The Reigns of Sin and of Grace
Where sin abounded grace did much more abound; That as sin had reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.
The subjects which St. Paul treats of in his Epistles are so purely matters of Revelation, and his mode of illustrating and confirming them so much out of the beaten track, that often it requires no common attention to discern his purpose, or to follow where he leads. But, in this Chapter, his object is evident. Whether we have strength of mind, or not, to comprehend his reasoning, we may take the conclusion to ourselves, and thank God: for one more sweet and consolatory, was never yet heard upon our earth.
Here let us observe, that inferiority to others in intellect shall not be anv loss to us in eternitv.
4J THIRD SERMON.
The pliilosoplier reasons about the rain, and finds out the cause of it — another cannot reason at all, but shares in the benefit notwithstanding. In the study of Revelation, some are delighted with a series of truths, the order and connection of which they see antl follow — others are contented to be carried in the dark, knowing that they shall aliglit at last on a place where they are sure of their ground.
In this Chapter, a comparison is instituted between the miseries entailed on us by Adam, and the benefits obtained through Christ. It is shew, n that as death entered into the world by sin, so it jmssed upon all men by sin: not their own sin, indeed; for though there was such a thing as sin in the world from the time of Adam till the giving of the Law by Moses, it could not be imputed to the sinner while there was no Law: for if there be no rule, there can be no transgression of a rule — nevertheless death reigned ail that time, seizing all as it did Adam. Now as death must be a penalty due to sin, of what sin was it the punishment but of Adam’s? Correspondent to all this is the salvation by Christ. As by one ‘nums disobedience many were made sinners, so by the obedience of one shall many be made righteous. This is St. Paul’s owti statement of the doctrines of imputed sin and imputed
THE RKItiN.S Of SIX AND OV GRACE. 45
righteousness. 77ie Law, he adds, entered, that the offence might abound — the rule was given, that the oblicjiiity of men’s actions might ai)pear: but where sin abounded, Grace did much more abound; in order, that, as sin hath reigned unto death, even so might grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.
I. Let us consider THE REIGN OF SIN; and then the Reign of Grace.
From the fall of Adam, we must date the commencement of the Reign of Sin. The instant it was admitted into the world, it assumed sovereignty; and, to such a dreadful extent has it succeeded in establishing its empire, that there is not a human being which it does not claim as its subject, from the instant of its birth. Nor are its claims disputed. All yield themselves at first quietly to its government; and the greater part are zealous in supporting its cause, when any symptoms of discontent appear in others.
This has been the state of things from age to age. Men differ from one another, in country and complexion, in civilization, temper, and habit; but all have this prominent feature in their character, that they are devoted to sin. The most untutored have learned to do thfr
M ork of tlii.s master; and the most correct have not unlearned it. IMen quarrel and fight about forms of government; but they never attempt to dispute the authority of sin. It is absolute despotism, and yet the most high-spirited submit without a murmur. So firmly is its authority fixed, that, while the institutions of men have fallen into decay and their cities and empires been sw ept aw ay, sin has not lost its power and strength. Conquerors have risen up and overturned governments; but they never shook the empire of sin. Philosophers have professed to be disaffected — they wrote and gave lectures — they collected followei*s, and made a great shew of doing something for men, of breaking their fetters and setting them at liberty; yet nothing was done: and no wonder, for there is no reason to believe that the sages were warm in the cause. They were more anxious to diminish its influence in the world, than to eject it from their own hearts.
However wide-spreading the dominion of sin may be, its power is as much felt by each individual, as if it were all concentrated against him. A servant stands more in awe of his master than of the king of the country; at least he is more often reminded of his subjection to the one than to the other. Sin, there — fore, completes its tyranny by seizing, and
THE UEI(;XS OF SIN AND OF GRACE. 47
possessing for its own use, every member of the body, and every faculty of the soul, and makinij; them serve and obey. Many times, in the next Chapter, this is intimated: Ye were the servants of sin: Ye have yielded your members servants to unclcanness and to iniquity, unto iniquity. Again, it appears from the twelfth verse, that sin naturally reigns in our mortal body, and we obey it.
It is to little purpose to urge the number of benevolent actions which natural men do, as if in some things they were not mider the influence of sin, because it must be recollected that every defect is sin. There is no standard of right and wrong existing, but the Law of God, and that requires perfection. Measured by that rale, therefore, imperfection is sin. What is there then, that we can do, or say, or think, in which the power of this principle is not felt in a greater or less degree; and if it maintain that ascendancy in the heart, which it has by nature, w hat can proceed from it but that which is sinful? In that state, our motives and purposes, our imaginations and desires, our words and deeds, in short every thing that we do and every thing that we say is all wrong, ail sinful, wicked, and displeasing to God
To view the Reign of Sin in its true nature and fullest extent, we must notice two other
4Q ‘IfimD 5£R.M0X.
words of the text: unto dccd/t — sin hath reigned unio death.
We need not stay to notice ail the other miseries brought on us by this tyrant — the havoc and ruin, the devastation and desolation, which mark its way — the terror and dismay, the grief and pain, which it occasions to individuals — the curse, and vexation, and rebuke, the sword, the blasting’, and the mildew, which it brings upon nations; and the rest of human evils: for there is not one which sin has not caused. Let us think of Death: sin has caused the death of the whole man — body and soul!
Think of all the circumstances attending death — with what an agonizing struggle often the soul and body part — and how loathsome the body instantly becomes, and frightful in appearance — what sorrow and disorder it introduces into families; breaking the heart of the widow, or sending forth helpless children into the world — and you may see what Sin has done for us; for the body is dead because of sin only It dies through the operation of natural causes; but its being liable to decay and death at all, is the punishment of sin.
But if the death of the body were all the niiscliief sin did us, it w ere small in the eyes of some, to whom death is pi-eferable to life. But the soul i? also naturnllv dead: for if when Avr see a human form having eyes and wseeing not, ears and hearing not, feet and walking not, understanding nothing, feeling nothing, wepronounce it a corpse; we must surely say of that man, who, endued with every faculty — reason, memory, affection — neither knows God nor fears him, nor loves him, that he is dead as it respects God: and this is the Scripture representation — we are all, by nature dead in trespasses and sins. The evil of this state is, that he who is spiritually dead, not only lives a life little superior to the brutes in rationality and enjoyment, but, after death, is fit only to be cast into hell. To heaven he cannot go; for there, there is only life and immortality; and death of every description is excluded. Besides, the wages of sin is death: having, therefore, performed the work of sin, he receives the wages, and dies the Second Death.
II. But now man need not go all this length in misery. Great as the power of sin really is, and irresistible as it may appear, man is not left without an alternative: for God has set up another kingdom in the world, in oppositi(m to sin. It is now, therefore, THE REIGN OF GRACE, of which we are, in the second place, to speak.
For the estaldishment of this kingdon* in
K the world, measures were taken from the beginning: indeed the plan was laid before all time, ere sin began its usurpations; ere there existed a being to be the subject of its power. Four thousand years it remained almost unknown; but, at last, the day of its glory came: — the Son of God appeared upon earth, and a New Era commenced: Satan, like lightening, fell from heaven: Christ, by his Cross, spoiled principalities and powers, and triumphed over them. By his resurrection, he rose far above all power, and might, and dominio7i, and every 7iame that is named, not only in this tvorld, but also in that which is to come (Col. 1.21). From this time the Empire of Grace began to be known. No longer confined to the narrow limits by which it was formerly bounded, it spread to the right and left; and nation after nation fell within its domain. Now as this kingdom is to stand for ever, for so has God decreed, and all adverse states and authorities shall be finally subdued or annihilated, it is clear that if we can become subjects of this kingdom we shall be secured from the general ruin, but not else. To induce you, therefore, to emigrate from your native land, to throw ofl’ I mean your allegiance to sin, we must endeavour to live some account of this kingdom, in which we wish you to .become naturalized. It is enough to say that Grace is upon the throne of it: Grace reigns, as you will soon perceive, if you consider how things are conducted in this kingdom.
The temper and disposition of a king is chiefly to be discovered by the Measures of his reign, and the Objects kept in view — the style of his Proclamations — the Instruments and Ministers employed — the State of those under his government — the Wars engaged in: these things, and others of the like nature, constitute the most certain criteria.
1. Now the OBJECT uniformly kept in view, in the Gospel Kingdom, is the happiness of its subjects in the way of holiness: The Kingdom of God is righteousness, and ])eace, and joy in the Holy Ghost (Rom. xiv. 17). All the MEASURES taken with us are calculated to promote this end: whether affliction or prosperity be appointed us, all things work together for good, and bring forth the peaceable fruits of righteousness. These are gracious proceedings.
2. Next, let us read some of the proclamations: — Ho! every one that thirsfeth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, corne, buy wine and milk without money and without price. Hearken diligently unto me, and eat ye that tvhich is good.
52 THIHD Sr.RiIOX
(md let your soul deligh t itself in fatness Incline your ear, and come unto fne: hear, and your sovJ. shall live (Is.lv. 1 — 3) Come unto me all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls: for my yoke is easy, and my burden is light (Matt. xi. 28 — 30). If a7iy man thirst, let him come unto me and drink (John vii. 37). Him, that cometh to me, I will in no wise cast out (John vi. 37)- behold I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me (Rev. iii. 20). / am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. Whosoever will, let him take the IV ater of life freely (Rev. xxi. 6. xxii. 17). It is riiace that reigns. Hear also how offenders are addressed: Come novj arid let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Is. i. 18). /, even I am he, that blotteth out thy transgressions, for mine own sake, and will not remember thy sins (Is. xliii. 25).
3. The TNSTiiUMENTs employed for enlarging the Gospel Kinoflom, and keeping it in order, next deserve notice. They are such as overcome the heart, by conviiicina, the judgment. No force is to be used, but the force of persuasion. Expostulations, invitations, offers of a free pardon, promises of everlasting love, displays of the Glory of God and the excellence of his ways, but, above all, calling men’s attention to the Cross, are the means to be resorted to. Christ, as lifted up on the Cross, will DRAAV all ynen to him. It must be Grace that dictates these methods: they are not had recourse to, for want of power: for He, whose cause is pleaded, is able to compel — but he chooses to persuade. He draws us with the cords of a man, with hands of love (Hosea xi. 4).
4. Next, let us contemplate the subjects of this Kingdom; and it will soon appear, that God is determined to shew, by them, the exceeding riches of his Grace, in his kindness toward them, through Christ Jesus (Eph. ii. 7).
Many of them were deeply stained with guilt; drunkards, murderers — can these be saved? — it is the reign of Grace — they are washed — they are sanctified — they are justified in the Name of the Lord Jesus, and by the Spirit of our God! (I Cor. vi. 11). Absolved from guilt and condemnation, are they suffered to depart, as innocent creatures, to begin their career anew? No: they would sin again, and their case would be worse than before: he therefore keeps them as Ills Own — yes, he makes them his own children! He hath predestinated us mito the adoption of children, by Jesus Christ, to himself, according to the good pleasure of his will; to the praise of the Glory of his Grace, tvherein he hath made us accepted in the Beloved (Eph. i. 5, 6). Moreover, knowing the groveling disposition of their minds by nature, he gives his Holy Spirit to form their hearts anew, to raise their thoughts to high and heavenly things, to educate and discipline them for that state of glory for which they are reserved: and because, in this state of imperfect knowledge, they are in danger of losing sight of their high birth and exalted destiny, the Spirit bears witness with their spirit, as often as it is necessary, that they are the children of God: and since, notwithstanding all that is done for them, they know not, as they ought to know, what to pray for, the Spirit speaks for them — making intercession within them. Is there a rising apprehension that these things shall not last — that time, which brings all other things to an end, shall see these blessings come to nothing? — dismiss your fears! tvhom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified (Rom. viii. 30). The gifts and calling of God are without repentance (Rom. xi. 29): he will visit their transgression with the rod, and their iniquity with stripes: nevertheless, his loving- kindness will he not utterly take from him nor suffer his faithfulness to fail: It shall be established for ever as the moon, and as a faithful witness in heaven (Ps. lxxxix. 32, 33, 37). in union with this is the doctrine of the text. Grace must reign ^mto eternal life. As sin never loosens its hold upon its slaves, till it has ruined them beyond remedy; so grace never ceases to attend us, till it has placed us beyond danger.
But here an objection must be met and
answered.
How is all this consistent with what we hear of God’s holiness and hatred of sin? It will be thought a false, partial, and exaggerated representation. The Kingdom of Grace, if not visionary altogether, is far too agreeable to our natural feelings — its existence is not credible.
We answer, from the text, that grace reigns, through righteousness — consistently with righteousness — and by means of righteousness. How is this effected? by Jesus Christ our Lord! The sacrifice of Christ reconciles all apparent inconsistencies, and brings to pass seeming impossibilities.
For, by his having offered himself to bear the punishment of our sins and God’s accepting the substitution, it became possible for God to exercise mercy without disparagement to his justice. He could punish sin, and yet forgive it. In this way, we may be as if we had never sinned: no species of punishment being intended for us, we are as free from condemnation, as if Me had been always perfectly innocent, or as if God were perfectly indifferent about sin and would never punish it. On the other hand, sin does not go unpunished, for (pjirist suffered for it.
