THE LAW OUT LAWED OR, The Charter of the Gospel showing the privilege and prerogative of the Saints by virtue of the Covenant. Wherein these four points of doctrine are properly observed, Plainly proved, both by Scripture and reason: and pithily applied. VIZ: Doctrine 1 That he that is in the state of grace lieth in no known sin, no sin hath dominion over him. 2 That sin though it doth not reign in the Saints, yet it doth remain and dwell in them. 3 That the way to overcome sin, is to get assurance of the Love, and grace, and favour of God, whereby it is forgiven them. 4 That whosoever is under the Law, sin hath dominion over him. By that late faithful and worthy Minister of jesus Christ. JOHN PRESTON. Doctor in divinity, Chaplain in ordinary to his Majesty, Master of Emmanuel College in Cambridge, and sometimes preacher of Lincoln's Inn. Let not sin therefore reign in your mortal bodies, that you should obey the lusts thereof, Rom. 6. 12. EDINBURGH Printed by john Wreittoun. 1633. Romans. 6. 14. For sin shall not have dominion over you, for you are not under the law, but under grace. THese words are brought in thus, the Apostle exhortes them not to sin, but to give their members as instruments unto righteousness, and to move them to this, he tells them that sin was not their Lord now as it was heretofore, and that it shall have no more dominion over them, and therefore he bids them strive against it: and then he adds a reason of this, because they were not under the law, but under grace, now Christ hath changed their hearts, for while a man is under the Law, sin hath dominion over him, it tells him what to do, but gives him no power to do it, but you have the grace of sanctification to change your hearts, and enable you to every good word and work, so that you delight in the Law, after the inner man, albeit you see another law in your members roaring against the Law in your mind, and bringing you into captivity to the law of sin, which is your members, as it is said, in the 7. chapter, and the 23. verse. Whence we may learn? Doct, That he that is in the state of grace, lieth in no known sin, no sin hath dominion over him. Now sin is said to have no Dominion over a man, three manner of ways, viz. in regard Q It hath no right to rule over him, it is no more our Lord, but is as a servant that hath no dominion, but is said to offer violence to us, as if the King of Spain should rule over us, he hath no dominion over us. Secondly, In regard it's not obeyed, for there it hath dominion, as a Prince may have right to a kingdom, yet he be not obeyed, he hath no dominion. Thirdly in regard though it strive against us, yet it never gets the victory, for though it a●… us, yet if it g●t not the victory it hath no dominion over us, this is proved by their similitudes which must be explained. viz. First it was our Master and we its servants, but n●w we have changed our Masters, and are become the servants of righteousness. Secondly it is said that we were married to sin, and it had dominion verse. 8, and command over us, as the husband over the wife, but now it is dead, and there is a divorce between us, and now we are married to Christ and he commands us, and we obey▪ Thirdly it is said we were dead to sin and alive to God, and therefore verse 6, we cannot live in sin, for command a dead body to go about a business, and he cannot, because he is dead. Quest. Now the reasons of the point be these▪ the is taken from Christ, all we are engrafted into Christ, and Reas. into his death, and into the similitudes of his resurrection, verse. 5. that we are grafted as a graft into Christ and all the old sappes taken away and we have new sap, and bring forth new fruit, and have no other, because we grow in another tree, and we live to God, yet we may commit sin though we allow not ourselves in it, for they that are in Christ have crucified the flesh, with the affections and lusts thereof▪ if therefore there be any lust in him he is not Christ. Again if any man be in Christ he is new creature: and therefore he doth not wallow in hisould sins, so saith God I will give you a new heart, and all things are become new, and old things are done away, therefore we cannot lie in any known sin. Again whosoever is in Christ hath received of his fullness grace for grace, in him we are able to do all things, and therefore if we cannot strive against old sins, we are not in Christ, and therefore we must strive to be complete. Secondly because we have the Spirit of God ruling in us, and therefore Reas. we walk after the Spirit, and not after the flesh, now if we lie in any known sin, we have not the Spirit, and therefore are not in the state of grace, if any man have not the Spirit of grace, he is not the Son of God, now if he walk after the flesh▪ he hath not the Spirit, for the spirit gives him ability to strive against all sins. Thirdly, he is borne of God, now ●ee that is borne of God sinneth not▪ that is, it ruleth not over him, for a man is said to sin that favours wickedness, and setteth his heart to sin, he sinneth not, because he is like God, as a son is like his father, and therefore a wicked man is like the