The Saints Dignity and Duty, Text 3 – Title page 4

The Saints Dignity and Duty · Text 3 – Title page 4

p. 79GRACE 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 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 aſ…ureth them, that they ſhall attain to that which he had commanded them to labour for. He had exhorted them that they ſhould not p. 80let 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 onelyonly 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 onelyonly 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 p. 81point 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 onelyonly 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 p. 82it 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 onelyonly this caution to be added, that howſoever God promiſeth to enable his people to doe all he commandeth, yet this ſhutteth not out their endeavour. His promiſe p. 83of enabling them is upon this ſuppoſition, that they doe indeavour in the uſe of the meanes he ſhall appoint them. The Lord in promiſing doth not meane that they ſhould be idle, and look that he ſhould doe all; but his promiſing includeth their endeavouring, and upon their endeavouring in the uſe of the meanes that God hath appointed, he hath promiſed to enable them to doe what he hath commanded. And this is very expreſſe in that ſame of the Prophet, Ezek. 36. verſe 27. and verſe 37. laid together. In verſe 27. there is a promiſe to make them able to keep the Law of God; I will put my ſpirit within you, and cauſe you to walke in my ſtatutes, and you ſhall keep my judgements, and doe them. But in verſe 37. he commeth in with this caution (which I deſire you to obſerve) Thus ſaith the Lord, I will yet for this be inquired of by the houſe of of Iſrael, to doe it for them. As if he ſhould ſay, it is true indeed, I have promiſed to enable you to all things I have commanded you, but yet know, though I have promiſed to doe all, yet I will not doe it without your indeavour, you muſt uſe the meanes (whereof prayer is one) and upon your uſing the meanes, I promiſe then to helpe you. If people he ſtill and will not up and be doing, God will not be with them: it was the ſpeech of David to Solomon, 1 Chron. 28. Ʋp (ſaith he) and be doing, and the Lord ſhall be with thee. Implying thus much, that though God hath promiſed, yet God will not be with us to enable us to any performance, except we alſo be up and be doing. This therefore is no incouragement to lazie Chriſtians, that reſt themſelves upon this, that when God would have them doe it, he will enable them to doe it, and ſo doe not to their uttermoſt endeavour themſelves: theſe are ſuch to whom God will performe none of theſe promiſes.

Well now, this caution being added, let us come briefly to the Uſe of the Point. And the firſt Uſe it is to ſhew us the truth of that which the Apoſtle telleth us, 1 John 5.3. This is the love of God, that we keep his Commandements, and his Commandements are not grievous. Here is a Paradox, what, the p. 84Commandements of God not grievous; this the world cannot beleeve; The reaſon of the Apoſtles ſaying, they are not grievous, is becauſe of our love to God; for whom we love, none of his Commandements can be grievous to us. But this Doctrine ſheweth you the truth of it, upon another ground. Are any of Gods Commandements grievous, when God commandeth us nothing, but what he promiſeth to make us able to doe, ſo farre as ſhall be needfull for acceptance, ſo we will indeavour our ſelves? Indeed I grant, that Gods Commandements are above the power of nature to obey: nothing harder to corrupt infirme nature than Gods Commands, but yet ſeeing that God hath promiſed to enable us to yeeld obedience to every Commandement, ſo we will doe our indeavours, what grievouſneſſe, or what unreaſonableneſſe is there in the Commandement? You may conceive it by this ſimilitude: A King commeth to one of his Subjects, that it may be is not worth a thouſand pound, and giveth him a commandement to pay ten thouſand pound, but withall giveth him liberty to goe to his Exchecquer, and take it. If you look upon the greatneſſe of the ſum, and poverty of the man, it is a grievous command; but if you conſider this qualification, that the King hath promiſed to give him ſufficient to pay it, there is no grievouſneſſe in it. Thus is it in all the commands of God to his children, God commandeth us things above the power of fleſh and blood, biddeth us doe what is above the abilitie of nature, but withall, promiſeth in the uſe of meanes, to make us able to doe them, therefore there is no grievouſneſſe in the Commands. God in this caſe dealeth with his children, as Joab dealt with David, 2 Sam. 12.26, 27, 28. Joab he beſeiged Rabbah, and when he had in a manner taken it, he ſendeth a Meſſenger to David, to bid him come and take it, that he might have the glory. Joab had runne thorough the difficulties, he had in a manner done the work, but to the end that the glory might be Davids, when Joab had done the greateſt, he biddeth David come and doe it. Even thus it is, between God and his people: it is the Lord that works all our workes for us; it is p. 85the Lord that enableth us to obedience to all his Commandements, he makes it very eaſie, and yet notwithſtanding, to the end we may have the glory of our obedience, and the reward thereof at the laſt day, when the Lord hath prepared it for us, he biddeth us come and doe it, he putteth the honour upon us, but the power that doth it is his own; there is no grievouſneſſe in any of Gods commands.

Oh (my brethren) beleeve this, that you may be incouraged to put your necks into the yoke of Chriſt. Come unto me (ſaith he in Mat. 11.28.) and take my yoke upon you, for my yoke is eaſie, and my burthen light. Is not this true, that Gods yoke is eaſie, and his burthen light, when he biddeth us doe no more then he giveth us ſtrength to doe. Stand not out againſt the Lord Jeſus Chriſt; doe not refuſe to ſubject your ſelves to his Commandements, becauſe the World, the Fleſh, and the Devill telleth you they are a burthen too great for you to beare: I tell you, they are eaſie, there is no more commanded, then ſtrength ſhall be given to obey. Here is the firſt Uſe.

