THE DOCTRINE OF FREEGRACE, NO DOCTRINE OF LICENTIOUSNESS. OR, That Gods Free unconditional pardoning of Sin, is the best way to Mortify the Power of Sin in Believers. Asserted and Cleared, By Edward Bagshawe Student of Ch. Ch.  
LONDON, Printed by Abraham Miller for the Author, and are to be sold by the Booksellers in Paul's Churchyard. 1662.   

THE PREFACE.  
AMong those many False and Dangerous Opinions, which in this Age are let lose upon us; there is none that is either more Destructive of the True Nature of Christian Religion, or more likely to be embraced by some seemingly zealous and devout men, than the Doctrine of : whereby the Grace of God is rendered either altogether Needless, or at best only a Coadjutor and partial Assistant to men's Salvation.  
Were not men Naturally willing to follow that which serves to puff them up, and begets an opinion in them, that they are like Gods: I should wonder how the Opinion of  could ever find any Learned Assertour; since the Reasons against it, ever upon a Philosophical account, are such as no Wit of man is able to answer. For the subordination of Causes, and the Necessity that every Effect, should have a Cause, which did produce it, is so strong an Argument, that the Will of man is subject to the enforcing influence of the Causes which move and determine it; that the most Learned of the Heathen, did upon this score altogether reject ; and yet this supposed. Fatality in every Action, did not at all lessen or abate their strict adherence to, and prosecution of Virtue: None having been more famous in this kind than the Stoics, which were the Known Assertors and Maintainers of Necessity.  
But without entering into any such kind of Dispute, the Apostle having already forbidden us to medale with things which we have not seen, and it being according to him plain folly to affirm too positively about things we know not: I shall not scruple to admit that, as to things of merely Civil Con●●●ment, God hath endued the will of every man, with a Liberty 〈…〉 justify himself; and that we are not so tied up by the Concurrence of Causes, but that a man hath power over his own Will, to embrace or to refuse any thing tendered to him, with or without Reason, as he himself pleases. While I say I am content to admit this, my meaning is not that I understand how this can be done (for I must profess it is to me altogether unintelligible) yet because it contradicts no Article of Faith, and likewise serves best to demonstrate the Equity of Humane Laws, which are all founded upon that supposition; I think it altogether a Needless thing to dispute about  in Moral Actions, and a very Absurd thing to deny it. Since in matters which are capable of Contrary Reasonings, to follow the Vncontradicted and Universal Assent of Mankind, is much more Safe and Prudent, than to tread in New paths; there being but little difference, as to the Effect, between an Apparent Error, and a Suspected, because Unnecessary Truth.  
But how desirous soever I am to comply with the Common Prolepsis and Inbred Notion of , as to Humane Actions; yet as to the things of God, I must altogether deny it. For it is so clear, That the Things of God, none can understand, and consequently not Practice, but the Spirit of God, and those, to whom that Spirit makes them both Plain and Easie; that the Apostle urgeth that Sentence, not as a Truth then newly discovered to him, but as a Principle founded in Nature, and apparent by its own Equity and Reasonablinesse: And what the Scripture every where mentions concerning the Actings of the Spirit upon Believers, the Experience of all Believers that ever were in the World, is able to evidence; since such must needs confess, that there cannot be a more dangerous Enemy to the Truths of God, than the Understanding; nor more Rebellious to the Precepts of God, than the Will of Man; until the Spirit of God hath enlightened the one, and by his own Immediate Work, mightily overpowred the other.  
For the proof of this, I might content myself with what I find contained in the bare letter of Scripture, to which, if we are what we profess, we ought to captivate our own Reasonings; but since many men, and those not of least Note even in our own Church, plead for that Idol , from the many Absurdities which would follow, should it not be granted; I shall undertake to demonstrate, that much more pernicious Consequences will follow, should it once be admitted. For  
First, It totally destroys all belief of God's Power and Providence, in his ordering and guidance of Actions according to his own Will: For who is there, that understands any thing of God's Sovereignty, but must needs acknowledge, that he foresaw and predetermined every thing long before it was actually in being; but were there such an Independent and Absolute  in Man, as some contend for, how the motions of his Will could be fore-seen is altogether Inconceivable: Socinus therefore, who saw how much this Argument did press him, did make no scruple to deny God's Prescience: thereby doing that very thing, which Austin complained of in Tully, Dum fecit liberos, fecit etiam Sacrilegos: While he made Men Free, he did most sacrilegiously rob God of his chief Prerogative, and that is, his Omniscience: The Arminians therefore, who grant both Prescience in God, and  in Man, do admit both parts of the Contradiction to be True; and so not only thwart the express Revelation of Scripture, which every where inculcates Gods Absolute and Irrespective Election, but likewise speak that, which, in Reason (to which they pretend so much) neither themselves nor any one else can possibly understand.  