devil, because he is his Father, and his wickedness is in him, and therefore the devil is called the ●ather of the wicked: and so every regenerate man hath all the righteousness of Christ, though not in the same degree, he hath perfective holiness of parts, though not of degrees, now than he hath no member of Satan in him, that is, no known sin which he loveth. Fourthly, because he hath the whole law written in his heart, and Reas, his heart is set to obey the whole law, and therefore he cannot lie in any known sin. Fifthly because he is wholly changed and translated to another man Reas, which is expressed two ways. Quest The whole drift of his mind is changed, as suppose the earth were made fire, the whole vent of it were to go upward, so a man is wholly bend towards heaven, or else his heart is not changed, and if so, he can lie in no known sin. Sixtly, he is changed in his taste, S. Paul saith they that are in Christ Reas, savour not the things of the flesh, but of the spirit, every sin is bitter to the regenerate man, if it be not then he savoureth the things of the flesh, to this is that agreeable, keep this feast with unleavened bread, and not with old leaven of maliciousness, we must be unleavened bread to Christ: we must give no allowance to sin. Seventhly, Because they know God, jer. 33. The Lord saith by his Reas, Prophet, I will write my law in their hearts, and they shall know me so that with this writing, the law in their hearts they cannot but know sin, for they are changed in their minds before that they can know God: hence I infer that he that knows God will not change from the immutable God to the mutable creature, and they that do it, do it because they know not God. Eightly, because he hath faith, which will make us not lie in any known sin, for all sins are either of the temptation of the devil, the flesh, or the world, now faith overcomes all these, 1 It overcommeth the world; This is the victory that overcometh the world, even your saith, but if the world could overcome the regenerate in any temptation, than this were not true, that faith overcommeth the world, but he shall not be overcome, by the glory and riches of the world. Secondly, the flesh, the just walketh in his integrity, to this added that blessings are every where annexed to the keeping of the commandments, blessed are they that have respect unto the com●…ments, if you lean to the right ●a●d, or to the left y●● s 〈…〉 sured, again if you keep the whole law and off 〈…〉 are guilty of the whole law. But, besides these scriptures there be other reasons to prove that the regenerate man cannot lie in any known sin, First, because he that lies in any known sin: hath another for his Reas. Lord and God, and so is an Idolater, and so cannot be regenerate, for he yields to the same still, if it commands, he obeyeth, God commanding him, he neglecteth it, and therefore maketh it his God. Secondly because he lieth in any known sin, will be unconstant Reas, in the serving of God, now God rejecteth such an one, for though the temptation to that sin, being removed he serve God, yet that sin setting upon him, he forsakes God's service, and obeyeth it, and when soever occasion is offered, he turneth to obey it, now such unconstancy God hateth, as among m●n a flower though it more beautiful than a pearl, yet it is not regarded so much because it is ●ading, and a ship may sail safe a great while, but yet falling upon a rock maketh shipwreck of faith and good conscience, and such a one cannot be in the state of grace. Thirdly, because he that lieth in any known sin, will if he had Reas, like strong temptations commit all the sins in the world, as be a man inclined to covetousness or uncleanness▪ he would commit any other if he were as much inclined to any other, now such an one cannot be in the state of grace. Fourthly because if a man have a good hear●, no sin can grow there▪ because it is out of its proper place, and therefore cannot prosper as plants that grow in India if they be ●●tt here whither, so every sin i● a good heart is out of its proper place and will not grow but whither every day more and more, but he that findeth sin growing in his heart, his heart is not regenerate. Fiftly because he m●st hate the word of God and godly men▪ for Reas, when a ma● is ready to commit sin, the word i● at hi● to dissuade him▪ godly men dissuade him, and therefore now if he do it and they sti●l rebuke him, he cometh to account the word a reproach a●d he hates it and good men likewise, Thus john is Her●ds friend a great while, till ●● tells him of his beloved si●, and then ●●f goes head, so they hate God and wish that ●●●re were none, because he resolveth to sin, and God reproves him▪ and so h●● cannot ●ee in a good estate: Sixtly and lastly, because all his actions will have an evil tincture Reas, from that his sin, it so weigheth all he doth, so that nothing is 〈…〉 in God's ●ight. As if a man were set ●o get honour, though he did not directly fall into that sin, yet he 〈…〉 all his 〈…〉 that 〈…〉 ●● affecteth such persons that may further that his intent so that ●●rr● caveneth every action of his, and whensoever any act of