But it will be asked, “Is God’s justice as much satisfied by Christ’s suffering for sin, as if the whole human race had suffered for it?” In answer to this, we refer to the divine nature of Christ. If he be Divine, no assignable number of creatures can equal him in value; and, consequently, the death of all creatures can never be such a costly sacrifice to justice as his death.
It will be asked whether it is analogous to God’s proceedings, that the guilty should escape, and the innocent suffer for him. We answer, that it is. Such things would occur every day, if men were found as willing to put themselves to trouble and sufi’ev for others, as Christ shewed himself to be. Instances of voluntary suffering for others are very rare, through the selfishness of men; but it is easy to see, that there is nothing in the constitution of things repugnant to the Gospel System: no disorder would arise in the world, were men as benevolent as Christ: on the contrary, much of the misery, and perhaps much of the sin of it, would be removed. The objection supposes that the sinner and the sufferer are perfectly distinct; whereas Christ and his people are one, by a very close and perfect union: it may, therefore, be very consistent with God’s righteousness, to grant to one undeserving class, on account of their union to one who is deserving, those favours which he would otherwise have withheld from them. For the same reason, we need no longer to be surprised, that all the benefits and blessings, which we have ventured, from the Word of God, to affirm, as belonging to the subjects of the Kingdom of Grace, do indeed belong to those that are one with Christ, by faith: for if they are indeed in Christ and Christ in them, all the reward that he has merited for what he has done, in a relative capacity, may without hesitation be said to belong to us, by that right which results from the union.
U, after all, our jealousy for God’s honour, and regard for what we have been always taught to consider as the first principle of religion, the holiness of God, make us hesitate to embrace a doctrine, which apparently relaxes the obligations to holiness, it must be recollected, that we have the same evidence for the mysteries of redemption, as we have for the divine holiness and a future judgment; so that no revealed truth has a claim to our belief, superior to that which this has. We do not perceive that the reasoning employed to shew the reasonableness of this way of salvation is altogether inconclusive — we do perceive, and it is easy to shew, that the contrary doctrine, which would give pardon without atonement, is clogged with far more difficulties: but, waving all argument, we appeal to Scripture; and that, we are confident, will bear us out in every particular.
Let then the glorious truth be opposed no more! Let it break down the barriers, which ignorance and unbelief put before it; and let it have free course through the earth! Let it be heard — let it be known — by you, by all, that Grace reigns! Let it dwell in the mind, and be fixed in the memory — and let it touch, with transport, all the springs of life! Oh the transporting view which it gives us of the love of God! Why have we ever forgotten it? God is love! Nothing now need keep us from bliss! Divine love hath removed far ofi’ every obstacle
— it has cleared the way for us all roundlet us go forth unto the liberty of the glory of the Sons of God. Let sin no longer detain us in darkness and misery. What though it hath long reigned over us, and the hope of emancipation has almost forsaken us — what though the consciousness of guilt seem to forbid your approaches to the Kingdom of God — remember that Grace reigns there. It seeks new subjects, and the most unworthy are accepted. It bids us to ask, and we shall receive; to seek, and we shall find; to knock, and it shall be opened unto us.
Are there any here who 2iVe fellow-citizens of the saints and of the household of God? — and have they need to be reminded that Grace reigns? What mean your idle fears? Give them to the wind. They are not pleasing to God, though they seem to arise from reverence for his laws. It is this unbelief, this measuring God by self, this keeping Christ and his Glory in the back ground and letting self be prominent, that tends to breed confusion in the government of Grace. We conform most accurately to the regulations of God’s Kingdom, when we believe, and trust, and hope against hope, and rejoice with the joy of faith. Let us have a stronger apprehension of the freeness of God’s Grace, and the little reason there is to doubt of our acceptance, and we shall take more pleasure in the Lord: so the joy of the Lord shall be our strength.
Finally, being happy ourselves in the Kingdom of Grace, let us look abroad and try to make others so. Let us pray that the Saviour may sway his sceptre over all the world. Let us expect the day, when sin’s ancient empire shall be overturned, even in these realms, especially in this land, the focus of Heathenism, the citadel of sin, w here it seems to have made its last stand, and from which it will be last of all expelled, if we may judge from appearances. But at last it must yield; for the decree is gone forth, that to the Son of God is given Dominion, and Glory, and a Kingdom, that all people, nations, and kmguages should serve him,: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed (Dan. vii. 14). Amen. May his Kingdom come! for worthy is the Lamb that was slain, to receive Power, and Riches, and Wisdom, and Strength, and Glory, and Honour i and Blessing.