Secondly, The Opinion of  utterly cuts off all manner of Prayer: For whereas the greatest Argument of Prayer ought either to be for Pardoning or Preventing Grace; with what face can he ask for Pardon, who by owning himself to have a sufficient Power to do Gods Will, doth thereby acknowledge all his sins, not to proceed from Surprise, Inadvertency or Weakness; but to be sins of his Will, and therein himself to be a Wilful and a Malicious Transgressor? The Saints of old did use to plead for themselves, their Rashness and Haste, as David; their Ignorance and Unbelief, as Paul; their Incogitancy and Unmindfulness, as John; but he that holds ; makes all those Apologies to be vain and useless, since every offence in such an one must needs arise from his own Resolved and Designed Pravity; and sins of Infirmity in others, in him are sins of strength; because he might have avoided them, and would not. which discovers so gross an Enmity and Opposition against God, that all the while, that sentence remains upon Record, If we sinne wilfully after we have received the knowledge of the Truth, there remains no more Sacrifice for sin; it will be impossible for such an one to look up with Faith, and believingly to sue out his Pardon. And as with Pardoning, so likewise will it sit with Preventing and strengthening Grace;  makes the one Desperate, and the other Useless. For what need I pray for that, which I have already by me; nay, which I am sure shall never, so long as I am a man, be taken from me. No man prays for the Money that is in his Chest; nor for those goods, that he stands possessed of: So neither can we, without being guilty of Vain-babling, pray for strength to do Gods will, if we think every man Naturally hath a power to do it, I will pray (said one of the most learned Assertors of , 
Tully.  for Fortune and Riches, for these are in God's Gift; but not for Virtue, for that I can give myself. Whereas he that knows he stands by Grace; that he cannot do any thing well, but as the Spirit of God doth act him: and that the Actings of the Spirit, are Arbitrary, not at ours, but at his own Disposal; he will find a Necessity upon him, to be often begging for that strength, which he sees he wants, and God alone can furnish him with.  
Thirdly; Another Inconvenience of this Opinion of  is, that it must needs betray poor Sinners to a delaying and putting off their Repentance: For he that finds it written, how ready God is to pardon upon Repentance; and is told withal, that it lies in his power to Repent, whenever he pleases; cannot be wrought upon by any Argument that I know of, to forbear his sinful pleasures for the Moment. At least, why he should make such haste, as the Scripture doth press us to, there can be no Imaginable Motive. For if I live according to this Doctrine, I shall be sure to give myself Repentance; because I have a Natural Ability to do it; and that any man now living should be so suddenly struck, as not to have time enough for that Work, (which whenever it is done, it is done in a moment, though it may perhaps not be evidenced so soon) is so much odds, that any Sinner may safely venture to try a little longer the pleasures of Sin, before he resolves by too sudden a Repentance to leave them. Whereas he that owns every good Motion inviting that way, to be, not the Impulse of his own Heart, but the Calling of God's Spirit; which, like light, may shine for a time, and suddenly be withdrawn again; he will find himself engaged to Answer at the first Call; least, while he tarries, God leaves off to call him, and gives him over as unworthy of Mercy, because of his Stubborn Refusal.  
4. It is impossible but those who are leavened with this Doctrine, must needs be swelled with Pride; and puffed up with conceit of themselves, above all other men: since they imagine all their Graces, to be purely the result of their own well managing and improving their Natural Abilities. This was the Temper of the Pharisees heretofore, who justified themselves and despised others; for as Josephus tells us, they were extremely addicted to the Opinion of ; and it appears in that they so much overvalued their own Power, that they would needs be more Holy and Righteous than the Law of God commanded; and therefore found out. New Ceremonies, and many self-invented Forms of Devotion, which were their Works of Supererogation: which Humour still reigns, as a Natural Effect of it, among all those several Parties, where the Opinion of  is entertained. Whereas the Acknowledging that God's Grace only fills the Soul, and we, like Empty Vessels, have nothing but what we daily receive, will keep the Mind humble and Thankful as to God; and likewise Tender and Compassionate towards others, who may for the present want the same Mercy which we enjoy.  
Lastly, I might add, that the whole Practice of Will-worship, whether it relates to the Inventing of uncommanded Methods in Divine Worship, or to the Imposing of such usages upon others, is altogether founded upon a supposition that every Man hath ; and therefore Magistrates conceiving it doth not arise from Tenderness of Conscience, but merely from an Affected Obstinacy, that Men submit not to their Injunctions, it makes them more Harsh and Rigorous in exacting Obedience, than otherwise they would ever attempt to do; which thing alone makes the Belief of  in Religious matters, altogether inconsistent with and destructive of the Peace of Christian societies; as every age, wherein there hath been the least dawing of Spiritual Light doth abundantly evidence. All the sufferings of the Saints, having been inflicted upon them upon this single account, in that when they refused to Worship the Beast or his Image, their Persecutors thought, it lay in their Power, to do him that Homage; whereas indeed it did not, it being impossible for any to avoid or forbear acting according to the Dictates of a Well-grounded and Conscientious Persuasion.  