religion opposeth him, he than forsaketh all, as if a man have a project to get a harvest that is not yet come, all that he doth is for that end▪ he ploweth, soweth, and the like, so it is with a man that hath a sin and resolves ●o f●llow it, he by-useth all his actions by that, therefore God abhors him: and all that he doth. First this is to try us, every man may know if he be in the state o● Use. grace or no, if he lies in the least known sin that is, he is but counterfeit, if though he be admonished and told, that God will not have him to do such a thing, yet he doth it: it's a sign he is not in a good estate, as if a man knew, and were persuaded, he ought not to abound in idle speeches, and yet will, it is a sign he is not in the state of grace, so when he is commanded he ought to pray and yet doth it not, or doth it only for show, it's a sign he is in a bad estate, for if he knew its a sin to be idle, and it comes into his mind that he should not, and is persuaded of it, and yet will; it's a sign his estate is not good, so as for immoderate gaming, if one be told he should not, yet will use it, all carriage is naught, certainly he is bad, so for the lust of the flesh, the lust of the eyes, and the pride of life, when a man shall spend all his time, and find all his thoughts bend that way for any one of them, certain it is his heart is not gracious, for then these thoughts would not abound in him, but thoughts of growing in grace, but if his morning thoughts be for satisfying of the flesh and the lusts thereof, or his secrets plots, he may justly ●eare its a reigning sin, for when all his projects and thoughts, are upon one thing, as to be in fine apparel, its certain sin reigneth in him, and so he is in the state of damnation, as a scholar that wholly aims at vain glory, and how to get honour and credit, that sin reigneth in him. But there were many which seemed religious men which had these Obs, infirmities in them in the scriptures. True, and many therefore not truly regenerated but seeming only Ans, so, now many youths make a fair show, under the means, when ●aling into temptations fall away, but if they be not commanded or think of it, great faults may stand with true grace, but if they be admonished by their conscience or others, and told they must no● do it, ●h●n their estate is not good, for true grace cannot stand with these ●ailings. Now the signs whereby we may know, whether we● live in known sins or not, are these, Quest. Living in a known sin is of two sorts, first known, when me●●ell themselves to commit wickedness before the Lord as Ahab did, when he poureth out himself to vanity, as when a man shall give up himself to drink or to company, or to commit any sin of uncleanness, or giveth himself to spend any of his time in recreations, this is evident to the world and to his own conscience. Again when he plainly forsaketh God and good courses which he took before, as Demas did, this is plain, he lieth in a known sin. Secondly the secret lying in sin, the signs whereof are these. Quest When a man committeth it ordinarily, this is that Paul saith that the saints fall upon occasions, as if a man be sailing into France, a tempest driveth him into Spain, so the Saints face is towards heaven but a sudden passion may drive them another way: to commit sin ordinarily, is to commit it when temptation assaileth, and occasion is offered, and impediments removed, than he commits the sin ordinarily, for if there were such temptations always, he would commit the sin always, as Pharaoh was good by fits, he was often restored, & desired them to pray for him, yet when temptation came he would not let the people go, though before he had intended to do it. So Saul when opportunity was offered, would have killed David, though he swore not to do it, and so Hazael, this is committing of sins ordinarily. King's ●. 12 Secondly, When a man rejecteth admonitions, and the reprover, a poor Child is better▪ then a foolish (that is a rich) King that will no longer be admonished, for then his heart is evil, for if a man be willing to have his lust mortified, he is well pleased with him that brings him a knife to cut it off, because he doth as he would have him to do but when they are purposed to lie in sin, they do as a man doth with Physic that he loatheth, he hateth even the very pot itself, wherein it was, so they hate them that admonish them even as dogs, but if they can endure the company of good men it is a sign his heart is good. Thirdly Abstinence from occasions, for many say their infirmities make them run into such and such sins, but if they were minded to leave their sins, they may leave their evil company and all occasions▪ to this add the use of the means, for he that purposeth to forsake his sins will use the means, as if a man that is a drunkard, will keep drunkards company, he hath purposed to forsake his sins, for than he would forsake and leave his evil company, but if he use the meres for mortyfying his sinne●, he loveth, than it is a sig●e, he is willing to leave sin. Now the means for mortifying sinful lusts in us, are these. Viz. First to make a vow not to commit that