The Second Uſe of the Point is to ſhew us, how exceeding unexcuſable all the defects and diſobedience of Gods people are. For why? There is nothing commanded them, but God hath promiſed to make them able to doe it: if therefore they doe not doe it, is not the fault wholly their own? God hath commanded his children great things, but yet he hath promiſed to help them to doe it all; if therefore Gods children doe not doe it, is not the fault theirs? and what can they ſay for themſelves? Thou art commanded to mortifie thy luſts, thou art commanded to deny thy ſelf, thou art commanded to keep thy ſelf unſpotted of the world, thou art commanded to have thy converſation in heaven, and abundance of ſuch commands; thou doeſt none of theſe, what canſt thou plead for thy ſelf? What excuſe haſt thou to make to excuſe thee from the guilt of theſe ſins? All that thou cauſt ſay is this, I am fleſh, and theſe Commandements are ſpirituall; I am full of ſin, and how can I obey the Commandements of God? they are too great things for ſo ſinfull a creature as I am to doe.

p. 86True, but yet notwithſtanding are they to great for God to doe: Is not God able to make thee able to doe them? Hath not God promiſed to make thee able to doe them? Yes, where is the fault then? what is the reaſon thou doeſt not doe them, but that thou walkeſt in ſo many tranſgreſſions? where is the fault? what canſt thou ſay for thy ſelf? Is not God able, or is not God faithfull? Yes, God can doe it, and God hath promiſed to doe it. Surely then the fault lieth onelyonly in thy ſelf.

Conſider it ſeriouſly, and you ſhall finde one of theſe two things to be the cauſe of all the ſins you live in, that are the people of God: Either this, that you are not willing to bee made whole, you are not willing to be rid of your ſins; or elſe this, that you are not able to beleeve the truth of what God hath ſaid. One of theſe two is the cauſe of all the ſins of Gods people.

Firſt, thou art not willing it may be to be made whole, thou art not willing to obey Gods Commandements. Truth, God hath commanded thee a great many things, but thou art not willing to doe them, and becauſe thou art not willing, therefore God doth not make thee able. For (my brethren) this is a ſure rule, God never makes any able to obey, but they that firſt of all by God are made willing to obey. In Joh. 5. When our Saviour could cure that impotent man that lay at the pool of Betheſda, he firſt asked him this queſtion (verſ. 6.) Wilt thou be made whole? If ſo bee he had not been willing, Chriſt would not have healed him. Why did Chriſt ask him the Queſtion? To ſtir up in him a deſire of being made whole, for God never giveth till we deſire.

Therefore look well, and it may be thou ſhalt find thou art not willing to obey Gods commands, thou art not willing to ſubdue every luſt; a luſt, that is ſuteable to thy conſtitution; a luſt, that is very ſweet to thee through long cuſtome, a luſt, that is dear unto thee by reaſon of the pleaſure or profit that it brings in, it may be thou art not willing to obey God in ſubduing this luſt: But even as it was with Jacob when he commeth to let Benjamin goe into Egypt, he ſtriveth againſt himſelf, he would let him go, p. 87and he would not; neceſſitie conſtrained him that he ſhould go, but yet his affection made him unwilling he ſhould go. This kinde of ſtrugling there is in Gods people, when they look upon the command they know they muſt obey, but yet conſidering the dearneſs and ſweetneſs of their ſin, they are loth to obey: And this is the reaſon God doth not help thee in matter of obedience to his commands, becauſe thy heart is falſe, and thou art not willing to it. Oh what a ſhame is this, when God requireth no more but thy will, not to let him have thy will! for thee ſtill to be unwilling to obey, when Chriſt died for this end, that thou ſhouldſt obey!

But if ſo be thou canſt cleer thy ſelf in this Point, and canſt ſay thou ant willing to be made whole, look into thy ſelf once more, and happily thou ſhalt find that thou art not able to beleeve that God will make thee whole. When the father of the poſſeſſed child (in Mark. 9.) brought his ſon to Chriſt to be cured, Lord, (ſaith he, v. 22.) If thou canſt doe any thing, have compaſſion on us, and help us: If thou canſt doe it? (ſaith Chriſt). If thou canſt beleeve, all things are poſſible to him that beleeveth. So I ſay to ſuch of you as are willing to obey Gods commands in all things, are you able to beleeve this Doctrine that I have this day preached, That God will make you able upon your endeavours to doe all he commandeth? if you could be beleeve this all obedience were poſſible: But here is thy fault, (if it be not in the former) thou canſt not beleeve God will give thee ſtrength over every luſt, a luſt that is ſtrong in thee by conſtitution, is ſtrong in thee by cuſtome, by education, a luſt that hath ſo great a rooting in thee, that hath ſo often foiled thee; that God will help thee againſt ſuch a luſt. Becauſe thou canſt not beleeve, here is the cauſe thou canſt not obey Gods commands. What a ſhame is this for thee not to beleeve the God of truth; not to bee able to take his word, when his word is confirmed by his promiſe, when his promiſe is ſeconded with his Oath, when his Oath is alſo accompanied with ſo many ſeals, as thou haſt had renewed every time thou haſt received the Sacrament of the Supper; and yet notwithſtanding thou art not able to believe, what a ſhame is this!

p. 88Thus you ſee how that the ſins of Gods people are altogether unexcuſable; unpardonable they are not, merciemercy there ſhall bee, but yet notwithſtanding they are unexcuſable. All your diſobediences whatſoever they are, notwithſtanding all the frailty of your nature, they are without all excuſe: For the ground of your diſobedience is either becauſe you are not willing to obey, or elſe becauſe you are not able to beleeve the truth of what God hath ſaid. Therefore learn (I beſeech you) to be aſhamed of your ſelves, and of thoſe guilts and diſobediences that lie upon you; there is great ſault in your ſelves; for though you have no power in your ſelves, God having promiſed to make you able, you ſhould have been able, if you were not guiltie, either in want of a will to be cured, or in want of abilitie to beleeve what God hath ſaid. Here is the Second Uſe.

Again the third uſe of this point is to teach us what is the onelyonly and ready way to be able to obey Gods Commandements. This is a thing which all that are truly godly deſire much to know, and this point teacheth us, The onelyonly way to be able to obey Gods Commandements is to beleeve; It ariſeth thus, God hath promiſed to make his people able to doe all that he commandeth: if God hath promiſed it, then they have no power but from God: it were but a ſlight thing for God to promiſe that, which they could doe of themſelves: God having therefore promiſed it, it plainly appeareth they have no power of themſelves to doe it: and God having promiſed to doe it, they muſt have this power to doe it, by laying hold upon the promiſe, and that is by beleeving. So that the onelyonly way to attaine to any obedience, is by faith to lay hold upon the promiſe of God; In a word, all ſtrength to obey commeth by promiſe, the promiſe is made ours by beleeving, there is no way therefore to obey but by beleeving. Hence it is, that in 1 John 5. 4. Faith is called, our victory, whereby we overcome the world; by the world is meant all ſinne, faith is our victory, that is, the inſtrument of our victory, as a ſword is called the ſouldiers victorie, becauſe it is the means whereby he gets the victorie: Faith is the means p. 89whereby we come to have victorie over the world. Hence is that alſo in john 6. 29. They had asked 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 p. 90thee, 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 onelyonly 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, p. 91then 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 onelyonly, 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.

p. 92You 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 dominion over you. For the underſtanding of this, you muſt know, there is a double dominion of ſinne, the one is, when ſinne reigneth to obedience; the other is, when ſinne reigneth to death.

