Section 930
III. Concerning the reign of grace, in opposition to the reign of sin
It may be very proper, in the first place, to say something concerning the reign of sin, which the apostle affirms was unto death.
The dominion of sin is universal; it has extended its empire over the whole race of human creatures: Elect, as well as non-elect, are under the power and dominion of it, until by irresistible, powerful, and efficacious grace, they are translated out of that kingdom into the kingdom of God's dear Son; and then sin shall not have dominion (Romans 6:14) oujkurieieusei, "shall not lord it over them, " because they are not under the law, but under grace; they are then no longer the subjects of sin, because translated into another kingdom, and so become the subjects of Christ; who is the head of the covenant of grace, as Adam was of the covenant of works; by whom sin, and death by sin, set up their empire in the world. Now it does not become any of those who profess themselves to be Christ's subjects, to yield any obedience to the laws or lusts of sin; let not sin, therefore, reign in your mortal body, that ye should obey it in the lusts thereof (Romans 6:12).
And as sin's empire is universal over every man, in a natural state, so its seat and throne are in every heart which is in the same condition; from thence it issues forth its laws, which have a mighty power in them to enforce obedience thereunto, from the several parts, both of soul and body: Hence you read of the law of sin, in opposition to the law of the mind, which law of sin has sometimes very great strength in a regenerate man, and is a ruling governing principle in an unregenerate one; even as the law of the mind, or the law of grace, is a ruling governing principle in a believer, also mention is made of it, in opposition to the law of God, the one requiring obedience thereunto, equally as the other; as also you will find that and the law of death coupled together, because the kingdoms of both are of the same beginning, extent and duration when sin entered into the world, death did so too; when sin let up its empire, death did likewise: over whom sin reigns, death does also; and when the one ceases, then will the other; their laws, interests, and kingdoms stand and fall together (Romans 5:12, 14).
And as it has erected a government in the world, and issues forth its laws, so it has its voluntary subjects, who observe there laws, not out of fear, but love; though while they promise themselves liberty, they become the servants of corruption; and are mere slaves and vassals to sin, while they are so greedily fulfilling the desires of the flesh, and of the mind: And for all this hearty and cheerful service, they will have no other stipend paid them, than death; for the wages of sin is death (Romans 6:23); which is what our apostle intends, when he here says, that sin hath reigned unto death: and how it has done so, will deserve our consideration. Sin hath reigned unto death,
1. By subjecting all to a corporal death; this is what is intended in the threatening annexed to that positive law given to Adam, as a public person, mentioned in Genesis 2:17 though not to be understood exclusive, either of a spiritual or eternal death. Now Adam breaking that law, he himself immediately entered into a state of mortality; from that time his body became mortal, and a sentence of death passed upon him, and all his posterity; so that from that time this kind of death, or what is equivalent to it, has reigned, and will continue to the end of the world to reign over all the sons and daughters of Adam. But here a question arises, which deserves consideration, and that is this, namely, How comes it to pass that believers are not exempted from this kind of death, seeing Christ has undergone it in their room and stead, and made satisfaction for that sin, and all other sins of theirs, which first introduced it? I answer, It is true, Christ has done all this for them, and yet they are not exempted from death; nevertheless, through Christ's death and satisfaction, it ceases to be a penal evil, it is disarmed of its sting, and becomes one of the believers' privileges, death is yours (1 Corinthians 3:22). So that now, blessed are the dead that die in the Lord; the saints may, as often they do, in their last moments, when God puts it in their mouths, sing that song, O death where is thy sting! O grave where is thy victory! (1 Corinthians 15:55).
For death to them is the end of all sorrow, a total abolition of sin, and a happy transitus or passage to the heavenly glory; and therefore it is they are not exempted from it.
2. Sin hath reigned unto death, by bringing upon all a spiritual death, whereby they are destitute of all spiritual life and motion, and incapacitated to perform any spiritual action; and in this condition are all the elect of God, as well as others, till the Spirit of life from God enters and speaks life into them; and you hath he quickened, who were dead in trespasses and sins (Ephesians 2:1); where the apostle does not only observe, to the believing Ephesians, the blessing of grace which was then bestowed on them, and that deplorable condition which they were formerly in; but also what it was which brought them into it, namely, their sins and trespasses; for, if it had not been for grace, they had never been quickened, so if it had not been for sin, they had never been dead. But,
3. Sin hath reigned unto death, inasmuch as it hath rendered all deferring of eternal death; for the wages of sin is death, that is, eternal death, as is manifest from the antithesis or opposition, in the following words, but the gift of God is eternal life; and this bids fair to be the sense of the words in my text; for if the reign of grace be according to the reign of sin, and the reign of grace be unto eternal life, then the reign of sin must be unto eternal death. Now, I say, all, by sin, are deserving of this death, though it is not inflicted upon some, because of Christ's satisfaction, only upon those who live and die in a state of impenitence and unbelief; for the fearful and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and liars, shall have their part in the lake which burneth with fire and brimstone, which is the second death (Revelation 21:8); what in another place of scripture is called eternal damnation, is here called the second death; a phrase peculiar to John in his Revelation, though frequently made use of by the ancient Jews in the same sense; thus you see in what sense sin hath reigned unto death.