sin, nor touch the occasions, for than it is a sign his heart is sincere, this is a comfort to these that have made vows, which should be more used, not to make perpetual vows, but for some short tyme. Secondly to fast, and pray, for some Vows lusts are not cast out by these three, to use godly means company, for their practice and example helps them to forsake their sins, to fast and pray. Thirdly another sign of lying in known sin, is when a man prays for admonitions that God would stir up some to admonish him, and can be content to search out reasons out of the Scripture against it, & is glad when he hears it reproved in the public ministry. Fourthly, when he can be content to be deprived of many things which might further our lusts, and to loathe what sweetness which might increase them, that is a sure sign that sin rules not in us. Fiftly when a man confesses his sins particularly, and plainly▪ for this is a sign he would forsake them, this reason the Scripture doth show, because then the conscience maketh such a noise, that he cannot deny it, for when a man is purposed to continue in sin, he will not confess his sins, no not to GOD, it is said when they came to Math, 3, ● Psal, 23, ● john Baptist, they confessed their sins. So David saith, when I said I will confess my sin, the Lord forgiveth the wickedness of my sin. Sixtly, When he is easily convicted, but when men will not be convicted but seek out distinctions to maintain their sin, it is a sign it is prevalent in them. Again when they will not examine both sides, but run to commit it, and stop their ears like the dea●e adder, which refuseth to hear the voice of the Charmer, charm he never so wisely, and will not hear the reasons against that sin, lest he should be restrained, therefore the righteous are said to ponder their ways, and consider their paths, and to try every thing, & to take that which is good, now he that will but hear reasons against the sin he doth, he is none of these, but when he will not be convinced, which is the first work of the spirit, it is a sign he is under the dominion of sin. Seventhly, when a man abstaineth from sin not only out of a natural conscience, but of a spiritual, for a natural conscience may deceive him, for there be three degrees of conscience. Yet are natural, First, a profane man hath some conscience, Secondly a man hath more conscience, Thirdly a godly man hath most conscience Paul speaketh of the heathen, that they had a conscience that did accuse excuse them, but when a man doth not commit sin, being enlightened by a spiritual conscience, which is when a man hath a love to the contrary grace, and is carried with a certain desire to do it (as men ●ate) though there were no reward, and hate the sin and will not commit it, but a man may have a restraint from a natural conscience, yet it may have dominion over him, because it is as a barking dog, that keeps the thee●e robbing. When a man First doth not purpose to commit the sin, Secondly hath reluctancy in the committing of it▪ Thirdly grieveth afterwards, and riseth with a bette● resolution not to do it. But if this proceeded from a natural conscience it is nothing, but if it proceed from a spiritual conscience and ha●red of sin, this is a good sign. Nintly, when after striving we have the victory, for we shall have the victory if we strive aright, this takes way their excuse, that say it's their infirmities, but if they lie not in sin, they will have the victory over it, else thou art not a King, for a King is victorious, yet a King may have rebels, yea he may be wounded yet he keeps his power. So the saints may have many infirmities, yea they may have sound fails, yet in the end they have the victory. God shall tread Satan under their fear wherefore the Godly man's heart though he faileth sometimes is like a troubled fountain, which though it be muddy, yet because their is a spring of grace in his heart, it worketh itself pure again, and works out all the mud, therefore content not yourselves with dislike of sin but leave not till you have got the victory. Tenthly, Observe whether thou delightest in those, commit the same sins, if you do you lie in sin whatsoever you pretend, they do not only 〈…〉 ● last, these things, but have pleasure in those do them which is a sign of a desperate heart, for a man may be drawn to sin by passion, yet his heart may be upright, but when he alloweth, and loveth it another, than there is no passion to lead him, but it's a sign his heart is bend to it, for its a sign of grace, when you love those excel in grace, it's a sign your hearts are good, so on the contrary its a sign of a corrupt and rotten heart, when we rejoice in iniquity, as for example, suppose a man have a lust of uncleanness▪ yet disliketh it on another, and liketh these that excel in the contrary virtue, and grace, it's a sign he is in a good estate, and this is true, because in another a man hath no passion to lead him away. Eleventhly, when a man shall commit a sin, clean to the contrary after persuasion, and long deliberation, that i● taken from jeroboam example Saul & Ahab, these committed their sins but once or twice as Saul