discouragement which of all others is the greatest hinderer of our endeavours after holinesse and might happily dis-hearten these Romans from yeelding obedience to this exhortation for they might think with themselves that it was impossible for them to keep sin from reigning in them and therefore it was in vain for them to indeavour to doe what he had exhorted them unto To prevent this discouragement the Apostle in this Verse that I have read unto you annexeth a promise to that his Exhortation and in the name of God asâ—ureth them that they shall attain to that which he had commanded them to labour for He had exhorted them that they should not let sin reign in them and here he promiseth that sin shall not reign over them Before I come to speak of the words as they stand alone by themselves let me observe one thing briefly from the coherence of them with the words going before and that shall be onely this That God commandeth his children to doe nothing but he promiseth to make them able to perform it Whatsoever God hath bid his people doe he hath promised that his people shall doe it It is a Point clear and evident from the Text the Lord here commandeth them that they should not let sin reign in them and here he also promiseth that sin shall not reign over them It is as evident in other places of Scripture I might give you divers instances thereof but that I onely purpose to touch this Point and no more because you see I gather it from the Coherence yet I will name you one or two for the fuller clearing thereof God commandeth his people to fear his name as you have it often in the Scripture and in Jer. 32.39 he promiseth to give them a heart to fear him I will give them saith he there one heart that they may fear me for ever for the good of them and their children after them The Lord commandeth his people to love him to set their hearts upon him My son give me thy heart as you have it in the Proverbs And the Lord promiseth that he will make them set their hearts upon him Hosea 2.14 I will allure her and bring her into the wilderness and speak comfortably to her the word is I will speak to her heart as it is in some of the Margents of your Bibles It is a metaphor alluding to the manner of a man that having a desire to have the conjugall affection of such a maid doth so set himself to allure her and draw her as to bring her heart for to love him so faith the Lord as I have commanded my people to give me their heart I will allure them and speak to their heart so as I will make them set their hearts upon me I need not give you any further instances you see the point is cleare and directly issueth from the coherence of the Text with the foregoing words and by these places and the like you may see the truth of the Doctrine viz. Gods gracious manner of dealing with his Children that he pmiseth to make them able to doe whatsoever it is that he commandeth them to doe And this my brethren is the difference between the Covenant of workes and of grace between the Law and the Gospel In the Law which is the Covenant of workes the Lord commandeth many things but promiseth to helpe them in nothing In the Covenant of grace which is the Gospel the Lord commandeth nothing but he promiseth to make them able to doe it If you aske me the ground or reason of Gods dealing thus with his Children I answer there is a double reason of it The first is Because it is Gods purpose that his children shall obey in some measure all his Commandements It is the purpose of God he hath decreed it from all eternity that his people shall obey his Law not perfectly for that they have done onely in Christ their Head their Husband their Undertaker not legally for that is impossible considering their infirmities but evangelically in uprightnesse though not in perfection In truth though not in measure and degree This the Lord hath decreed from all eternity that his people shall keep his Commandements as you see it promised in Ezek. 36.17 They shall walk in my statutes and keepe my judgements and doe them Now Gods promises they are nothing else but the expression of his eternall purpose to his children so that whatsoever God hath promised to his children that he hath from all eternity purposed to his children God therefore having purposed this that his children shall keep his Commandements in an Evangelicall manner he must make them able to doe it for except God helpe them to performe what he requireth it is not in their power to doe it In regard of obedience to Gods Commandements Gods children are as the world was before it was made when it was nothing there was no power in the world to have a Sunne or Moone to have a Sea or Firmament to have men or beasts because the world was nothing So there is no power in Gods children to obey any Commandement for in regard of obedience to God they are as nothing they are dead in trespasses and sinnes therefore they are said to be created of God unto good workes implying that before they were nothing If therefore God will have it done God must give them a power to doe it Indeed it is true they ought to doe it though they cannot for they had a power once in Adam therefore God may justly require it of them yet they cannot