Firſt, I ſay, there is a reign or dominion of ſinne to obedience: that is it which is ſpoken of in the 12. verſe of this Chapter, Let not ſinne reign in you, that you ſhould obey it in the luſts thereof: This dominion of ſinne, is when as ſinne doth ſit in the ſoule, as a King ſitteth upon his Throne, and commandeth the heart of a man, and all the members of his body, as a lawfull Soveraigne doth command his Subjects.

The other reign of ſinne, which is a reign unto death, is that which is ſpoken of in Rom. 5. 21. there the text ſaith, Sinne hath reigned unto death; and that is nothing, but the power that ſinne hath to damn all thoſe whom it hath lorded it over. Now both theſe are meant in the Text, for both of them goe together, the reign of ſinne to obedience, and the reign of ſinne to death and damnation: even as the light and heat of the Sun goe together, ſo doth the dominion of ſin to obedience and damnation goe together. Where-ever ſinne reigneth to obedience, that is, where-ever ſin is in the ſoul of a man as a King, making a man to obey it in his commands, as a Subject doth his Prince: there alſo will that ſin reign to the damnation of that man. Both of them are meant in the words.

So then the meaning of the words comes to this effect, that ſinne ſhall neither have dominion over you to obedience, nor p. 93to damnation: ſinne ſhall neither reign over you, to make you obey it as a Subject his Soveraigne, nor to damn you for obedience of it. This is the meaning of the promiſe, and this is a promiſe that is made to all beleevers, to all that are members of Jeſus Chriſt. And the obſervation that I note from thence is thus much, that

Sinne ſhall never reign in the children of God, ſo as to make them obey it as a Subject their King; nor ſo as to damn them for obeying of it.

The Point you ſ…e is no more than the words of the Text explained: ſinne may dwell with a child of God; and ſinne may dwell in a child of God, Rom. 7. 17. It is no more I, but ſinne that dwelleth in me: But ſinne ſhall never reign over a child of God, neither to make him obey it with full conſent of will, as a Servant doth his Maſters commands, or as a Subject doth his Soveraignes laws, nor yet to damne him for obeying of it: thus ſinne ſhall never reign over any child of God, though it may be in him, and dwell with him, yet it ſhall never reign over him.

The truth of this you may ſee in Rom. 6. 18. Being then made free from ſinne, you became the ſervants of righteouſneſſe. He is not made free from the preſence of ſinne, nor from the power of ſinne, for Saint Paul proſeſſeth of himſelfe, Rom. 7. 23. I find a law in my members, that is ſinne, rebelling againſt the law of my mind, that is the grace of God that is in me, and bringing me into captivity to the law of ſinne. Therefore ſinne may be in a man: A child of God is not free from the guilt of ſinne neither. But how then is he free from ſinne? Thus, he is free from the dominion of ſinne; ſinne doth not reign in them as a Lord and King; ſinne doth not reign in them ſo as to damn them for it.

This is that alſo in Luke 1. 74. 75. That he would grant us, that we being delivered out of the hands of our enemies, might ſerve him without feare, in holineſſe, and righteouſneſſe, all the daies of our life. Obſerve this Text; Every one that p. 94is a child of God is delivered out of the hands of his enemies, that is, out of the hands of his ſpirituall enemies, the world, and the fleſh, and the Devill; and he is delivered out of the hands of theſe enemies, that he might ſerve God without fear in holineſs and righteouſneſſe: But how can any man be thus delivered from hell, and ſin, and the Devill, to ſerve God without fear in holineſs, and righteouſneſs, if he be not delivered from the reign and dominion of ſin, both as a King, and as a Judge to damn him.

So that you ſee the Doctrine is cleared, That all that are Gods people are delivered from the reign of ſin, ſin neither reigneth in them to Lord it over them, nor to damn them.

I will briefly give you the grounds of the point, and ſo come to apply it.

The firſt Reaſon why all Gods children are delivered from the domnion of ſin is, becauſe that all the reign of ſin, both as a Lord and as a Judge, both to damnation and to obedience, it all cometh through the juſtice of God, which hath leſt us thereto, to puniſh all ſins in Adam: Now Jeſus Chriſt he ſatisfieth the juſtice of God, he appeaſeth the wrath of God, in all particulars wherein we have provoked him: Gods juſtice being ſatisfied, he takes off the puniſhment, and ſo delivereth his people for whom Chriſt hath ſatisfied from the dominion of ſin, both to obedience, and to damnation. This then is the firſt Reaſon, Becauſe Chriſt he hath ſatisfied the juſtice of God, and hath delivered all his people from that curſe, and that miſery that lay upon them by the Law. This is that you have in Gal. 4. 5. God ſent his Son made of a woman, made under the Law, to redeem them that were under the Law. We are under the Law in a twofold reſpect: Firſt, we were under the accidentall power of the Law, whereby the Law through our corruption did multiply tranſgreſſions in our ſouls, and beget ſin upon us, as a man begetteth children. Secondly, We were under the Law in reſpect of the curſe of the Law, the Law curſing all that broke it, and curſing of them to damnation: we were under the curſe of the Law in this reſpect. Now Chriſt hath redeemed p. 95all his children from under the Law in both theſe reſpects: Firſt, in the firſt reſpect, he hath redeemed all his children from under that accidentall power of the Law, where by the Law had power through our corruption to multiply tranſgreſſion upon occaſion of every Commandement it gave; for the Law of God commanding and forbidding, and our corruption being ſtrong in us, we broke every Commandement, and ſo the Law occaſioned a multiplication of tranſgreſſion: Now the Lord Chriſt hath delivered us from under this accidentall power of the Law in ſome meaſure; ſo that how ſoever ſtill through the remainder of corruption, the Law occaſioneth a great many ſins in us, becauſe it commandeth, and we doe not obey; yet the Law doeth not occaſion any reigning ſin, becauſe there is nothing the Law commandeth but we obey it in ſome meaſure, I pray obſerve it. They love the Law of God, they ſtrive to obey it, they grieve when they cannot obey it, now this according to the Goſpel is counted obedience. Thus Chriſt hath delivered us from the Law, as it did occaſion ſin to reign in us.

