(4.) ' The shield of faith,' which covereth the whole body, a sound belief of the mysteries of the gospel, and the promises thereof, especi- ally a clear sight of the world to come. They that have such a faith see a sure foundation to build upon. On the one side the righteous- ness of Christ, or the promises of the gospel to a penitent believer of
VeR. 15.] SERMONS UPON ROMANS VI. 29D
pardon, of strength to maintain grace received, and finally of eternal life ; on the other side, threats to impenitent and sensual persons.
(5.) ' The helmet of salvation,' which is a well-grounded hope of eternal life : 1 Thes. v. 8, ' But let us who are of the day be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation.' This maketh a christian hold up his head in the midst of all encounters and sore assaults. He that often looketh above the clouds, and expecteth within a little while to be with God in the midst of the glory of the world to come, why should he be daunted ?
(6.) ' The sword of the Spirit.' This is a weapon both offensive and defensive ; it wardeth off Satan's blows, and maketh him fly away wounded and ashamed. If Satan saith, Oh ! it is too soon to mind religion ! he hath the word ready, Eccles. xii. 1, ' Remember thy crea- tor in the days of thy youth.' If that it is too late, then, John iii. 16, 'God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life.' If that his sins are too great, or too many to be pardoned, then, Isa. Iv. 7, ' Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.' If Satan tempt him to live sensually, Rom. viii. 13, ' If ye live after the flesh, ye shall die.' If to defile himself with base lusts, 1 Thes. iv. 3, 4, * This is the will of God, even your sanctification, that ye should abstain from fornication; that every one of you should know how to possess his vessel in sanctification and honour.' If to a negligent careless pro- fession, then, Phil. ii. 12, ' Work out your own salvation with fear and trembling ; ' 1 Thes. ii. 12, ' That ye would walk worthy of God, who hath called you unto his kingdom and glory.' If to despondency and fainting, 2 Cor. xii. 9, ' My grace is sufficient for thee, for my strength is made perfect in weakness.'
SERMON XVL
What then f shall ive sin, because tve are not under the Jaw, hut under grace ? God forbid. — Eom. VI. 1.5.
Here the apostle preventeth an absurd conclusion, which might be inferred by people of a libertine spirit from what he had said in the former verse, either from the first or the last clause, the privilege or the reason. From either, carnal men might collect what might be matter of security to them in sin ; eitlier because of the privilege, ' Sin shall not have dominion over you ; ' therefore they might let loose the reins ; sin should not reign, and consequently not damn ; or else from the reason, ' Ye are not under the law, but under grace ; ' the negative part might seem to infer an exemption from the duty of the law ; the positive, ' but under grace,' which provideth pardon for the lapsed, tiiey might infer hence that therefore they might sin impune, without any fear of punishment. So that, in short, three doctrines of grace are apt to be abused.
coo SERMONS UPON ROMANS VI. [SkR. XVI.
1. The free pardon or exemption from condemnation which the new covenant hath provided for sinners ; therefore they might sin securely, no harm would come of it.
2. The liberty and exemption from the rigour of the law, which re- quireth things impossible at our hands under the penalty of the curse ; as if this had freed us from all manner of bonds and ties to obey God, ' They were not under the law.'
3. The doctrine of perseverance, as if they might do what they list ; the covenant of grace would secure their interest, and whether they watched or strived, yea or nay, sin should not have dominion over them. All these are rejected as unreasonable conclusions. ' What then ? shall we sin, because we are not under the law, but under grace ? God forbid.'
In the words we have —
First, An interrogation, to excite us to regard what conclusions we draw from christian privileges, ' What then ? ' that is, what do we conclude thence ?
Secondly, A faulty inference or conclusion is mentioned, ' Shall we sin, because we are not under the law, but under grace ? ' Where —
1. The inference itself, ' Shall we sin ? ' that is, let us continue in sin, or serve sin, or not strive against sin.
2. The ground whence it is inferred —