doe it for they are nothing Here is then the first Reason why God hath promised to enable him to doe all that he hath commanded because he hath purposed and resolved that they shall obey him and without his ability they cannot obey him for they are dead in sinnes and trespasses The second Reason is Because God hath for divers wise ends decreed that all the obedience of his children shall come from Christ and by Faith This is expresse in the Scripture to the end that no man might glory in himselfe but that all glorying might be in Christ God hath decreed this that no obedience shall be wrought by any that is acceptable but what shall come from Christ by Faith Now if it come from Christ by Faith then it must come by a promise for there is nothing the object of faith but a promise and a divine promise To the end therefore they may have a promise God hath promised to enable them to all he commandeth that so they by faith resting upon this promise they might come to this obedience by faith and so may have nothing to glory in themselves Here are the two Reasons of the point And so you see the observation cleare that God commandeth his people nothing but he promiseth to make them able to performe it There is onely this caution to be added that howsoever God promiseth to enable his people
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
shot in the spirit and soul of Christ To be brief this you must know whatsoever beleevers should have suffered for their sins whether it be in the losse of the sense of Gods love or in the sensible feeling of the wrath and divine displeasure of Almightie God all that Christ suffered so far as can be suffered without sin and without the guilt of a defiled conscience Now to all this did Christ give up himself for beleevers to the end that beleevers who have lost the love of God might have it Christ gave up himself in regard of sense for a while to lose all sense of Gods love to the end that beleevers might not feel the insupportable burthen of the infinite wrath of God Christ took it upon him and endured it and all this Christ did willingly and freely and of his own accord therefore the Phrase in the Text is Emphaticall Who gave himself and Christ saith of himself I lay down my life Beleevers did with full consent sin Christ must with full consent suffer or else Christ could not deliver beleevers from the wrath of God This appeareth because that Christ when hee knew that Judas should betray him he goeth to that place where he was wont and knew that Judas would come there After that Judas and the Souldiers come out of seek Christ Christ cometh and offereth himself Whom is it that you seek saith he We seek Jesus of Nazareth I am he saith he he offereth and declareth himself to them putteth himself into their hands and whereas he makes them to let all his Disciples scape yet he suffereth them to take himself Could Christ make them let the Disciples go and could hee not have made them let himself go Again our Saviour did but speak and they went backward and fell to the ground he that could throw them down backward could be not have killed them with his word if he pleased Again when Peter drew out his sword and went about to defend him Peter saith he put up thy sword I can pray to my Father and hee shall presently give me more then twelve Legions of Angels One Angel in one night slew in the camp of the Assyrians an hundred fourscore and five thousand men and what then could twelve Legions of Angels have done This Christ could have had for a word speaking to his Father but he did freely and willingly give up himself to all these torments for beleevers and he did not onely suffer them as a man but as a God For as I told you in his obedience so I tell you in his passion you must not sever the Divinitie of Christ from his humanitie For howsoever the Godhead could not suffer yet notwithstanding the Godhead did these things it was the nature of Christ that suffered Whatsoever a man doth with any part of himself though it be with his bodie the whole man is said to doe it because all actions are attributed to the person it was that nature that subsisted in the Divine Person that endured all these things therefore it is said that God shed his bloud Again the Godhead did withdraw it self and so had a hand in the passion of Christ the Godhead did withdraw it self from the revelation and manifestation of it self to Christ Again the Godhead did suffer it self to be eclipsed to be vail'd to be obscured and so may have a hand in suffering Again the Godhead of Christ did support the humane nature to bear the other wayes insupportable wrath of God But in all these respects the Lord Christ as God as well as man gave up himself to this for beleevers Hence is that Emphaticall speech Zach. 13.7 Awake O sword against my Shepherd and against the man that is my fellow Observe that speech Awake O sword here God speaks to his wrath to his divine vengeance to fall upon the man that is his fellow Christ as Gods fellow did suffer the wrath of God now Christ is not Gods fellow but as Christ is God Christ as Gods fellow suffered the wrath of God therefore Christ as God gave himself up even to suffer for beleevers And