(3.) We must assent to those principles of faith from whence this conclusion is deduced by necessary consequence, as namely —
(1st.) That Christ is set up as a pattern, to whom all the heirs of promise must be conformed.
(2d.) That our conformity is mainly seen in resembling his two estates, his dying to sin and living to God.
(3d.) That our baptism obligeth us both by way of dependence and obedience. By way of dependence, waiting for his grace, whereby this conformity and likeness may be accomplished. By way of obedience, using all those holy means and endeavours that conduce to this end and purpose ; faith assenteth, reason concludeth.
(4.) We must resolve upon it as an unquestionable duty, that we may not play fast and loose with God. For the judgment determining and the will consenting make up the strength of resolution, which in this case is very necessary, because we are likely to be assaulted with many enemies ; and seeing we are too often secure, and forgetful of our work and welfare, therefore we must stand fast in the purpose of our own hearts still to pursue this work till it be finished. Those who are regenerated by the Spirit surely will have such reasonings in them- selves, and are not only in profession, but indeed (as the word is in the text) dying to sin and living to God. And it is ordinary in scripture to exhort by affirming, that is, to 'speak of the duty of believers as already done by them, thereby to assure them it shall be done, and to oblige them the more strongly to the endeavour of it.
Use. To press us to two things — (1.) To regard your duty ; (2.) To own the grace of Christ.
1. To regard your duty of dying to sin and living to God. The arguments to press it are these —
[l.j From the work itself, which is so noble and excellent, that if there were no benefit to ensue, it were enough to engage us. It con- sists in these four branches and parts —
(1.) To have the sensitive appetite subject to reason, which is
VeR. 11.] SERMOXS UPON ROMANS VI. 235
nothing else but to have the order of nature preserved, or that raan should carry himself rather like a man than a beast, not serve divers lusts and pleasures, but be governed by his reason and conscience. Now, it should not be a hard precept to us to persuade us to walk upon our feet rather than our heads ; let the head guide the body, and the feet obey its direction ; put reason in the throne.
(2.) To have reason illuminated and rectified by faith, which dis- covereth things to us out of the ken and view of reason : Heb. xi. 1, ' Now faith is the substance of things hoped for, and the evidence of things not seen.' The heathens had the highest opinion of those who were admitted into secrecy with their gods, and had things revealed to them which other mortals could never have known. This honour have all his saints : ' They shall be all taught of God,' John vi. 45 ; higher mysteries than nature could discover.
(3.) That this faith should make us alive to God, or enable and incline us to persevere in our duty to him. Faith is our life as begun : Gal. ii. 20, ' The life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.' As consum- mated: Heb. X. 38, 'Now the just shall live by faith;' the Spirit working in us a practical fiducial assent to the saving truths of the gospel, or affiance on God according to the promises, doth beget life in us,, or a resolution to obey God, whatever it cost us.
(4.) That this faith working by love doth incline and enable us to live accordingly. The property of faith is ' to work by love,' Gal. v. 6. Now see what these two graces do. The property of love is to incline us to God, it is the bent and bias of the soul ; and the property of faith is to enable us by presenting greater encouragements to the holy and heavenly life than the world and the flesh can produce to the contrary. Now, is this a toilsome and tedious life, to have appetite governed by reason, reason elevated by faith to the sight of God and the other world, and faith acting by love and hope, which incline us to God and heaven, and fortify and strengthen us against all the delights and terrors of sense ? This is nothing but dying to sin and living to God.
[2.] From the consequent benefits, which are —
(1.) Pardon of all their sins ; these have an interest in Christ, a pardon sealed by his blood. They that die to sin and live to righteous- ness liave passed from death to life, not only as death to sin implieth corruption, but condemnation, or the righteous sentence of the law dooming it to death: Kom. viii. 1. 'There is therefore now no con- demnation to them that are in Christ Jesus, who walk not after the flesh ; ' there is dying to sin : ' but after the Spirit ; ' there is living to God.