I shall now consider the reign of grace, in opposition to this reign of sin. And we may, by grace here, understand either grace in the heart of God, which is gloriously displayed in our salvation, or else grace in our hearts, which is wrought there by the Spirit of God.
First, By grace may be meant, grace in the heart of God; and then taking it in this sense, we may observe that God's grand design in the contrivance, accomplishment, and application of man's salvation, is to set forth and magnify the glory of his grace; which end and design of his are effectually answered; for grace reigns, and reigns gloriously in every part thereof; it is gloriously displayed in the election of a certain number in Christ unto eternal life, and therefore called the election of grace (Romans 11:5); upon the very mention of which, the apostle in the next words thus argues: And if by grace, then is it no more of works; otherwise grace is no mere grace. But if it be of works, then is it no more of grace; otherwise work is no more work; an argument which the adversaries of grace can never answer; a dilemma they are plunged into, out of which they can never emerge. it is also gloriously displayed in that everlasting covenant made with Christ before the world began, which is so well stored with valuable blessings, and exceeding great and precious promises: It likewise gloriously appears in the mission of Christ into this world, to obtain eternal redemption for us; for God commended his love towards us, in that while we were yet sinners, Christ died for us (Romans 5:8): Grace also manifests itself in effectual vocation; for he hath saved us, and called us with an holy calling; not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus, before the world began (2 Timothy 1:9); and so also in our justification, adoption, remission, and glorification, as has been more fully evinced under the second general head. And now let us not forget to take notice, that this grace reigns in a way of righteousness, consistent with the glorious perfections of God's holiness and righteousness. God, in drawing the glorious model and platform of man's salvation, so ordered it, that there should be no disagreement between the divine perfections, but that all should shine with an equal glory; and therefore he set forth Christ to be a propitiation, through faith in his blood, to declare his righteousness, that he might be just, and the justifier of him, which believeth in Jesus (Romans 3:26): So that through Christ's fulfilling the law, atoning for sin, and satisfying divine justice, the honor of God's holiness is effectually secured, and the glory of his righteousness displayed, as well as his grace and mercy magnified; thus mercy and truth are met together, and righteousness and peace have kissed each other (Psalm 85:10).
With this glorious scheme, and the sweet harmony of it, was our dear deceased friend often affected; and I scarce ever heard him mention this place of scripture, which is the subject our present discourse, but I always observed, that he took it in the sense now delivered, which made me the more willing to take notice of it.
But then again, grace reigns unto eternal life, by Christ; it shall never be frustrated; God will never be disappointed of his end, to wit, the glory of his grace. It reigned from all eternity, it reigns in time, and it will reign to all eternity: It reigned in the contrivance; it reigned in the accomplishment, and it reigns in the application of it; for God has so ordered it, that it should be by faith, that it might be by grace, to the end the promise might be sure to all the seed (Romans 4:16); and it will reign till it has brought us to the full possession of salvation, even eternal life, by Christ. But secondly, let us now consider the words, as they may refer to grace in us.
This supposes an ejection of the strong man armed, a demolition of sin's empire and throne in the sinner's heart; which are effected by the powerful grace of the Spirit, in making the weapons of our warfare effectually mighty for the pulling down those strong holds. It also supposes a principle of grace implanted by the same hand; which principle exerts itself, reigns, and maintains its ground against all opposition, which it will do, if true, though it be but small; for it is an incorruptible, immortal, never-dying seed, a well of water, which springs up unto eternal life; and a good work, which being begun, shall be performed until the day of Christ .
Also this grace reigns by righteousness; it is supported and maintained by it; as Solomon says, the king's throne is established by righteousness; so is this throne of grace by Christ's righteousness imputed, and his grace imparted. All our peace, joy and comfort, in a great measure, result from, and are maintained by faith's living on Christ's righteousness, and by an apprehension of our justification by it; for being justified by faith, we have peace with God, through our Lord Jesus Christ; by whom also we have access by faith into this grace, wherein we stand, and rejoice in hope of the glory of God (Romans 5:1, 2).