But when as in opposition to all this, the maintainers of , do urge that the Contrary Doctrine of Free Grace doth open a door to all manner of Licentiousness, since by leaving nothing in man's power, it leaves them free to do nothing; and likewise, that it makes void and Ineffectual all God's Commands, which suppose a Power of Obeying in us, or else they had been given in vain: which Objections being managed by persons of much Rhetoric, and outward Sanctity, do make a great Impression upon a 'Slight and Unwary Reader: I have therefore in this Treatise, fully, at least to my own satisfaction, answered both those Objections; and have as I hope sufficiently demonstrated, that nothing doth more incline the soul to a Cheerful Obedience, than a right Understanding of the Doctrine of Freegrace; which because it is the business of this Book to evidence, I will no longer detain the Reader from it, but recommend It, for its Success and Issue, to the same Grace, which first gave it Birth and Beginning.  
June 11 1662. Edward Bagshawe.   

Errata.  
Page 4. line 24. deal but. p. 19 l. 28. read but by the. p. 30. l. 23, 24. deal () p. 35. l. 4. r. Affections. ib. l. 17. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

THE Doctrine of FREEGRACE no Doctrine of Licentiousness.  Rom. 6.1, 2. 
What shall we say then? shall we continue in sin that Grace may abound? Fare be it: How shall we that are dead to sin, live any longer therein?  
THese are the words of the Apostle Paul, brought in by way of Objection, against; and of Answer, for, that Doctrine of Freegrace, which he doth in this Epistle expressly handle: For the understanding of his Discourse, we must have recourse unto Chap. 3. where after a long and accurate handling of this Question, 
vers. 28.  How a man comes to be Justified in the sight of God? the Apostle concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We infer therefore, or, Argue from the Premises (as the word signifies) that a Man, is justified by Faith, without the Works of the Law. The reason and ground or which Assertion is this, 
vers. 20.  Because by the Law is the knowledge of sin, i. e. A strict and impartial view of the Law, in its latitude and spiritual significancy; and comparing of our Lives with it, is so fare from discovering the Rectitude of our Nature and Actions, that it rather serves to manifest the Obliquity and sinfulness of them both: And therefore there must be some other expedient found out to Acquit or Justify men in the sight of God, 
vers. 27.  than an appeal unto the Law of Works; and that is, the Law of Faith, as the Apostle speaks, The Righteousness of God, (i. e. which avails before God, 
vers. 22.  and is accepted by him) is by Faith of Jesus Christ, unto all, and upon all them that believe; for there is no difference. For all have sinned, and come short of the Glory of God, (whereby is meant, either the Graces which God requires, or the Happiness which he promises: Men were not of themselves able to perform the one, and therefore had no Right or Title unto the other) whereupon it follows, that all such as are Justified, are Justified Freely by his Grace, through the Redemption, that is in, or by Jesus.  
This Doctrine, which doth so level the Pride of man, by putting his Salvation quite out of himself and therein is utterly contradictory to humane conception, the Apostle foresaw, would meet with great opposition, and therefore that he might Assert and Clear this Fundamental Truth from all possibility of Cavil, he urges and answers three of the main Objections, which either are or can be alleged against it.  
Object. 1 The first Objection is taken from the Example of Abraham, concerning whom the common opinion of the Jews was, that he was Justified by Works; which they gathered from Gods renewing his Blessing upon him, after his signal obedience in attempting to offer his son. For now I know, 
Gen. 22.12.  saith God, that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And again, Because thou hast done this thing, 
vers. 16, 17.  and hast not withheld thy son, thine only son; In blessing I will bless thee. Whereupon the Apostle James seems clearly to Affirm, that Abraham was justified by his Works, in that Question, Was not Abraham our Father Justified by Works, when he had offered Isaac his son upon the Altar?  
To this Instance, 
Answ.  the Apostle answers by directly denying that Abraham was Justified by Works; for proof of which, he quotes a place out of the Old Testament, 
Gen. 13.6.  That Abraham believed in God, and it, i. e. that Faith of his, was imputed to him for Righteousness. Which was spoken of Abraham, long before he had received Circumcision, and done that Signal and Heroic Action, by which the Sincerity and Truth of his Faith was evidenced. So that the Apostle James words cannot be understood, as if he intended to decide whether Faith or Works did Justify; but only that he determins what kind of Faith it was which Justified, viz. not a Naked and Barren, but an Effectual and Working Faith: And that abraham's was such a kind of Faith, he manifested afterwards, in undertaking so Perilous and Dangerous a Task, merely in obedience to God's Command. From whence it follows, that if Abraham, who is styled, the Friend of God, did attain to the esteem of being reputed Righteous before God, merely upon the account of his Faith; then all others, whose highest commendation is only to be the Followers and Imitators of Abraham, have no other way of obtaining True Righteousness, but by treading in the same footsteps of Faith, which the Patriarch Abraham walked in: as the Apostle concludes, 
Rom. 4.23, 24.  It was not written for him, i. e. for Abraham alone, that it was imputed to him: But to us also, to whom it shall be imputed, if we believe on him, that raised up Jesus our Lord from the Dead.  
