[1.] From the evangelical state negatively proposed, ' Because we are not under the law,' as if we were exempted from the rule of the law because we are exempted from the rigour of it.
[2.] From the evangelical state positively proposed, ' But under grace.'
(1.) The grace of justification ; we may indulge sin, since the gospel offereth a pardon or freedom from condemnation.
(2.) The grace of sanctification by the Spirit ; God will maintain our right, though we mind it not, and so we turn the grace of God into looseness or laziness.
(3.) The brand upon this conclusion, or his abhorrence specified ; it is not only unreasonable, but impious, [x-q yevouTo ; far be it from believers thus to conclude —
(1st.) Because the conclusion is unreasonable, being a distortion of true doctrine, or of the grace of the gospel.
(2d.) It is ungrateful. What ! be more licentious for God's grace ? It is the most abhorred use of God's mercy that is imaginable.
Doct. That it is a manifest abuse of the new covenant so much as to imagine that it countenanceth any licentiousness or liberty in sin.
I shall first prove it by two arguments —
1. From the design or end of God in setting up this new transac- tion with mankind.
2. From the tenor and constitution of it.
Secondly, Shall vindicate those doctrines of free grace, which may most seem to occasion such thoughts in the hearts of men.
1. From the design of God in setting up this new covenant, which was to recover lapsed man from the devil and the world unto himself, that he might not wholly lose the glory of his creation ; which ap-
VeR. 15.] SERMONS UPON ROMANS VI. 301
pearetli by manifold expressions in scripture : Luke xix. 10, ' The Son of man is come to seek and save that which was lost.' Now we were lost first to God ; as Luke xv., the lost groat was lost to the possessor, the lost sheep was lost to the owner, the lost son lost to the father : these two last parables show that they were also lost to them- selves ; but that is but a consequent ; the primary sense is, they were lost to God, and therefore Christ came to recover them to liis obed- ience. But to leave parables, it is said expressly, Kev, v. 9, ' Thou hast redeemed us to God by thy blood,' that we might not only be admitted into his friendship and favour, but fitted for his service, and that he might ' bring us to God,' 1 Peter iii. 18 ; by which is meant not only to reconcile us unto God, but bring us into a state of subjec- tion and obedience to him. Christ is set up as a mediator and lord of the new creation, to the glory of God the Father: Phil. ii. 11, ' That every tongue might confess that Jesus Christ is Lord, to the glory of God the Father ; ' that his interest in his creatures might be secured. And the kingdom of the mediator is subordinate to the kingdom of God ; all the authority and power which Christ hath as mediator, to enact laws and make a new covenant, is to bring men back again to the obedience of God upon more comfortable terms. Our subjection to him is not vacated or made void, or only reserved, but established on" more comfortable terms, as we have grace given us for the pardon of failings, and the effectual help of his Spirit to incline us to obedience.
2. From the tenor and constitution of it. As to the precepts, it begins with faith and repentance, and is carried on in the way of new obedience or holiness. None are admitted to the first privileges but those that repent. Upon Mary's repentance Christ said, ' Her sins, which are many, are forgiven her,' Luke vii. 47 ; ' Him hath God exalted to be a prince and a saviour, to give repentance to Israel, and forgiveness of sins,' Acts v. 31. Now repentance is a serious fixed purpose of returning to the obedience we owe to God. And the last privilege, eternal glory, we have it not without holiness : Mat. v. 8, * Blessed are the pure in heart, for they shall see God ; ' Heb. xii. 14, ' Follow peace and holiness, without which no man shall see the Lord.' All the intermediate privileges do expressly require or imply holiness : Ps. Ixxxiv. 11, ' For the Lord God is a sun and a shield ; the Lord will give grace and glory, and no good thing will he withhold i'rom them that walk uprightly.' So that from first to last it is a holy covenant, as it is called Luke i. 72. Yea, it is holy, not only witli respect to what it requireth, but with respect to what it promiseth. It promiseth the Holy Spirit to sanctify us : Acts ii. 38, ' Repent and be baptized every one of you, in tlie name of Jesus Christ, for the re- mission of sins, and ye shall receive the gift of the Holy Ghost;' Ezek. xxxvi. 25, ' Then will I sprinkle clean water upon you, and you shall be clean, and from all your idols will I cleanse you ; ' 1 Cor. vi. 11, ' Such were some of you, but ye are washed, but ye are justified, but ye are sanctified, in the name of the Lord Jesus, and by the Spirit of our God.' And the heaven of heavens is perfection of holiness : 1 John iii. 2, 3, ' Beloved, now are we the sons of God, but it doth not yet appear what we shall be ; but this we know, that when he shall