Again ſecondly, Chriſt hath delivered us from the curſe of the Law: for Chriſt having ſatisfied the juſtice and wrath of God for our tranſgreſſing the Law, the Law can have no force to curſe us. Here is the firſt reaſon why ſin cannot have dominion over Gods people, Becauſe Chriſt hath ſatisfied God for the ſins of his people, redeeming them from under the Law.

Secondly, Becauſe all that are Chriſts people muſt be like unto Chriſt: Thereupon it is that the children of God are ſaid to put on Chriſt; they are ſaid to live the life of Chriſt, to be the members of Chriſt, to be the brethren of Chriſt, the branches of Chriſt: All theſe Metaphors are to ſhew us, that there is a likeneſs between Chriſt and all that are his people. Now as they are to be like Chriſt in other things, ſo in theſe two things. Firſt, ſin had no dominion over Chriſt, it never Lorded over him to obedience. Secondly, Death and damnation never had power over Chriſt: Firſt, ſin had no dominion, no power over him; Chriſt indeed p. 96was oft tempted to ſin, but he never obeyed ſin: The world ſet it ſelf to inſnare him, the Devill ſet himſelf to draw him into ſin, but neither world nor Devill, could never have any power over him to bring him under ſin. Indeed Chriſt was under the guilt of ſin, for hee bore our tranſgreſſions, but Chriſt was never under the reign of ſin, ſin had never any power over him to make him obey it. In this muſt all the people of God be like unto Chriſt; that as ſin had no power of Chriſt to make him obey it, ſo ſin muſt have no power over any of Gods people to make them obey it.

Now there is a double obedience. The one is, when as ſin is obeyed at all; the other is, when as ſin is obeyed with full conſent of the will. The firſt, when ſin is obeyed at all, though it be with grief and oppoſition, from this obedience of ſin ſhall the people of God be delivered in due time, in the world to come, after death, then they ſhall be perfectly like Chriſt, when they ſhall be perfectly freed from doing the commands of ſin. But from that other obedience of ſin, to obey it with full conſent of will, as a child doth the father, as a ſubject doth the law and commands of his Soveraign; from this obedience of ſin, Chriſt delivereth his people in this world, and ſo in part they are made like unto him in this life, while they are freed from the reign of ſin, ſo that though ſin captive them, yet ſin doth not Lord it over them, neither doe they obey ſin fully with conſent as a Subject his Soveraign.

Again, ſecondly, death had no power over Chriſt, Rom. 6. 9. Chriſt being raiſed from the dead, dieth no more, death hath no more dominion over him. The Lord Chriſt indeed was once ſeized upon by death, he was once under the power of a temporall death; but he being once raiſed from death; death now never can reach Chriſt any more. In this alſo muſt all Gods people be like unto Chriſt: Indeed it is true, once death and damnation had dominion over us, we were under the guilt and ſentence of condemnation, as Chriſt was once under death, but as Chriſt once being delivered from death, death never after had dominion over him; p. 97ſo all that are the people of God, being by Chriſt delivered from the ſentence of damnation, it ſhall never come to have dominion over them. Once they were under the power of ſin to damnation, but now by Chriſt they are delivered from it, death hath no more dominion over them; howſoever a bodily death prevaileth ſo far as to part body and ſoul for a while, yet not ſo as to expoſe them to damnation. To the end therefore that there may be a proportion between the root, and the branches, between the head, and the members, between the elder brother, and the reſt of the brethren, between Chriſt and the people of God, hence it cometh of neceſſitie, that ſin muſt not have dominion over any of Gods people.

To apply this Point now thus opened and cleared. It ſerveth firſt for Inſtruction, to teach us the falſeneſſe of that Poſition that is in the world, That all men are ſinners alike, that there is no difference between ſinners in the world. When any of Gods Children come to a wicked man, a drunkard, a whoremaſter, a ſwearer, &c. and tells him of his ſin, ſaith he preſently, we are all ſinners alike, I have my vice, and you have your vice, one man hath one ſin, and another man another, but ſinners we are all alike. This is a damnable opinion, and a mark and brand of a wretched perſon. But now this Doctrine teacheth us, that howſoever it is true, that Gods people and others are all ſinners, and alike by nature, yet there is a great deal of difference between Gods people that are under ſin, and the unregenerate man. Indeed Gods children they are under ſin, but (mark it) they are not under the dominion of ſin; thou art under the dominion of ſin, but they are not under that: There is the difference, we are all ſinners, but we are not all alike ſinners. We that are the people of God are under the guilt and power of ſome ſins, but yet we are not under the dominion of any ſin: Sin hath neither dominion over us to rule us as a Soveraign doth his ſubjects, nor to damn us as it ſhall doe them that are not in Chriſt: But as for thee that art a carnall wretch, thou art under the dominion of ſin, thou doeſt obey ſin in p. 98the luſts thereof; if ſinne bid thee doe a thing thou doeſt it, and doeſt it withall thy heart: and ſo as thou art under the reign of ſinne, ſo thou art under the damnation of ſinne, except by faith and repentance thou commeth out of this condition Therefore learn that there is a difference between the people of God, and the men of the world: we are all under ſinne, but not under the dominion of ſinne, as the world is.