had a commandment from Samuel not to do it, he had many day's deliberation upon it, yet he did which lost him his soul. David committed greater sins, yet God counted them nothing, because he did not cast God away but Saul had cast off, so jeroboam s●t up the calf on deliberation and contrary to the persuasion of the prophet, therefore God cast him off. This was balam's sin who deliberated what he should do, yet having a secret desire of reward, did curse Israel which made God cast him off, this was the sin of Francis Spira who was smitten for committing of a sin of deliberation. Thirteenely and lastly, when a man shall make no conscience of small particular sins, wherein his judgement is convicted that they are sins, it's a sign sin hath dominion over him, this is plain by scripture, he that is not faithful in the greatest, he may do it, yet not be faithful. Again by reason, if a small sin be a sin against God, then why make you conscience of the least, for God is offended with these as well as with the greatest, so if ye make conscience of the greatest of the duties of God's worship, why do you not also of the least duties? for God is Luke ●●, pleased with these, as well as with the other, some say they will be religious, but they need not be so press as some scrupulous men are, but let them examine themselves, if the least sins be sins, they must also make conscience of them, so if we must keep an hour of the Sabbath, there is the same reason of the rest of the hours, so for idle speeches, and fashioning of themselves to the world, so if we seek for preferment or riches, it is contrary to the commandment of God▪ seek not to be rich, for they drown themselves in perdition and destruction, so we must not keep company with evil and unsanctified men, examine how we practise this in all duties commanded, let us try ourselves by abstaining from occasions▪ whether we refrain ourselves from the temptations of objects▪ for our speech must be gracious, not by fits, but always, so we must be diligent in our callings, if cut of conscience 1 Pet ●. we do this we are faithful, otherwise we are not, for the same God which commanded not us to kill, commanded us not to commit adultery, if then thou committest adultery thou offendest God, so Mo●●s would not leave an hoo●e behind him in Egypt, because God commanded him so to do, know you not that no unrighteous man shall inherit the Kingdom of God, so if we abstain from soul sins, yet i● 1 Cor, 9, 4, we commit the least, we shall never go to heaven▪ It serves for in couragement for fearful christians, for if it shall not Use. have dominion over you, than this may encourage you against the sin that prevaileth against you sometimes, but they shall have the victory, it is true that many sins make war against many christians, and will not be overcome for a long time, it may be for one, two, or three years yet let us not be overcome, but renew our strength again, and in the end we shall have the victory. Thirdly we have here privilege of christians, for though they be servants, while other be Princes, yet they are free in regard of their lusts, to see a man lead to his execution, we would not think it were for his honour, so when ungodly men thrive in their worldly lusts, than they lead his soul to his destruction, when sin shall have no dominion over the godly, but the ambitious and voluptuous men do what soever their lusts commands them with a miserable bondage, but the godly are free from sin. It is not enough for men to see their sins, or to blame them in themselves, Use or to purpose to amend or forsake them, but they must strive to overcome them, or else they shall have no promise of the gospel applied unto them. Pharaoh was a wicked man, yet with heart he purposed to let the children of Israel go, but when some temptation assaulted him, than he would not let them go, so Saul purposed in his heart not to kill David insomuch that he swore to jonathan he would not do it, yet afterward he attempted it upon another temptation, but we must come to feel that sin hath no dominion over us, otherwise we shall hear that sentence, Depart from m●e ye wicked into everlasting fire, and out of thy own mouth I will adjudge thee, ● thou wicked servant. And so much may be sufficient for the unfolding the first point of doctrine, proceed we to a second which flows from hence also, and that is this, viz. That sin although it do not reign in the saints, yet doth 〈…〉 r●mayne, and dwell in them, for proof whereof see these places of scripture, if any man thinketh (saith Saint john) that he hath no sin, he is a liar, and there is no truth in him, the truth whereof will be seen in these things clearly. 1. Because its knowledge is impersect, and therefore every grace as faith is imperfect, and so our love, and therefore so much sin must be in a man, in as much as his grace is not perfect. 