Object. 2 The second Objection against this Doctrine, is taken from that seeming Absurdity and Contradiction, which would follow, should men think of being saved by the Righteousness of another: For as every man is to be condemned, only for his own sins; so it seems to be most Just and Equal, that every man should be saved only for his own Righteousness: according to the Reasoning of God himself, who doth not only say, that the Wickedness of the Wicked, 
Ezek. 18.20.  but likewise that the Righteousness of the Righteous shall be upon him.  

Answ. 2.  To this Objection, the Apostle excellently answers throughout the whole fifth Chapter of this Epistle, by drawing a parallel between Adam and Christ; who were the two great Heads and Representatives of all Mankind, in their several Estates. Now if it shall appear that Adam destroyed his Race, by the Imputation of his sin; than it cannot be Unreasonable to believe, that Christ may save his Race, by the Imputation of his Righteousness. But that Adam destroyed his Race, by the Imputation of his sin, appears clearly from hence, in that Death, which is the Wages of sin, 
vers. 14.  doth actually cease those, who never Actually sinned, and therefore could be but liable to it, only upon the Account of Transmitted, Derivative and Imputed sin; as he Argues, Death reigned from Adam to Moses, even over those that had not sinned after the similitude of Adam's Transgression, i. e. over Infants. From whence he infers, As by one man's disobedience, Many (i. e. All who descend from him by Natural Generation) were made sinners: so by the obedience of one man, Many (i. e. all who are related to him by Faith, and supernatural Regeneration) shall be made Righteous. Nay by how much Christ is a greater Person than Adam, (the one being form from Earth, the other: 
1 Cor. 15.47.  being the Lord from Heaven) by so much shall the Obedience and Righteousness of that One, more avail to Save, than the Unrighteousness and Sin of the other did to Destroy. And this the Apostle clears in two Particulars:  
1. In Extent of the Pardon; which is to many sins, whereas the Condemnation was only for One. For, saith he, the Judgement, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gild was by one. i e. Offence, to Condemnation; but the free-gift is of many Offences, 
vers. 16.  unto Justification. In Adam, one sin, and that of the lesser sort, styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or so, was sufficient to undo a World. But in Christ, Many sins, how aggravated and circumstanced soever, shall not be sufficient to destroy one Soul,  
2. In the Excellence of the purchase: Adam, by his Sin, purchased Death and Damnation; which is, like a Motion downhill, very Natural and easy to be conceived: For that a Creature, should die; that a Sinner, should be sentenced, may without any Difficulty be imagined: But Christ purchased Life Eternal, which is like a Motion up-hill, very Hard and exceeding Difficult to be comprehended. From whence the Apostle concludes, that where Sin, i. e. the Gild or Demerit of Adam's Sin, abounded, there Grace, or the Gift of Life by Christ, did much more abound. The word in the Original, signifies something more than enough; something, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that was above and beyond what was sufficient, to Antidote and to Expel the Contagion of Adam's sin: Just as if a Man should let in a Sea to cleanse a sink; so abundant was the Overflow of Christ's Righteousness, for the Purifying of those Natures, which Adam's sin had infected.  
Object. 3 The third and last Objection is contained in the Text, and the sense of it amounts to this: Some may say, If the Merit of Christ's Death, doth so infinitely transcend the Demerit of Adam's Sin, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports; then, will it not follow from hence, that the Gospel will be a Rule of Strictness and Severity of Life, no longer; but rather set open a door to all manner of Impiety, since this Conclusion may easily be drawn: Since God's Goodness is so Free, as well as full; since Christ, in the most proper acception, did die for Sinners; will it not follow, the greater Sinners we are, the more acceptable we shall be to Christ; and the more Offences we commit, the better will his Goodness in pardoning them appear: As to run upon the Score, is the best way to set out and to adorn a Creditors Munificence. Come on then, will wicked men say, Let us sin that Grace may abound.  

Answ.  To this Odious and Unworthy Inference, which yet, so corrupt and disingenuous it our Nature, most men are ready, not only to Reason, but to Live by, the Apostle returns a double Answer:  
1. In a Phrase of Abhorrency, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He seems, as it were, to start and to blush at the bare mention of such a supposal,; and therefore hastily cries out, Fare be it, that any should be such a Wretch, as to make Rich and Undeserved Mercy, a Motive of his Contumacy; that any should therefore presume to Offend, because God is Willing to Pardon; that any should therefore spurn their Heavenly Father on the Bowels, because they are Tender and Yearn toward them: This doth not use to be our manner of dealing with Men, and therefore Fare be it, that any should thus deal with God.  