Secondly, The ſecond Uſe is, for Conſolation: and it is a point of wonderfull comfort to all the people of God; I doe not ſpeake now to them that are unregenerated, that are Aliens to the Common-wealth of Iſrael, ſtrangers to the Covenant of promiſe, that are without Chriſt and God in the world: this is childrens bread, and it belongeth not to ſuch dogs as they are: But I ſpeak this to all that are in the Covenant, to all that are borne againe: And that you may know to whom I ſpeak, take this one ſigne; ſuch of you as are as truly burthened with the preſence of ſinne as with the guilt of ſinne: ſuch of you as are as truly offended with the filth of ſinne, as with the puniſhment of ſinne; ſuch of you as doe deſire as truly to be rid of ſinne it ſelſe, as to eſcape damnation for ſinne: in a word, ſuch of you as are ſenſible of the corruption of your nature, and groan under it, as under the greateſt miſery you can poſſibly lie under: ſuch of you as maintain an invincible oppoſition againſt the ſinnes of your nature, and make them your daily conflict, you are Gods people, and to you I ſpeak at this time. Here (my brethren) is comfort for you, ſinne may be in thee, it may foile thee, it may have ſometime a great power over thee, yet notwithſtanding be of good comfort, ſinne ſhall never have dominion over thee, it ſhall never make thee his ſubject, it ſhall never damne thee. I pray take notice of the ſpeech of God to Saint Paul, 2 Cor. 12. 8, 9. The Apoſtle was troubled with his corruptions, and he prayed thrice to be rid of it: (here is a ſigne of Gods childe, though he have corruptions in him, yet he is reſtleſſe under them, and he never giveth over praying, till God deliver him from them; Paul prayed p. 99thrice) that is often, he could not be quiet till he were free from it, it was as a thorn in his foot: what anſwer doth God give? My grace is ſufficient for thee. As if he ſhould ſay, Paul be of good comfort, art thou annoyed with corruption, yet notwithſtanding, My grace is ſufficient for thee; thy corruption ſhall never have dominion over thee; well may it dwell in thee, never ſhall it reign over thee; well may it foile thee, never ſhall it conquer thee; thou ſhalt never come to be overcome with thy corruptions, ſo as to give up thy ſelfe with full conſent of will to obey thy ſinnes: My grace is ſufficient to keep thy corruption from reigning over thee, though I will not keep it from dwelling in thee: My grace is ſufficient to keep ſinne from damning of thee, though I will not yet keep it from moleſting of thee. Here is comfort for thy poor ſoule therefore, that art burthened and grieved with the ſenſe of thy corruptions: As the Lord reſolved, that he would not for a time drive out the Canaanites from among the people of Iſrael, but yet they ſhould be Tributaries to them, and acknowledge them for their Soveraigne: ſo the Lord hath reſolved, that ſinne ſhall dwell in thee, but yet it ſhall be a Tributary, it ſhall never ſway the Scepter, it ſhall never weare the Crown, it ſhall never ſet on the Throne of thy ſoule; and not prevailing to reign over thee, it ſhall never prevaile to damne thee: Be of good comfort therefore, God will deliver thee from all dominion of ſinne, yea, he hath done it already. Oh how did Saint Paul crie out, Rom. 7. 24 Oh wretched man that I am, who ſhall deliver me from the body of this death? Here is a true ſigne of Gods childe: they that have not this are none of Gods; by reaſon of the remainders of corruption, which is as death in him, (therefore the Apoſtle here calleth it, the body of this death, he meaneth originall corruption, but calleth it, a body of death, becauſe it is a death to him, and he had rather ſuffer death then have it in him) by reaſon of this he counteth himſelfe miſerable and wretched, Oh miſerable and wretched man that I am, who ſhall deliver me from the body of this death; he would give p. 100all the world if he had it, but to be delivered from the preſence of ſinne: this is the ſtate of Gods children, nothing in the world burtheneth them ſo much as the preſence of their corruptions; they are not pleaſed when they break Gods Commands; they doe not make it their trade to commit ſinne, it is the greateſt griefe, and ſhame, and wound their ſoule hath. Well, how doth Saint Paul comfort himſelfe againſt the remainders of corruption in him? I thank God (ſaith he) through jeſus Chriſt our Lord: As if he ſhould ſay, why doe I thus diſmay my ſelfe: ſinne is in me, but yet notwithſtanding, ſinne ſhall not have dominion over me, by Chriſt I am delivered from the reign of ſinne, Oh thanks be to God, through jeſus Chriſt.

Here is conſolation, take it, and incourage your ſelves by it, againſt the remainders of corruption that are in you. God hath left ſinne in you, but why? It is but to ſerve you, as the Canaanites that were left in Canaan; they ſhall not reign over you, ſaith God, they ſhall be Tributaries to you, to draw water, and to hew wood for the ſervice of the Sanctuary, to helpe you in offering up Sacrifices, they ſhall be your ſervants. I ſpeak this to your comforts onelyonly that are the Lords, ſinne is left in you, not to reign over you, but to ſerve you. You are Prieſts to God the Father, and you muſt have Sacrifices to offer up unto God: of old God made his people offer up coſtly Sacrifices, Oxen, and Sheep, and Calves: but now ſinne ſerveth the turne; the ſinne that is in thee ſerveth thee for Sacrifice, every ſinne that thou mortifie it is as pleaſing a Sacrifice to God, as if thou offereſt up an O xe, or a Sheep: thus they are thy ſervants, and they ſave thee coſt, they ſerve in ſtead of Sacrifices, they ſerve to draw water and cut wood: thy ſinnes they doe more further thygrace then any thing elſe; they helpe thee to draw the water of godly ſorrow, of true repentance; they helpe thee to prize the mercies of the Lord Jeſus Chriſt; they helpe thee to humility, to meekneſſe, to a ſpirit of compaſſion to others; in a word, nothing doth thee ſo much ſervice, as the ſinne that is in thee. Be of good comfort therefore, if thy p. 101ſinnes be grieved for, ſtriven againſt, laboured againſt, they further thy reward for all eternity. Here is the ſecond Uſe.

The laſt Uſe is for Exhortation, in as much as you that are Gods people ſee that ſinve ſhall never have dominion over you, be exhorted therefore to fight againſt your ſinnes: you have a good cauſe, you are ſure of victory, oh then play the men. Souldiers that have a good cauſe, and have good hope of victory, how manfully doe they fight; and yet they are not ſure of victory neither. But thou that art one of Chriſts, what cauſe can here be better then thine? the cauſe of Chriſt againſt the Devill; what greater aſſurance can there be of obtaining the victory, ſeeing God himſelfe is ingaged in the quarrell? the word is gone cut of his mouth, he hath ſaid it, Sinne ſhall not have dominion over you. Oh then ſtand it out againſt ſinne, never yeeld the bucklers to thy corruptions that make hard upon thee, make the battell freſh and ſtrong againſt thy luſts; though thou art foyled again and again, never give over conflicting, for God hath ſaid it, and his words ſhall never fall to the ground, that ſinne ſhall not have dominion over thee; he hath engaged himſelfe in the cauſe, and if God be true and able 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

p. 102All 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 p. 103Verſe 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 p. 104unto 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, onelyonly 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 onelyonly 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 onelyonly the Morall Law, but the Judiciall Law, and the Ceremoniall Law; whereas we are delivered from the Judicial and Ceremoniall Law, onelyonly ſo far as there was in any of them a Morall Equitie. And as they had more of the Law, ſo they had leſſe of the Goſpel; Chriſt indeed was preached to them, but it was in Types and Figures, but to us Chriſt is preached nakedly; the Goſpel indeed was revealed to them but very darkly, very obſcurely; but now to us it is preached in an open and full manner.

But you will ſay, what is the reaſon that God put this difference between the people of God before Chriſt and ſince?

I anſwer, The Reaſon was this, Becauſe that before Chriſt the Church was in his infancie, in his childhood, therefore as great Heires, ſo long as they are under age are put to Tutors and Governours, and doe not enjoy ſo noble a manner of converſation, as they enjoy after they come to Age: ſo the Lord ſerved the Church, while the Church was in infancie, till the coming of Chriſt ſhe was under the Schoolmaſter of the Law, of Shadowes and Types, and of thoſe Shadows and Types, whereby ſhe was nurtured and fitted up p. 105in 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 5^th 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 onelyonly 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 p. 106theſe 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 p. 107in 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 onelyonly 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 p. 108to 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 tis 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 p. 119every tittle thereof, and to yeeld perfect obedience to every thing contained in it. Again, the Law was a meer Letter, directing onelyonly 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.

p. 110If 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.

p. 111Laſtly, 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 remember their ſins no more. The Propertie of grace it is to pardon failings, to cover imperfections, to accept of a deſire, and of an endeavour, and of a weak performance: This is the firſt propertie of grace; that this is ſo, you may ſee it in Noh. 13.22. Remember me O my God, and ſpare me according to the greatneſs of thy merciemercy: That is, remember my good deeds, and ſpare my imperfections, and paſſe by my weakneſſes, Neheminh could not have prayed it, if God had not promiſed it. So alſo that in Mal. 3.17. They ſhall be mine, ſaith the Lord, and I will ſpare them as a man ſpareth his own ſon that ſerveth him. How doth a man ſpare a ſon? If a ſervant ſerve a man, he makes him doe the uttermoſt, he will be content with nothing but perfect obedience; but if a ſon come to ſerve the father, the futher will winke at many failings, will take well an imperfect, ſervice, ſo the ſon deſireth and endeavoureth to doe better: ſo ſaith the Lord, I will ſpare them, as a father ſpareth his ſon that ſerveth him. It is ſaid of the Lord-Chriſt in Ma…. 12.20. A bruiſed reed ſhall he not break, and ſmoking … ſhall he not quench, till he ſend forth judgement unto victory. p. 112There is more promiſed in the words than is expreſt. A bruiſed reed ſhall he not break but he ſhall ſtrengthen it; A ſmoking flax ſhall he not quench, but he ſhall increaſe it; that is the meaning of it, he ſhall be ſo far from ſlighting deſires, and endeavours, and imperfect obedience, that he ſhall accept them, and ſtrengthen them, as appeareth in the next words, till he hath brought forth judgement unto victory; The work of ſanctification is victorie, Chriſt will ſtrengthen imperfect obedience, till he hath made holineſſe and obedience victorious over all corruption. This is the firſt propertie of Grace to pardon ſin, to accept imperfect obedience, to cover frailties.

The ſecond Propertie of Grace is, that it giveth ſtrength and power to doe whatſoever it commandeth (this is that point we ſpake of before) In that forenamed place, 2 Cor. 3.6. there the Covenant of grace is called the Spirit, not of the Letter (ſaith the Apoſtle) but of the Spirit, for the Letter killeth, but the Spirit (that is the Covenant of grace) giveth life. Grace, whatſoever it commandeth giveth power to doe it, ſo farre as ſhall be ſufficient for Gods acceptance.

The third property of grace is this, that grace delivereth us from under the curſe, it fetcheth us out of condemnation. This is that which is expreſt in Gal. 4.5. To redeem them that were under the Law, (and ſo under the curſe) that we might receive the adoption of ſons, and ſo the bleſſing of ſons: therefore is that in Rom. 6.1. There is no condemnation to them that are in Chriſt Jeſus, &c.

Fourthly and laſty, The laſt property of grace is this, That grace, it doth hinder corruption from multiplying, from bringing forth fruit: grace doth deſtroy the Law, in regard of any power to multiply ſinne and corruption in us as it did before; grace doth ſubdue our iniquities, Micah 7.19. grace doth write the Law of God in our hearts; grace doth give us diſpoſitions inward, anſwerable to the outward commands of the Law of God. So that by grace, when as the Law of God commeth with a command to doe this; grace p. 113makes us able to doe it in ſome meaſure: when the command of God commeth with a prohibition not to doe this; grace makes us able to abſtaine from it in ſome meaſure. Thus now grace deſtroying corruption, and making us able in ſome meaſure to obey the commands, it doth deſtroy that accidentall property of the Law, where by it doth multiply and ſtreng then corruption in us. And thus Grace is directly contrary to the Law, The Law came by Moſes, but Grace and Truth through Jeſus Chriſt.

Now then to be under grace, is no more but to be in that condition, wherein we injoy this fourfould happy bleſſing.

1. To be in a condition, wherein all our ſinnes are pardoned, our imperfect obedience accepted, our frailties covered.

2. To be in a condition, wherein no more ſhall be commanded, then ſtrength given to obey.

3. To be in a condition, wherein we are fetched from under the curſe and condemnation of the Law, and brought under the juſtification of children.

4. To be in a condition, wherein we receive ſo much grace, as that we are able in ſome meaſure to obey the commands of the Law, and that the Law cannot bring forth ſinne in us as it hath before.

By this you ſee now what, they that are in Chriſt, doe injoy, they are not under the Law but under Grace.

I will briefly in three or four words conclude all with ſome Uſe of this Doctrine. And firſt of all, this ſerveth for great comfort to all thoſe that are in Chriſt (for indeed this whole Text is full of unſpeakable conſolation to every poor ſoule that hath any true evidence of his being in Chriſt) their condition in which they ſtand is wonderfull ſweet: they are not under the Law, but under Grace. Here is then a fountain opened of ſingular conſolation for all ſuch. They are not in that ſtate, wherein exact obedience ſhall be required, and all infirmities charged upon them; but they are in that ſtate, wherein their deſires, and indeavours, and beginings p. 114ſhall be accepted and perfected. Thou that art in Chriſt, thou art not in that condition wherein thou art devoid of all ſtrength to obey the Commandements of God, but thou art in ſuch a ſtate, wherein there is life, and power given thee to doe what is commanded by God. Thou art not under the curſe and condemnation of the Law, but under the bleſſing and juſtification of children. Let the people of God but run over theſe particulars here laid down, and view all the ſeverall comforts that are in that condition wherein they are, and there is a fountain and ſpring of comfort for them.

The Second Uſe is, for a ſharp reprehenſion to all ſuch as are the people of God, and are his children, that finde themſelves to be ſo by a teſtimonie from their own ſpirits and from Gods ſpirit, and yet notwithſtanding lead lives uncomfortable and lumpiſh. This Doctrine (my brethren) affordeth you a ſharp reprehenſion. Thou art in Chriſt, and yet art thou diſcouraged or diſheartned either with corruption, or with guilt? How unworthy doeſt thou walk of that condition wherein thou art? Thou art not under the Law, but under grace, why then is it, that thou art as much dejected and diſcouraged, as if thou wert under the Law, and not under grace? What is it that makes thee diſconſolate and diſcouraged, but the condition wherein thou art may adminiſter to thee much more comfort? Art thou full of ſin? yet notwithſtanding thou art in a condition wherein all ſin ſhall be pardoned. Is thy obedience very imperfect? yet thou art in a condition wherein imperfect obedience ſhall be accepted, and frailties covered. Doeſt thou finde that God commandeth thee much, and thou doeſt little? but yet thou art in a condition wherein the Lord hath promiſed, (ſo thou wilt uſe the means, and truſt upon him,) to make thee able in an acceptable manner to doe all that he biddeth thee doe. Doth the Law threaten, doth the Law curſe? yet thou art in a condition wherein neither the threatning, nor curſe of the Law, ſhall ever reach thee to condemnation. Findeſt thou mighty rebellions in thy nature againſt the Law of God? yet thou p. 115art in a condition wherein is promiſed a new nature, which ſhall be made conformable and ſubjected to the Law of God.

What ſhould make thee therefore hang down thy head? Sharply are ſuch Chriſtians to be reproved, that being in Chriſt, lead lives as if they were out of Chriſt. Doeſt not thou make the world to thinke that that is falſe which Chriſt ſaith, That his yoke is eaſie, and his burthen light? If Chriſts yoke be eaſie, and his burthen light, why is it (ſaith the world) that the ſervants of Chriſt walk ſo diſconſolately and complain of heavie burthens?

You ſhall find an exhortation of the Apoſtle in 2 Cor. 6.1. We beſeech you that you receive not the grace of God in vain. There is a double receiving of Gods grace in vain. The one is, when as Gods grace is offered and preached to people, and out of love to the world, and to their ſins, they ſlight it, and will not receive it. Another receiving the grace of God in vain, it is, when as people have entertained the grace of God, and have entred into Covenant with Chriſt, and yet notwithſtanding doe not take the comforts that the grace of God affordeth them. This is alſo a receiving the grace of God in vain. This is thy caſe whoever thou art that art a beleever, and yet notwithſtanding doeſt not make melodie in thy heart, and triumph over thy enemies. What have the redeemed of the Lord to doe, but to praiſe the Lord? What have the members of Chriſt to doe, but to rejoyce in Chriſt? Doe you thinke when the Lord giveth that Commandement, Phil, 4. Rejoyce alwaies in the Lord, and again, I ſay rejoyce, (he doth not bid them rejoyce in riches, in friends, in honours, in pleaſures, &c. this is worldly, this is damuable, but he biddeth us rejoyce in the Lord, in the priviledges we have by Chriſt through the New Covenant of Grace; he biddeth us rejoyce and always rejoyce) Do you thinke, I ſay, when God gave you that Commandment, he had forgotten the ſtate in which he left you, that he had left you under the power of many ſins, ſubject to many failings, unable to perfect obedience? Doe you thinke (I ſay again) that God forgot p. 116the condition wherein he left you? No, God knew well enough what ſtate he left you in, that you are as Iſrael mingled with the Canaanites, and yet he biddeth you to rejoyce; why ſo? There is ground enough for your rejoyceing, becauſe you are not under the Law, but under grace, and if under grace, ſurely there is ground enough for your rejoycing, notwithſtanding all your failings.

Conſider therefore then my brethren, I beſeech you; doe not you receive the grace of God in vain, doe not you ſlight, as it were, and not make uſe of the grace of God, which thus adminiſtreth matter of rejoycing in all conditions to you that are in Chriſt, when as you walke ſo lumpiſhly becauſe of ſin formerly committed, or becauſe of corruptions that for the preſent lie upon you?