observe the Phrase Awake O sword against the man that is my fellow the very justice of God could not tel how to lay stroaks upon this Son of God til God bid it it stood as it were in amazement for to strike the man that was Gods own fellow What for God to strike his fellow that man that was God how could justice doe this Nay justice could not till God bad it Awake O sword Thus you have seen the Doctrine opened to you what the things are to which the Lord Christ freely disposeth and bequeatheth himself for beleevers To Incarnation he that was God became man To the obedience of the Law he that was the Law-giver became the Law-keeper To suffering both in body and in soul both the wrath of man and the wrath of God This is the meaning of these words Hee gave himself for us Now as briefly as I can to make some Use of the Point and so to passe on to somewhat else First of all this Doctrine serveth to shew us the wonderfull love of Christ to beleevers Can there be greater love then for a man to give himself to one We count it the greatest love that can be between creatures that of the man to the wife and the wife to the man and why so because there is a giving themselves one to another which no creature else doth This Christ hath done he hath given himself to beleevers and he cannot shew greater love because he cannot do a greater thing and yet behold a greater than this he hath not only given himself to them but for them and that is a little more You may conceive it by a similitude If a man give himself to a woman to become her husband there is a great-matter in that but if the man shall give himself for the woman when shee is to die to die for her that is more he that giveth himself to her doth yet injoy himself but he that giveth himself for her doth lose himself he that giveth himself to men hath himself but hee that giveth himself for men hath given away himself Oh this this is the love of Christ to all beleevers He hath given himself for us he that was God made himself of no reputation made himself nothing for so the word is in the Originall he that was above the Law he hath put himself under the Law he that was a Soveraign is become a Subject he that was the God of life is become a man under the power of death he that was the Judge standeth as the person guiltie and suffereth the judgement Here is his love you that are beleevers to the end that you might enjoy Gods favour he hath given himself to lose Gods favour for the sense of it to the end that you might never go to hell he hath suffered himself to endure the uttermost
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
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
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
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
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
received The last and principall thing is the stooping of the soul and subjection of the heart to that which is understood and remembred For then indeed according to the Phrase of the Spirit of God in Scripture a man is said to hearken when the soul begineth to yeeld and subject it self and to take the impression of that truth which God is pleased to make known unto it and that is the meaning of the Phrase 1 Kings 12.15 The Text saith there of Rehoboam that when the ancient men came to counsell him he hearkned not unto them as if it should be said he heard them well enough and he understood them well enough and he retained their counsel in his memory well enough but his soul yeelded not to it his heart imbraced not that counsel he did not subject himself thereunto therefore the Text saith He hearkned not to the counsell of the old men The like Phrase we have touching the sons of Eli 1 Sam. 2.25 When their father spake to them after a cold fashion the Text saith They hearkned not unto the voice of their father They heard his words well enough and understood what he said but their souls stooped not their hearts submitted not they did not subject themselves to take in the impression of the truth upon them and to be framed to the wisdome of God revealed to them in the same So that my brethren then a man is said to hearken when his ear heareth the sound his understanding closeth with the sense and his memorie retains it and his heart cometh under it stoopeth to it yeelds up it self to the impression of the truths delivered to be disposed of thereafter In brief therefore this is the meaning A carefull attention to the word that includes the three former and obedience and subjection of heart to the word thus attended to comprized in the last Now for the party to be hearkned unto that is unto me What is meant here by the word mee If you have recourse to the beginning of this Chapter you shall see it is Wisdom And by Wisdom here you are to understand the Lord Jesus Christ so far as he hath pleased to reveal himself to us either in the Word of God or work of his grace For Christ is here especially meant but not Christ meerly or barely as God nor Christ in the second person but so far as the Lord Jesus Christ the wisdome of his Father is pleased by the work of his grace by the power of his Spirit in the Ministory of the word either written or preached to reveal himself to us So far he is said to be Wisdome The words now are clear you see what is to be understood by hearkning and who the parâ—ie is to whom we must hearken The Point then that ariseth from these two parts of the Text thus joyned together in the Explication is evident and it is to this effect Namely â—hat The voice of the Lord Jesus Christ ought onely to be attended to and must be obeyed of all his faithfull servants I say Of all his faithfull servants The Lord Christ thinketh 〈◊〉 vain to speak to others therefore he addresseth himself onely to his children These are they that must attend and obey his voice whatsoever he shall be pleased to reveal unto them they must submit themselves unto it and that before and above all others in the world The Point is clear and evident You see it is the main purpose and intent of Christ in this place and therefore hee calleth for audience he desireth to gain acceptance at the hands of men As if he should say in other terms Lay by all other advice onely hearken unto me my children let corrupt counsell carnall advice the sinfull delusions of all ungodly persons in the world let them all passe onely hear and hearken unto me entertain and unbrace my counsell submit your hearts to my instructions And not onely Christ requires this of his children in this place under the name of Wisdome but it is the injunction of God himself and that from heaven it is such a truth and of so great importance that God himself from heaven makes it known and giveth it in speciall charge to all the sons of men Matth. 17.5 When Christ was transfigured in the Mount There came a voice out of the cloud which said This is my beloved son in whom I am well pleased hear ye him Mark there came a voice out of the cloud It is not onely the voice of man that perswades you aâ—d enjoyns you to give audience to the Lord Jesus but God himself and that from heaven and that in mediately with his own mouth layeth this upon us as a dutie that we are to perform that we should hear his Son that is hear him above all more then all nay hear him onely and none but him It is that also which Christ himself calleth for Mat. 11.29 Learn of me for I am meek and lowly in heart As if he should say There are many masters and teachers in the world but leave all the rest and come hither and learn of me for I am c. Yea it is not onely the charge of God and command of Christ but it hath been and is the generall resolution of the Saints of God from day to day Mic. 4.2 all the people joyned hand in hand as it were Come say they and let us go up to the mountain of the Lord and to the house of the God of Jacob and he will teach us of his waies and we will walk in his paths for the Law shall go forth of Zion and the word of the Lord from Jerusalem As if they should have said Because from Zion cometh the Law because at Jerusalem the word of God is taught and revealed therefore it is high time for us to go thither come let us goe let us wait upon God there he will teach us of his waies and what remaineth we will walk in his paths we will stoop unto the truth delivered we will submit our selves to it and conform our hearts and lives to the will of God revealed to us from thence And you shall observe the holy Prophet David as though there had been no Temple no Priest no Teacher besides how his good soul is still breathing upward in many passages of the 119. Psalm Lord teach me Lord quicken mee Lord give understanding to thy servant c. He repaireth maâ—nly and chiefly to the Lord for guidance and direction Enough for the proof of the point But a man may aske after what manner must I hearken Hearkning I told you implyeth attention and obedience therefore you may remember that I put them both together in the Doctrine that it was our duty both to attend to the voice of Christ and to yeeld obedience unto it But how must I doe this For the opening hereof give me leave to discover unto you three particulars which are specially to be considered and are required of
say of good seed if it be very good it prospereth in all good grounds if it thrive not in one the ground we say is naught If the physick be good and it work not kindly upon the body the body we say is naught if it work not at all we reckon that body to be desperately ill and in a dangerous estate So it is here the Word of God is this seed it is this physick if when it is plainly and powerfully discovered in the evidence and declaration of the Spirit of God it work not upon us to the mortification and purging out of the corruption of nature if it take not root in the heart and grow there and spring up to everlasting life that heart is naught and as yet such a one is in a miserable condition and never yet had any true experience of the work of grace upon him never yet found any found and saving operation of the spirit in him so long as the Word of God in the ministry of it proves ineffectuall so long doth a man continue under the power of Satan and a slave to divers lusts If Christ in his Word get not the mastery of the heart certainly that heart is in the possession of the Devill It is a place of observable Rom. 8.7 The wisedome of the flesh by flesh there is meant the corruption of nature is enmity against God and saith the Text it is not subject to the Law of God nor indeed can it be It is an undoubted argument of a corrupt and unregenerate heart of an ungracious and fleshly heart that is not nor cannot be subject to the power of the truth of God I doe not say but the power of the word in judgement may oftentimes awaken a man and terrifie the conscience and yet the man remain still in the state of nature and unconverted but I say it is an ill signe when the soule of a man is not able to stoop to that purity and holinesse and goodnesse that is revealed in the Word when a man cannot say with the Apostle The Law is holy and the Commandment holy and just and good even then when it gainsayes him in his most dearest sinne and directly crosses him in his wicked courses My brethren God is holy and his Word is holy that heart therefore that opposeth the Word and stands out against it and refuseth to give entertainment to it must needs be an unholy heart where there is a likenesse and similitude there is an agreement it is impossible for the Word of God that is pure in it selfe to find any place in an impure heart he therefore that withstandeth the Word in the powerfull ministry thereof hath just cause not onely to suspect but to conclude of himselfe that he is yet farre from the kingdome of God and that there is as much difference between God and him as is between heaven and hell Mark for this end I beseech you a passage or two in the Scripture and suffer not your selves to be deluded by Satan and your deceitfull hearts Howsoever a man may make a tush of the truth of God now and think to plead a pretended hope of mercy whatsoever the Minister saith yet see what the Spirit of God concludeth of such men as withstand the power of the Word of God in the faithfull ministry thereof Observe therefore that place in 2 Tim. 3 8. It is the description of a naughty and wicked heart As Jannes and Jambres resisted Moses so doe these men What are these men Men of corrupt mindes and reprobate concerning the faith If there be a Jannes and Jambres resisting Moses standing out against the Word of God opposing the Ministers thereof who have hearts rising up against the truth of God when it is evidently and plainly revealed by his Messengers What are these in the judgement of God They are men of corrupt mindes and reprobate concerning the faith That is they have mindes not knowing hearts not approving the good Word of God and this is the just judgement of God upon them their mindes are so besotted and their hearts so hardned that they are fo farre from doing what God requireth that they desperately resist it and take up armes against it You have another passage of the Apostle to this purpose in Phil. 3. Many saith he are the enemies of the crosse of Christ but how shall we know them whose god is their belly whose glory is their shame who mind earthly things and what is the end of these men whose end is destruction It is a clear place suffer not Satan to blind your mindes my brethren if this be the truth of God as it is most true that it is so then certainly if any man find his heart guilty of these sinnes he must know himselfe to be in the state of damnation I appeal to any mans heart here present Is not the Word of God holy Is it not a gracious word Is it not a heavenly truth doubtlesse every heart will yeeld to it that it is a good Word of God There are none so senselesse I presume that dare openly professe that they care not for the Word of God and that there is not such holinesse and such goodnesse in it as is said to be in it I dare not think that there harboureth such a thought scarce in the heart of a man that liveth in the bosome of the Church It is true my brethren it is a holy and a good and a heavenly Word What then shall we think of that soule that opposeth this holy and gracious Word must we not conclude him to be an unholy and gracelesse man must not he that opposeth this heavenly Word of God be a hellish man Certainly it must be a marvailous profane and devillish heart that must goe against that heavenly truth whereby the soules of the Saints are converted and brought to heaven and made capable of the sight of the face of God who is holinesse it selfe Let men therefore be perswaded of this truth and take this Word home with you I doubt not but there be some in this Congregation that are yet in their naturall condition that are not subject to the Law of God that if you pursue them with the power of the Word they will turn back and resist it and gainsay it such swine as our Saviour speakes of that when Pearles are thrown before them will turn back and flie in the faces of those that dispence them and all to rend them Consider of it if thy heart therefore when the Word of God commeth directly and powerfully home to thee and laves hold upon thy conscience and telleth thee these and these sinnes thou hast committed such and such hypocrisies were in thy duties and performances such wayes of holinesse and precisenesse thou must walk in and such courses of sinne you must forsake if I say thy heart gainsay this truth and thou art carryed violently against the Word Alas poor soule think of it content