2. He answers by instancing in the Life of Himself, and those Believing Romans, to whom he writes; As if he had said, Fare be it that any should make such Impious Conclusions, from so Holy, and so Gracious Premises; that any should presume to Poison themselves, because there is an Antidote so near them: If any do so, it is their own Fault; for we have experimentally found this Doctrine of Freegrace, to have had a clean contrary Effect and Operation upon us; and instead of Exciting us to Sin, even to cut up and root out in us, not only the Acts, but even the Habit of sinfulness: How then, saith he, shall we that are dead to sin, live any longer therein? Which being the Full scope and Design of the Apostles whole Discourse, it affords us this useful Observation:  
That the best and most effectual way to mortify the Power of Indwelling sin, is to consider how free, how Absolute, how unconditional God's Grace is in pardoning it.  
Before I proceed to handle this, I must needs take notice of the Objection, and from thence observe;  
Doct. 1 That Corrupt and Curious Wits, do usually draw pernicious and destructive consequences from the most Precious and soulsaving Truths. For Instance; What Doctrine can be more Winning, to a Desperate; or more comfortable, to a Despairing Sinner; than to hear, that Christ hath already fully satisfied for Sin; that God is willing to be reconciled; that, notwithstanding his Greatness, he even woes us to be at Peace with him; and, in token of his Readiness, he offers us Peace and Pardon, unclogged with any Condition; he requires nothing but Faith, i. e. a Naked and an Empty hand, to take what he is willing in Bounty to bestow. Yet the Disputer in my Text, labours to make this Sweet, appear to be very Unsound Doctrine; and would fright men from embracing their Cordial, lest by accident it should heighten and increase their Distemper, Thus it hath fared with all the Abstruse and most Mysterious Points of our Religion; the Incarnation of the eternal Son of God, the Resurrection of the Body, the Assistance of the Holy Spirit in the Hearts of Believers, have been all attaqued and set upon by men's Irregular Fancies, and each Age hath produced some Sect or other, who have made themselves Famous by direct opposition unto those forementioned Truths. But to omit them, I shall content myself with those Instances which the Apostle makes in this Epistle, Chap. 3, He lays down this Conclusion: That God in the Wisdom of his Providence, so orders and manages all Events, as that out of Evil, he doth extract Good; and makes even our Unrighteousness, 
vers. 5.  to set off and to illustrate his Righteousness: From whence one presently infers, then is God unrighteous, who taketh vengeance, i. e. who punisheth men for that, which at last doth redound to the Advantage of his Glory; and then goes on, Let us do Evil, that good may come of it: i. e. Let us Sin, that God's Glory may be promoted. Which Impious Deduction, whereby God's Providence is made to countermand his Precepts, the Apostle confutes in that sharp Expression, Whose Damnation is Just, i. e. such who will not actively Glorify God, by their Obedience unto his Revealed Will, God will get himself Glory of them, by Punishing their Disobedience. Again in that Great Business of God's Absolute and unconditional Electing of some unto Eternal Life, 
Rom. 9  the Apostle instanceth in the Examples of Jacob and Esau; who, when as yet neither of them had done Good or Evil, yet one was preferred before the other; or which the Apostle gives no other reason, but this; That the Purpose of God, according to Election might stand, not of Works, but of him that calleth. Against which Unmerited and Irrespective choice, 
vers. 14.  there is One in that place objects, Is there not then Unrighteousness with God? i. e. Is not God Partial and Unequal in his determinations concerning Man, thus to choose and prefer one before another, when as by Nature, All are Equal? To this he answers, by alleging God's Sovereignty, 
vers. 15.  who in the case of Pharaoh, affirms of Himself, I will have Mercy on whom I will have Mercy; and the Apostle infers from thence, and whom he will he hardens, i. e. he shows no Mercy to, but leaves them in their Natural Hardness and Impenitency. And when the Objector is not satisfied with this, but cries out, Why doth he then find fault? i. e. why doth he reprove and seem Angry against sin and sinners? for who hath resisted his Will? The Apostle then in stead of answering any further, asks a Question, which the Bold Disputers of our times will never answer, and that is, Who art thou O man who disputest against God? by which way of Procedure, he sufficiently shows, that in the opening of Divine Mysteries, nothing is more hard, than to stop a Disputers mouth. And the Reasons are  
Reason 1 First, Because Men do usually sound the Depths of God, by a very False and Imperfect Line; and that is, by Natural Reason: There is indeed a Reason given to man, which is capaable of the Highest Mysteries; this in Philosophy, is called Right; in Scripture, Enlightened Reason; i. e. such a Reason as stoops and submits to Faith, and dares believe God in spite of all contrary suggestions. But all the while our Reason, is in its Native and Unreclaimed estate, like a Bullock unaccustomed to the Yoke, it kicks at every thing which it cannot comprehend. Thus even the most Holy men, while they did quit their safe Rule, which is Gods own manifestation of his Ways in Scripture, and ventured in their own Reasons to argue about Divine Providence; 
Psal. 73. Jer. 12. Hab. 1.  the Prosperity of the Wicked, was so Obvious, and withal so Great an Objection, that they were unable to resolve it; as appears by the Complaints and Inquietudes of David, Jeremy, Habakuk, and others upon this Subject. That alone which silenced Job, in the midst of his bold Expostulations, did likewise satisfy them; and that was, a distinct and clear Discovery of God's uncontrollable Sovereignty and Dominion over all his Creatures; which ought to be admired at a distance by us, and not too curiously pried into, lest so Wonderful and Amazing an Object do strike us Blind. Those Tenets, wherein God's Honour is mainly concerned, such are, His managing of all Events, 
Act. 1.16. & 3.28.  even the Sins of Man (as the Scripture tells us he did pre-ordain the Treachery of Judas) without any Imputation to his Holiness: His disposing of all Persons, absolutely to their respective Ends, and without any Imputation to his Justice— Such things as these, the Apostle hath taught us to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Untraceable Paths, 
Rom 11.33.  in which only an Humbled Soul can walk. Here if we will go, we must go grovelling, with our Faces in the Dust, lest if, like Moses, we draw near to pry with too much curiosity, his Dread do fall upon us, and his Terrors make us afraid. Till Humane Wisdom be throughly abased, and all the Pride of Earthly Knowledge be purged out, the more we strive to understand the things of God, the more we are entangled; till at last we come, not only to Reject, but likewise to Revile them.  
Reason 2 The second Reason is, Because men are not only Shallow in their Apprehensions, but Rash and Hasty in their Conclusions: We are Naturally of Proud Impatient Spirits, and apt to range abroad, in quest, not of Truth, but, as those at Athens, of something that is New; 
Act. 17.  without pursuing those firm grounds, whereupon to bottom and to fix a Persuasion. It is therefore the most common cause of all Practical Errors in the World, that Men do usually fasten upon that part of a Tenet, which favours them in their Lusts, without taking notice of the whole Compass and Latitude of it. Thus when a Sinner hears that God is Merciful, he presently cries out, This is good News for me, for I am already, and resolve still to be a Sinner; never considering, that Mercy leads to Repentance; and it can no farther be pleaded, or pretended to by any, then as it doth influence us to return from Sin to God. So perhaps some may argue, If I am predestined to be saved, I shall be saved; and what need I then trouble myself with Holiness? Whereas the End is never designed by God, but with Respect of and Subordination to the Means: And all the several Stages in our Journey to Heaven, are appointed in the same Eternal Register, wherein the place itself is designed for us. In short, as in a Chain, when men catch hastily at the Link that is next them, without taking notice of the connexion and series whereby many are joined together, the whole chain is apt thereby to be disordered and discomposed: so is it in Divine Truths, if we look not at the whole contexture of them, and that admirable dependence which each part hath upon the other; we are apt to be led away by our own Prejudices, and to draw Absurd and Monstrous Consequences, which, had we leisure to take a View of the Whole Body of Sacred Truth, we should not have adventured to do. Herein mainly consists the Difference between Truth and Error: Error is then strongest, when it is considered Single; but the strength of Truth lies in its standing linked and confederated unto other Doctrines: Therefore to single out any one Opinion, how true soever, and handle it apart, is, like the cutting of Sampsons' Hair, it makes it less strong, and more liable to misconstruction: It robs it not only of its Strength, but likewise of its Beauty.  
Use. The Use hence is to Advise all, not to judge of any Opinion or Party of Men, by those Prejudices wherewith they are loaded, or by those Ill-favoured Consequences which may be wrested from their Doctrine; but let us labour to discern every thing, as it shines in its own Light, by the clearness of Scripture-discovery: All Truth, especially Divine, must be tried by its Evidence, and not by its Consequences. When we have tired out ourselves and others with needless Objections, one Scriptum est, wherewith our Saviour answered the Devil, with stand like a Rock, and abide all those Waves of Opposition, which don't so much Batter Scripture, as Dash and Break themselves upon it. And if ever this Advice were necessary, certainly this Age, wherein we live, doth most of all require it; in which, whatever may lessen and undervalue Scripture is let in and broken lose upon us. For what by Humane Additions, on the one side; and by Pretences to more Immediate Revelations on the other; the Scripture, which is the undoubted Word of God, is rob of its Sufficiency and Perfection; and harder Conditions are required of us, for the attaining of Eternal Life, than those which our Saviour hath enjoined us, viz. To Believe, and to Obey him alone. Let us therefore bring both our own, and all other men's Opinions, unto this Touchstone; and when we have found a Sic dixit Deus, the Mouth of the Lord hath spoken it, for any thing in controversy, let us stick to that Declaration, without ever troubling ourselves with Consequences, which are but so much Dust thrown in our Eyes, to keep us from discerning our Duty. Should we ever quit this hold, I can see nothing before me but Sea and Aire, i. e. a Wide and Endless Labyrinth of Inextricable Error: But while we stick fast to this Rule, we may indeed err in the Comment, but we are sure the Text is Infallible. And the more Submiss and Silent our Reason is, in things which may at first blush appear Strange and Contradictory, the more, I will not say Meritorious, but Pleasing and Acceptable is our Obedience.  