2 The flesh lusteth after the spirit, therefore it is plain there is sin in us, yea so much that often times it even captivateth us. 3. We have in this life but the first fruits of the spirit, now when we shall have it in fullness, we shall have no more than enough, therefore having now but the first fruits of the spirit, Mortification, & Sanctitication, sin is not wholly abolished in the Saints in this life, but doth dwell in them. To humble us, and to make us see what is our hearts, and to Reas. make us know that the Lord bringeth us to the holy Land, therefore God sometimes left the Israelites to try them, and so he troubled Hezechiah to know what was in his heart, and so he sent a Messinger of Satan to buffet S. Paul, lest he should be exalted above measure through abundance of Revelations, and so the Lord doth deal with every Saint. That Christ may be acknowledged, for if we had no sin in us, Reas. we should acknowledge the benefits of his mediation, so much as now we do, all are shut up under sin, that he might have mercy upon Rom, 3, 9, all, Rom. 3. 9 that is, that it might be manifested and declared, that they are saved merely by the mercy of God in Christ, as is said afterward, verse the 26. otherwise we should not rightly value our justification, and sanctification, but seeing him subduing, pardoning our sins, we see what need we have of him, how that we are lost without him. That we might exercise our faith. 1. john, 3. we are the sons Reas, of God, but it doth not yet appear what it shall be, but etc. so GOD hath hid his children under baseness, that their faith might be exercised, for things we see, we may easily believe, but faith is of things not seen, therefore God doth as men do, hide jewels under base places; where men would look least for them, wherefore wicked men stumble, and are offended at this, because they do not believe it, and therefore it is made an article of our faith, that we need, and believe the remission, and forgiveness of sins: but let us apply it. 1. This should teach us not to be discouraged for those infirmities that Use, 1 are in us, for there are such in every Saint, if he find he striveth against them, and findeth such success in it, sin is a guest to evil men, but a thief to the godly, which they would not have come in their hearts, so it is one thing to wear a chain as an ornament, and another as a fetter to restrain them, therefore they ought not to be discouraged, but to assure themselves they are under grace: 2. We must not censure men for these slips and falls we see in Use, 2 them, for we must remember that sin dwelleth in them, we must not presently judge them to be hypocrites: Be not many masters, sayeth S. james▪ that is censure him not, for he standeth or falleth to his own conscience. 3. This should teach us to be watchful, and not to think our labour Rom, 4, 4. is at an end when we are in the state of grace, for sin still dwelleth in us, and though we have the victory over sin one day, it will fight against us the next day, as in a garden the weeds will grow, because the roots are not quite plucked up, and taken away, so sin is in us▪ and therefore we must think it will fight against us and vex us, and therefore I say, let us renew our strength. Now for this we must do these two things. First weaken sin. Secondly pray to God to make us watchful. And so I have also done with the second doctrine, again from the latter part of these words, or reason of the promise made unto them in in the former part of this verse, that sin shall not have dominion over them, because they are not under the Law, but under grace, I gather this conclusion, viz. That the way to overcome sin, is to get assurance of the love and Doct, grace of God, and that it is forgiven them, the reason why the Apostle promises them sin shall not have dominion over them, is because they are not under the law but under grace, that is, they had assurance of God's love, and that it is forgiven them, this is proved from that faith purifieth the heart, and you repent and believe the gospel. Now the reasons hereof are th●se four especially, 〈…〉, 2 Q. Because it is the means to get the spirit, without which no sin is forgiven, which cometh by saith, for it is not received by the law, for so saith the apostle, received you the spirit by the works of the law Ans. or by the deeds of faith. Secondly, the way to make us believe the promises, to make us believe that we are transformed into a heavenly nature, for when we believe Reas. the promises are true, that works love in as a●d love transformeth us into the divine nature, without which no sin is overcome. Thirdly because hereby we are able to resist the tentations which Reas, are either, for the enjoying of good▪ or ●●eing of evil, so that these promises propound more good▪ then sin can harm, sin threatened the love of outward things, but the promises propound eternal life, which is better than all things else in the world. Fourthly, because we do delight in God, for when we do believe in Use. 1 God that our sins are forgiven us in Christ, than we look at God, as on a merciful Father, and then we cease to delight in the world, & we begin to delight ourselves in the Lord. 1. First, for direction to teach us the way how to heal a sin, Use, 2 and that it is to get assurance that is pardoned & forgiven, for legal terrors do not heal a sin, but is faith that purifies the heart, and purifying pacifies it: as a