Also this work of grace is maintained by fresh supplies of grace, from that fullness which is in Christ, out of which every believer does receive, more or less, even grace for grace . Now both these together, namely, righteousness imputed, and grace imparted, will bring a soul safe to eternal life. Christ's righteousness is our title to, and the Spirit's grace from Christ, is our meetness for, heaven; and without both there none shall enter there. Now I will only add this one observation more, that is, that all this grace, righteousness, and eternal life, come to us through Jesus Christ our Lord. All the discoveries of grace, which are made to our souls, are through Christ; and all that grace which is implanted in us, is from him, as well as all those fresh supplies by which it is maintained. Also that righteousness, by which we are justified, is in him, and that eternal life, which we are the expectants of, is through him.
Thus have I endeavored to open and explain to you, this glorious and comfortable portion of scripture, according to the desire of our deceased friend, whose character may now be expected from me. I apprehend that the design of funeral discourses is not to praise the dead, but to instruct the living; and sure I am, our dear friend had no such thing in view, when he desired a discourse from this text, on this occasion. How well he filled the relations of an husband and parent, his wife and children are here the mournful witnesses. How well that of a neighbor, many of you here present can attest; and how well he behaved himself as a member and officer of this church, that universal esteem he gained among the members thereof, is a sufficient indication. The inward frame of his soul was generally very warm and lively; and with an uncommon seriousness, warmth and affection, would he speak of the great things of God. His light in the gospel was very considerable, and his conversation agreeable to that gospel which he professed; notwithstanding his employment in the world, daily threw him in the way of a great many snares and temptations. In short, he appeared to be an instance of mighty grace, reigning through righteousness unto eternal life. I shall add no more, but some brief improvement of this discourse, and so conclude.
1st, What encouragement is here for poor sinners from hence to hope for grace and mercy through Christ? What though, poor soul, thou seest the aboundings of sin in thy nature, and in every power and faculty of thy soul; yet look up and view the superabounding grace of God streaming through the person, blood, and righteousness of Christ; it is a mercy that thou seest the plague of thine own heart, and art not lest to thy native blindness, to a vain conceit of the goodness of thy estate, when thou wert poor, wretched, miserable, and blind and naked; take heart, therefore, and do not be discouraged; Christ’s grace is sufficient for thee; and where sin abounded, grace hath much more so; there is enough in Christ for thee; there is righteousness to clothe, and bread to nourish, grace to sanctify, strength to support, and every thing needful for thee; go to him as a poor perishing sinner, implore his grace, and venture on him, I dare say he will not reject thee.
2dly, Though here is encouragement for sinners from hence, yet no encouragement to sin. The doctrine of grace is no licentious doctrine; it gives no liberty to sin, nor encourages persons in it; however it may be clamored against, and bespattered by persons who neither understand the doctrine, nor have felt the power of it on their souls: that though there is more grace in Christ to save us, than there is sin in us to damn us, or because the more sin has abounded in us, the more his grace superabounded in our salvation; does it thence follow that we are, by this doctrine encouraged to continue in sin that grace may abound? No, God forbid; how shall we that are dead to sin, live any longer therein? Which the apostle takes notice of in the beginning of the next chapter, foreseeing what objections would be formed against it, and how much it would be aspersed by a spiteful and ill-natured world. And whatever may be advanced against it, this doctrine is the foundation of all real holiness, the saints bulwark against apostasy, and their magazine of solid consolation.
3dly, If the grace of God is so apparent in our salvation, what reason have we to admire it, and to glorify God for it? The grace of the Father abounds towards us, and the grace of the Son abounds towards us, and so does the grace of the Spirit; therefore we should be equally concerned for the glory of the eternal three, whole grace has much more abounded where sin did abound; and this we cannot but do, when we consider what has been bestowed on us, and how much more is yet in reserve for us, though we are altogether undeserving of it.
4thly, Seeing that without Christ's righteousness imputed, and his grace imparted, none can enter into the kingdom of heaven; how much should souls be concerned for both; that this grace might be within them, and Christ's righteousness put upon them, that being thus cloathed, they may not be found naked?
And then, lastly, With what comfort can any look death in the face, if sin reigns over them, and not grace in them? over them will the second death reign eternally; for none shall reign with Christ in glory, but those in whose hearts grace has reigned here.
But, on the contrary; how cheerfully do those resign themselves into the arms of Christ when death approaches, who have known the grace of God in truth? these shall for ever reign with Christ, and dwell in his presence; in whole presence is fullness of joy, and at whose right hand are pleasures for evermore: there shall live in the continual view, enjoyment, and admiration of boundless grace; ascribing blessing and honor, and glory, and power, unto Him that sits upon the throne, and to the Lamb for ever and ever . Amen .