Indeed I deny not but it becommeth Chriſtians to mourn, and they that doe not mourn, ſhall never rejoyce in the day of judgement, and the people of God are mourners in Zion. Yet what kind of mourning? There is a double ſorrow: A godly ſorrow, and a worldly ſorrow: A godly ſorrow is this, when as a ſoul melteth into tears upon the conſideration of his ſins and wants, becauſe he beleeveth that God through Chriſt will accept him notwithſtanding them all; this ſorrow the more of it the better, this ſorrow melloweth the heart, ſoftneth the heart, makes it frameable to the impreſſions of the word of God. But now the other ſorrow, which is a worldly ſorrow, when as a ſoul is beaten out of heart becauſe of ſin formerly committed, becauſe of mighty corruptions that doe annoy him, to mourn without hope and confidence of acceptance, this is worldly ſorrow, and cauſeth death, this is altogether unbeſeeming Chriſtians. Receive now this ſharp reprehenſion, and be humbled for it, and labour to remember your condition: You are not come to mount Sinai, but to mount Zion; You are not under the Law, but under Grace. Therefore rejoyce in the Lord alwaies, and be ſo cheerfull, that the world may ſee, that the ſervice of Chriſt is a ſweet ſervice. Here is the ſecond Uſe.

The third is for Inſtruction, to them that are not in Chriſt, p. 117to ſuch of you as remaine yet in your naturall eſtate.

The condition of them that are in Chriſt is this, they are not under the Law, but under Grace. Thy condition who art not yet in Chriſt, is juſt the contrary; thou art not under grace, but under the Law. There are none that doe more aſſume to themſelves the priviledges of grace, then they that are not under grace. You ſhall have your profane Wretch, your painted Civillian, your formall Hypocrite, men that are dead in treſpaſſes and ſinnes, that are ſervants to ſinne, while with full conſent they obey ſinne in the luſts thereof: yet you ſhall have theſe challenge to themſelves the priviledges of the Covenant of grace: you ſhall have one ſwear an Oath, and when he hath done, ſay, God forgive me: you ſhall have another ſay, I am a great ſinner, but I hope God will be mercifull to me: Another, I cannot keep the Commandements, but I hope God will accept me: thus theſe wretches, that are in the gall of bitterneſſe, and in the bond of iniquity, they claime the priviledges of grace. But I would have them know, ſo many of you as have no evidences that you are tranſlated out of the ſtate of nature, and ingrafted into Chriſt by his holy Spirit, that you are not under grace, but under the Law. What is that?

You are in ſuch a condition, wherein nothing but perfect obedience ſhall ſtand you in ſtead. If you pray as well as you can, yet if you doe not pray as perfectly as God commanded in the Law, you ſhall never be heard: If you keep all the Commandements of God, and faile but in one, yet you ſhall be damned; there is no accepting of imperfect obedience of you, becauſe you are not under Chriſt, but under the Law. And I tell thee this, the Saints of God ſhall commit greater ſinnes and goe to Heaven, when thou leſſer and goe to Hell. Peter forſweareth his Maſter with an Oath and Curſe, and yet he is pardoned; thou ſhalt not ſweare and curſe, or deny Chriſt, (for the ordinary matter) and ſhalt be damned. Saul yeeldeth God imperfect obedience, he obeyeth the command in part, he fighteth againſt Amalek, ſlayeth the people and the cattell, and yet notwithſtanding p. 118caſt out of his Kingdome, and kept from Heaven for ever. David committeth a greater ſinne for the matter of it, he committeth adultery, murthereth Ʋriah, lieth in the ſinne almoſt a twelve-month, and yet he is pardoned. What is the reaſon: Saul was under the Law, therefore no acceptance without perfect obedience. David indeed for the matter of his ſinne did worſe, but David was under grace; there is no ſinne ſo great but he had a pardon for it, the leaſt obedience, ſo in truth, was accepted. Oh remember this, you are ready to beare out your ſelves with this conceit, becauſe David, and Peter, and other Saints ſinned ſo, and are pardoned, therefore you may ſinne ſo, and be pardoned. Indeed it is true, you ſhall be pardoned if you are in Chriſt, and are under grace: but yet being unconverted, thou art therefore in the ſtate of nature, and ſo under the Law, and not under grace. Here is the third Uſe.

The fourth and laſt is for Exhortation, to exhort you all, that you would indeavour, and be perſwaded to get an intereſt in Chriſt, ſeeing there is ſo much priviledge comming to thoſe that are in Chriſt. Whoſoever is in Chriſt, is not under the Law, but under Grace: as therefore thou deſireſt not to be under the Law, ſo labour thou to be found in Chriſt; above all things ſtudy this, how to get a part in him.

My brethren; The Lord Jeſus Chriſt is amongſt you, he is daily offred to you; oh doe but receive him, and you ſhall receive this priviledge, to be under grace, and not under the Law.

Indeed there are a great many hard things to be done of them that will have a part in Chriſt, they muſt deny themſelves, they muſt take up the Croſſe and follow him; there is a great many things to be loſt, they muſt loſe the love of all their carnall friends, their ſinfull liberties, the applauſe and favour of the world: yet notwithſtanding all theſe difficulties, be you perſwaded to entertaine Chriſt whatſoever it coſt you; for if you will entertain Chriſt you ſhall come to be in this ſtate, not to be under the Law, but under Grace. Therefore when God calleth you, inviteth you, and offereth his Sonne p. 119unto you, oh in brace him, Open your everlaſting doores, and let the King of glory come in: When Chriſt is tendered upon theſe conditions, that you receive him to be your King, your Prieſt, and Prophet, that you kiſſe that Son of God, and give up your ſelves in all things unto him to let him reign over you, oh doe it, for by this you ſhall come to have this priviledge, that you ſhall not be under the Law, but under Grace. And what then ſhall hurt you? No ſinne, all ſhall be pardoned. No defect, all ſhall be covered: No want of obedience, the leaſt ſhall be accepted. What can a poor ſoule deſire more? Therefore when ever Chriſt is offered to you, joyn your ſoules to him, that you may be in that condition, not to be under the Law, but under Gree. Thus much for the ground and reaſon of the former promiſe, why ſinne ſhould not have domision over them, becauſe they are not under the Law, but under Grace. And ſo much for this time, and this Text.

FINIS.

VVISDOMES ATTENDANTS: OR THE Voice of Chriſt To be obeyed.

By that Reverend Divine, THOMAS HOOKER, Late Preacher in New England.

JOHN 10.27.

My ſheep hear my voice, and I know them, and they follow me.

LONDON, Printed by G. D. for Francis Eglesfield, and are to be ſold at the Sign of the Marigold In Pauls Church-yard, 1651.