Traitor will not come in▪ when he hears a proclamation o●t for his death, but when he hears he shalllive and be pardoned, this makes him to come in, so we when we only fix our eyes upon the legal terrors, we shall not heal our sins, but when we believe they are pardoned, this heals them. But sorrow and a broken heart are required, for sinners to be assured Object. of their forgivennes. Ans. This sorrow is not so much commanded, but it is that whereby God prepareth his servants hearts, to make them see what need they have of pardon and so they may ask pardon, but the sorrow commanded is that which follows belief, for the more I believe the promises, the more I shall grieve for displeasing him. Quest. But what is the way to get assurance of the forgivennes of our sins may some say? I answer that that be done which is to be done on our part. Ans. believed which God hath promised Q. The things to be done on our part, are these, Confession plainly and truly we must confess them to God, and to man, when we ourselves cannot overcome them, Secondly, contrition) which is when a man is not stubborn, and resisteth God's will, and will please himself, to get his heart broken, & Hab, ●, ●, he saith as saint Paul saith. Lord what wilt thou have me to do? and than we are subject to his will, to him will I look that is of a contrite heart. Thirdly, desertion), or forsaking of sin, for he that forsaketh not his sins shall not prosper, which is when we having the like occasions, yet Pro●● 6. will not give way to him but follow our own lusts. Secondly, That that be believed which God hath promised, and that is, that as he hath said; he will forgive our sins, upon such and such conditions, so we believe it, and to make us to do this, these motions may persuade us. motive Q. Because he is merciful, in whose mercy there are three things, all very material and moving, First, it is natural to him, he is not wearying of showing mercy, as the eye is not weary of seeing, nor the ear in hearing, no more is God in showing mercy, but in us it is not natural, but an infused quality, and therefore we are weary when men provooke us often, Secondly his mercy is infinite, but in men it is not so, therefore come within compass of this quality, and he will exercise it, for no sin is beyond God's mercy, this keepeth us from despair, for though they be great, yet God is able to forgive them, as the rain watereth as well the great field as the little garden, and as the Sun shines as well on mountains, as on Molehills, and as it disperseth the thick mist, as well as the least thin cloud, so doth God's mercy pass by great sins as well as little. But if our sins be exceeding great, aggravated with circumstances Obs. and often committed, than we cannot imagine that God will forgive us, This is answered by the Prophet Isaiah, God is more merciful than Sol. man can be sinful, he is more merciful than we can imagine, my Isay, 55 thoughts are as much above your thoughts as the heaven is above the earth. Thirdly we see much mercy in men, and in the mother of a child, now it is but a drop out of the ocean of God's mercy, but as a spark to the whole element of fire, if you being evil can give good things to your children, how much more shall your heavenly Father, etc. see what the scripture saith, I am merciful forgiving iniquity, transgression & sin, the first word signifies original sin, the second actual, the third rebellion, all which God can forgive. Secondly because it is the end of Christ's coming unto the world, motive, now no man will do any thing, especially so great a matter as to kill himself for no end, Christ then died for the forgiveness of sins. This ● Tim, ●, ●5 saint Paul urgeth the end of Christ's coming, was to save sinners, otherwise the cross of Christ had been of none effect, and his mediation of no use, if men did not commit sins, or if God should not forgive them, therefore God must needs be ready to forgive. Thirdly, because God bes●echeth us to be reconciled, unto him through motive, Christ, now if God doth this, if we seek earnestly, he will hear us, the prodigal being willing to come home to his Father, he met him, and received him joyfully, so doth God, he chargeth his ministers to compel men to come in: that is, to preach God's mercy▪ that he will forgive their sins, and therefore the most acceptable action to God is to bring a sinner to him: Fourthly. the charge laid on us to believe, we are charged on the pain of death to believe, and therefore it is most profitable for us, and most pleasing to him, he takes it well at our hands, that we should believe & by the hand of faith lay hold on him, which he would not do if he were not ready to forgive, joh, 3. 23. Fifthly, from the examples of others, let us see what God hath done for them, and it will make us believe he forgave Manasses as well as joshua, he pardoned Mary Magdalen, as well as Elizabeth, and Paul as well as Peter, he hath forgiven the greatest sins as well as the least: and he will also deal so with us. Motive: Sixtly, from the effects of it which are these. Q. It glorifieth God much, Abraham believed, & glorified God much for the greater the sinner is, the more honour is given to God, as the physician hath the greatest glory by curing the greatest wound, so God hath the greatest glory by forgiving the greatest sins which wound the soul even to death. Secondly, It moveth us to love God the more, Marry loved much, because much was forgiven her. Thirdly it mollifies the most, it causeth them to relent, and weep much more, this is plain, by that place, where it is said, that when God forgave the greatest sins than they mourned and lamented, as in these converts, Fourthly it purifies the heart, for no man looks to keep his heart Acts. 2, 37▪ pure until he be assured of the forgivennes of his sins, for till then he cannot look on God as on a father: but on the contrary, when the sin is not forgiven, God looseth the glory of being a father, and the glory of his truth, and of his mercy, and that hardens the heart from relenting. 7, from the price which was paid and which no sin can go beyond, motive, indeed if Christ had paid but a finite price, we fear that our sins should not be forgiven, if a man were in debt two thousand pound and there were one paid, he might be discouraged, but when there is infinitely more paid than the debt is, this should make us believe our sins are forgiven us whatsoever they be, seeing they be all but finite. Eightly from the tenor of the promises, which proclaim that they that believe and repent, and forsake their sins, shall find pardon for them, as a King that proclaims that all traitors, and rebels shall be pardoned if they would lay down their weapons, now non est excipi●ndum ubi lex non excipit, there is no exception to be made where the law makes none. God saith, yea therefore hath said and sworn it, that he will forgive our sins, that we may believe it. But I have commited the sin oft. Yet God will forgive thee, though thou hast oft committed whoredom, Ans yet I will forgive thee, if thou turn unto me saith the Lord, by the Prophet of the house of Israel. jer. 3. Hence then to make some use o● it, as our use is, we may learn not to deceive ourselves, ●o think we are in the state of grace, when we are not, for if we did truly believe our sins are forgiven us, we would Use be healed, but if we have the same lusts, and keep the same company, which we did when we were not changed, it is a mere delusion, what soever we say or think. And thus much for the third point too, there yet remains one more behind, wherewith we will conclude the whole text, and that we may draw from the contrary, to what the Apostle here saith, and indeed it is employed, though not expressed, for if sin have no dominion over them that are not under the law but under grace, then on the other side must it needs be as true. viz That whosoever is under the law, sin hath dominion over him, that Doct, 4 is, he that refraineth sin only for fear of the law, and of judgemnets, sin hath dominion over him, this is the case of them that refrain sinning, only for fear and for the salvation of their souls, or for educations sake, which have been brought up in good families, or such as repent upon some amazement, like the bulrushes which hang down their heads only while the shower lasts, and that, First because all such as are not under grace, but under the law have Reas, not ●eceaved the spirit, which cometh by hearing the gospel, and no creature can change one creature into another▪ as lead unto gold, or a Wolf unto a Lamb, unless it be by God's spirit. Secondly, to such God's service is burdensome, and violent motions last not long: they are weary in clamtering up an Hill, all natural motions are swister at the last then at the first, but these are like the Israelites who after a time, would have returned into EGYPT again. Now then to end all with the time, let us Q Bee exhorted not to abstain from any sin for fear of punishment, but consider whether thou wouldst serve God for God's sake although there were neither heaven nor hell; it must be our meat and drink, which men would do though there were no punishment for the omission of it, Blessed is he that hungereth and thirsteth after righteousness. 2. Hence we may learn not to defer repentance till death, sickness, crosses, or age sums, than it may be you would not sin though with Balaam you had your housefull of gold and silver, for it's not the abstinence from sin that God loveth, but the change of the heart. Amaziahs' heart was not right though he walked in all the ways of David, these are the men that have made a covenant with hell and death, but God will dissanul that covenant, or it will be but equivocal, many have sworn in their sickness never to commit sin again which afterward, they have committed again with greediness, many have died in the same repentance. 3. Labour to see yourselves doing duties with as much love as you Use can, and with as little fear, because perfect love casteth out fear, & so beloved I have given you a brief survey of the several points contained in the portion of holy Scripture, wherefore if you know these things, happy are ye if ye do them, wherefore that ye may do them, let us call upon God for a blessing on what we have heard. FINIS. AMEN.