Having thus dispatched that Observation which the Objection in my Text did lead me to, I come now to the Doctrine which I first raised, and which takes in the whole Scope and Design of the Apostles arguing, viz. That the Best and most Effectual Way to mortify the power of Indwelling Sinew, is rightly to consider how Free, Absolute and unconditional, God's Grace is in pardoning it. In which there are these three Points to be explained.  
1ᵒ That, God's Grace in pardoning Sin, is Absolute, Free and unconditional.  
Observe. 2 2ᵒ That, A Considerate and fixed Belief of this, is the best way to mortify the Power of Indwelling Sinne.  
3c That, A Believer, must never think he hath arrived to the Truth of his Profession, till Sin is mortified in him: or, in the Apostles words, Till he is dead to Sinne.  
Doct. 1 The first Point is, That, God's Grace in pardoning Sin, is Absolute, Free and unconditional. I mean, respecting nothing in, requiring nothing from the creature, as that which may merit and deserve such Favour. Thus all the Promises run, I will take them, saith God speaking of the New Covenant or Gospell-Times, to be my People, and I will be their God: 
Jer. 31.33.  For I will Forgive their Iniquities, and I will remember their Sins no more. So speaking of the same Covenant by the Prophet Ezekiell, 
Ezek. 36.25.  I will, saith he, sprinkle clean water upon you, and from all your Filthiness will I cleanse you. Which gracious Promise, lest it should seem to respect any thing in them as meritoriously exciting it, God doth expressly premise, I do not this for your sake, 
vers. 22.  O house of Israel, but for my holy Names sake. And again concludes it thus; Not for your sakes do I this, 
vers. 32.  saith the Lord God, be it known unto you. Therefore in that Form of Words, which God prescribes unto Returning Backsliders, he commands them to say, 
Hos. 14.2.  Lord take away all Iniquity, and receive us graciously. To which God presently replies, 
vers. 4.  I will heal their Backslidings, I will love them Freely. But besides what may be deduced from the whole Tenor and Current of Scripture-Promises, this will yet farther appear from these three Considerations:  
Reason 1 First, From the Nature of God who pardons Sin, who cannot be moved or altered by any condition in the Creature, since he himself is the sole Author and Bestower of whatever good condition the Creature is able to perform. For according to the Question of the Apostle Paul, 
Rom. 11.33.  Who hath first given unto him, and it shall be recompensed to him again? or, as the words are in Job, from whence the Apostle took them, 
Job 41.11.  Who hath prevented me, sc. by doing for me, that I should repay him? Hereby intimating, that none hath or is able so to do any thing for God, as that he should thereby challenge any thing from him, by way of Recompense: As the words following in that place imply, For whatever is under the whole Heaven is mine. When therefore the Holy Men do beg pardon of Sin, their final resort is to God's Mercy or Power; as Moses when he intercedes for Israel; And now let the Power of my Lord be great, 
Numb 14.17.  according as thou hast spoken, saying, the Lord is long suffering and of great Mercy, forgiving Iniquity and Transgression. And so he goes on, Forgive I pray thee the Iniquity of this People, according to the greatness of thy Mercy. 
Mic. 7.18.19.  So the Prophet Micah, Who is a God like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the Remnant of his Heritage, because he delighteth in Mercy. Whereas did consideration of any thing in the Creature, move God to show Compassion; Forgiveness from him, would no longer be Grace but Debt; and God in pardoning Sin, would not exert an act of Power, but an act of Justice: and Men might challenge not only Pardon of Sin, but likewise, Heaven itself, as a Reward of their Performances. Which is quite contrary to the whole Current of Scripture, and to all those Conceptions, which the Majesty and Greatness of God, together with the Vileness and Despicable meanness of the Creature, must needs enforce upon all Rational and Considerate Men. Since therefore the Promises of God run Absolutely, since the Nature of God is Inalterably, i. e. Freely Gracious; they neither consult God's Honour, nor the Comfort of doubting Christians, who interpose the Clog of any preceding Condition. They are very unfaithful Ambassadors to the King of Heaven, who straighten their Commission; and speak Peace and Pardon in Terms less general, than they have received.  
Reason 2 Secondly, This will appear yet farther from Consideration of the Price, which was paid for Sinne. For though God pardons sin Freely, in reference to us, since we neither did nor could deserve it; yet it was not Free in reference to our Surety; by Christ this was dearly bought, and whatever we enjoy thereof, was first sealed, and comes down streaming to us, in the Blood of the Mediator. Now to know the Greatness of the Price, the best way will be to consider the Greatness of the Person, who paid it. 
Joh. 1.  In the beginning of John's Gospel, we read of one, whom he there styles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Reason or the Eternal spring of Wisdom, of him it is said, that he was with God, nay that he was God; and as God did make the World. If we look a little farther, we shall find that this very Person, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. became Flesh, or frail Man, and laying aside the Glory of his Divinity for a time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabernacled, or pitched his Tent among the sons of Men. It was this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this assumed Nature of his, which he sacrificed as a Victim to appease his Father's Anger, and to expiate the sins of the world; according as he speaks himself. The Bread that I will give you, 
Joh. 6.51.  is my Flesh, or my Humane Nature, which I will give for the Life of the World. Where by World is not, nor cannot be meant, the Generality of Mankind, of which the greatest part perish, which could not possibly be, had Christ actually shed his Blood for them: but, as our Saviour explains himself in another place, 
Joh. 10. etc. 11. v. 52.  His Sheep, or the Generality of Believers scattered throughout the world: so that the word World, is of the same Extent with the word Many, 
Mat. 20.28.  which our Saviour elsewhere useth. As in Matthew, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 26.28.  the Son of Man came to give his life a Ransom for, or, in stead of many. And afterward, This is the Blood of the New Covenant, which was shed for Many, for Remission of Sins. That we may know the inestimable value of this Blood, it is called by the Apostle Paul, and that without a Figure the Blood of God, 
Act. 20.28.  i. e. which the Son of God shed in that Humane Nature, which he had united unto himself. Who is there then that will not think such Blood sufficient Ransom? For as the Apostle argues excellently, 
Heb. 9.13.  If the Blood of Bulls and Goats sanctifies to the purifying of the Flesh; How much more shall the Blood of Christ, who through the Eternal Spirit, offered himself up to God, purge our Conscience from Dead Works, i. e. Cleanse our Souls both from the Leprosy and Gild of Sin? So that to eek out this Sacrifice, by mingling with it any Vain Oblations of our own, is nothing else but to lessen its value, as they, who light up their Candles at noonday, do only Affront and Prejudice the splendour of the Sun. When such a Price is already paid, for any to appear Nice and Dainty, to cry out they are not Humbled, not Sorrowful, not Thankful Enough, and therefore neglect to make use of it, this is nothing else, but either Peevishly, to refuse offered Comfort; or else Proudly, to think we are able by our delay to make ourselves worthy of it.  
Reason 3 Thirdly, The last Argument may be taken from the Impossibility there is, that we should be able to perform any thing acceptably unto God, till we are come within the Terms of the Covenant; Then are we within the Covenant on God's part, when we have accepted it on ours: but till then, we are under the Law, all our Works are Legal Works, and our Repentance itself is to be repent of; as being infinitely short of that Perfection which the Law requires. Besides, upon supposition that such a measure of Humiliation, Sorrow, Contrition, or other such like Acts, were prerequired to capacitate and make us fit for the receiving of our Pardon; what infinite disquiets must this needs beget in every Sinner, that is now upon the point of his Conversion; for who shall be able to fix a just Proportion? or assuredly tell him, that he hath grieved and mourned enough? since there can be no Proportion between our Sin and our Sorrow, and likewise our Bodies may be wasted with Grief, and our Eyes fail us with weeping, and yet all our Fears, prove only an Idle and a Fruitless Expense, as cain's and Judas did. There can be therefore no better or more warrantable Advice be given unto a poor lamenting Creature, than to bid him leave off his Works, and throw himself immediately into the Arms of Mercy: since who so rests upon his own Endeavours, labours in the very Fire, and undertakes a Task beyond his manage, in thinking to Fit himself for Mercy; whereas it must be Mercy, already in some measure apprehended, which must qualify and fit us for the receiving more.  
Object. 1 Against this it may be objected, That the Promise in the Gospel runs, 
Mar. 16.  He that believeth, shall be saved; and the Command by the Apostle is, 
Acts 3, 19  Repent that your sins may be blotted out. From whence it may be gathered, that Faith and Repentance are required as Conditions to Remission; and that Pardon of Sin is not so Absolute on God's part, but that still something must be done on ours, to qualify us for the receiving it. But I answer  

Answ.  1. For Repentance, that is no distinct and separate condition of itself, because it always follows Faith, and can no more be severed from it, than Motion from Life: whence it is that the Apostles do promiscuously use one for the other; as Peter, to those who were wrought on by his Sermon, and came to him for Direction, he bids them Repent; 
Acts 2.37.  but Paul, to the Jailor who was in the same case, he commands him to Believe; and our Saviour joins them both together, in that Epitome of his first Sermon, Repent and believe the Gospel: 
Mar. 1.13.  thereby intimating that one could not be without the other.— Therefore  
2. