoever is born of
he was a spirit and not flesh he neither had bloud nor bones nor any body at all but yet for beleevers did Christ dispose of himself so that he might become a man he that was God the second Person in Trinitie the maker of all flesh he did so order it that he gave up himself to Incarnation to become a man This is that you have excellently exprest in Phil. 2. 6 7. Who being in the form of God thought it not robberie to be equall with God that is who was God Gods equall one and the same with God therefore equall with God in majestie in power in glory in all perfection Well though he was God yet he made himself of no reputation and took upon him the form of a servant and was made in the likenesse of men Here was the first thing Christ gave himself to he gave himself to become flesh to become a man and all this for beleevers This was a great act for the Creator to become a creature for him that was eternall invisible immortall incorporeall spirituall for him to be of the seed of man that was mortall that was corporeall that was visible and had some proportion with the nature of beasts Nay not only did the Lord Christ give himself to be a man but he gave himself for beleevers to be of the lowest ranke of men therefore the Text saith he tooke upon him the form of a servant and was made in the likeness of men There are two things in those words First he was made in the likeness of men the meaning is not that he was like a man and no man as some heretiques would have grounded upon this Text for the Scripture plainly enough sheweth that Christ was a man but by the likeness of men here is meant a likeness to them in all infirmities sin only excepted hee was not only of the nature of man but he gave himself to be like men in this frail and infirm condition wherein they are so that he was subject to the like infirmities that men were only without all sin that is meant by the likenesse of men Christ he might have been a man and have lived without weariness without faintness without hunger and thirst he might have lived without meat and drinke without sleep and rest as he doth now in heaven where he is a man but Christ as he gave himself to be a man for beleevers so he gave himself to be like men in all sinlesse infirmities for beleevers Thus he abased himself below man below man as mans nature was in innociencie below that which was the nature of men he even gave himself to the meanest infirmities of men without sin Another thing in these words is In the form of a servant he did not only give himself to be a man and to be subject as men are to all sinlesse infirmities but he gave himself to be in the lowest ranke of men even to be a servant amongst men He took upon him the form of a servant The Lord Christ might have been in the likeness of men a man subject to all humane infirmities without sin and yet been a great man a Commander a Governour a man of place But for beleevers Christ gave himself to be of the lowest ranke of men to be a servant the Son of man came not to be ministred to but to minister Here is the First thing to which Christ gave himself for beleevers even to become a man subject to all sinlesse infirmities to become of the meanest ranke of men even a servant amongst men 2. The Second thing to which Christ gave himself for beleevers whereto he disposed himself that he might be their ransome it is to the obedience of this Law to the fulfilling of all righteousness This is that which the Scripture plentifully expresseth you may take one place for all Matth. 3.13 14 15. Christ there cometh to John to be baptized of him Baptism was an Ordinance of God appointed to men by the Law of God Christ hee cometh and putteth himself under the obedience of this Law in this particular John knowing what Christ was that he was God he refuseth to baptize him he knew Christ had no need to obey the Law in this or any other particular the Law was but the counterpain of that righteousness which is in the nature of Christ as he is God therefore what need he come to put himself under the Law that was above the Law of whose holinesse and righteousnesse the Law was but a Coppie Now what is our Saviours Answer Jesus said unto him Suffer it to be so for thus it becometh us to fulfill all righteousnesse As if he should have said John indeed I know it is true if you look upon strict terms there is no need I should obey the Law yet notwithstanding though I need not Let it be so for it becommeth me to fulfill all righteousnesse I have given up my self to this work to fulfill the Law for them that to the worlds end shall beleeve in me Here then is the second thing Christ gave himself to the obedience of the Law to the working of all righteousnesse therefore it is that he is often described in the Scripture to be that just one that holy one of God one in whose mouth there is no guil all which are but expressions of his obedience to the Law This Christ did in both his Natures not onely as he was man but even as he was God for in all the actions of Christ you must not separate the Deitie from the Humanitie I pray observe it there is no action of Christ would be of efficacie and vertue sufficient for beleevers if it were separated from the concurrence of the Deitie Therefore Christ as he was the second person in the Trinitie did give up himself to the obedience of the Law thereupon is that that it is called the righteousnesse of God Rom. 3.21 But now saith the Text the righteousnesse of God without the Law is manifested by the Law What is meant by the righteousnesse of God There is nothing meant but the obedience of Christ to the Law Christ his perfect obedience to the Law is the righteousness of God Why is it called the righteousnesse of God not only because God found it out but because God wrought it this white linnen garment of Christs righteousnesse it is woven by no other then by God himself it was the second Person in Trinitie that wrought this righteousnesse therefore it is called the righteousnesse of God Not that the second Person in Trinitie in himself obeyeth the Law of God for that is impossible but it is said to be the righteousnesse of God and so that God did obey the Law because the second Person in Trinitie did fulfill all righteousnesse and obey the Law that nature which was the nature of the second Person wherein the second Person in Trinitie did subsist that nature I say obeying the Law the second Person may
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
thou finde that God commandeth thee much and thou doest little but yet thou art in a condition wherein the Lord hath promised so thou wilt use the means and trust upon him to make thee able in an acceptable manner to doe all that he biddeth thee doe Doth the Law threaten doth the Law curse yet thou art in a condition wherein neither the threatning nor curse of the Law shall ever reach thee to condemnation Findest thou mighty rebellions in thy nature against the Law of God yet thou art in a condition wherein is promised a new nature which shall be made conformable and subjected to the Law of God What should make thee therefore hang down thy head Sharply are such Christians to be reproved that being in Christ lead lives as if they were out of Christ Doest not thou make the world to thinke that that is false which Christ saith That his yoke is easie and his burthen light If Christs yoke be easie and his burthen light why is it saith the world that the servants of Christ walk so disconsolately and complain of heavie burthens You shall find an exhortation of the Apostle in 2 Cor. 6.1 We beseech you that you receive not the grace of God in vain There is a double receiving of Gods grace in vain The one is when as Gods grace is offered and preached to people and out of love to the world and to their sins they slight it and will not receive it Another receiving the grace of God in vain it is when as people have entertained the grace of God and have entred into Covenant with Christ and yet notwithstanding doe not take the comforts that the grace of God affordeth them This is also a receiving the grace of God in vain This is thy case whoever thou art that art a beleever and yet notwithstanding doest not make melodie in thy heart and triumph over thy enemies What have the redeemed of the Lord to doe but to praise the Lord What have the members of Christ to doe but to rejoyce in Christ Doe you thinke when the Lord giveth that Commandement Phil 4. Rejoyce alwaies in the Lord and again I say rejoyce he doth not bid them rejoyce in riches in friends in honours in pleasures c. this is worldly this is damuable but he biddeth us rejoyce in the Lord in the priviledges we have by Christ through the New Covenant of Grace he biddeth us rejoyce and always rejoyce Do you thinke I say when God gave you that Commandment he had forgotten the state in which he left you that he had left you under the power of many sins subject to many failings unable to perfect obedience Doe you thinke I say again that God forgot the condition wherein he left you No God knew well enough what state he left you in that you are as Israel mingled with the Canaanites and yet he biddeth you to rejoyce why so There is ground enough for your rejoyceing because you are not under the Law but under grace and if under grace surely there is ground enough for your rejoycing notwithstanding all your failings Consider therefore then my brethren I beseech you doe not you receive the grace of God in vain doe not you slight as it were and not make use of the grace of God which thus administreth matter of rejoycing in all conditions to you that are in Christ when as you walke so lumpishly because of sin formerly committed or because of corruptions that for the present lie upon you Indeed I deny not but it becommeth Christians to mourn and they that doe not mourn shall never rejoyce in the day of judgement and the people of God are mourners in Zion Yet what kind of mourning There is a double sorrow A godly sorrow and a worldly sorrow A godly sorrow is this when as a soul melteth into tears upon the consideration of his sins and wants because he beleeveth that God through Christ will accept him notwithstanding them all this sorrow the more of it the better this sorrow melloweth the heart softneth the heart makes it frameable to the impressions of the word of God But now the other sorrow which is a worldly sorrow when as a soul is beaten out of heart because of sin formerly committed because of mighty corruptions that doe annoy him to mourn without hope and confidence of acceptance this is worldly sorrow and causeth death this is altogether unbeseeming Christians Receive now this sharp reprehension and be humbled for it and labour to remember your condition You are not come to mount Sinai but to mount Zion You are not under the Law but under Grace Therefore rejoyce in the Lord alwaies and be so cheerfull that the world may see that the service of Christ is a sweet service Here is the second Use The third is for Instruction to them that are not in Christ to such of you as remaine yet in your naturall estate The condition of them that are in Christ is this they are not under the Law but under Grace Thy condition who art not yet in Christ is just the contrary thou art not under grace but under the Law There are none that doe more assume to themselves the priviledges of grace then they that are not under grace You shall have your profane Wretch your painted Civillian your formall Hypocrite men that are dead in trespasses and sinnes that are servants to sinne while with full consent they obey sinne in the lusts thereof yet you shall have these challenge to themselves the priviledges of the Covenant of grace you shall have one swear an Oath and when he hath done say God forgive me you shall have another say I am a great sinner but I hope God will be mercifull to me Another I cannot keep the Commandements but I hope God will accept me thus these wretches that are in the gall of bitternesse and in the bond of iniquity they claime the priviledges of grace But I would have them know so many of you as have no evidences that you are translated out of the state of nature and ingrafted into Christ by his holy Spirit that you are not under grace but under the Law What is that You are in such a condition wherein nothing but perfect obedience shall stand you in stead If you pray as well as you can yet if you doe not pray as perfectly as God commanded in the Law you shall never be heard If you keep all the Commandements of God and faile but in one yet you shall be damned there is no accepting of imperfect obedience of you because you are not under Christ but under the Law And I tell thee this the Saints of God shall commit greater sinnes and goe to Heaven when thou lesser and goe to Hell Peter forsweareth his Master with an Oath and Curse and yet he is pardoned thou shalt not sweare and curse or deny Christ for the ordinary matter and shalt be damned Saul yeeldeth God imperfect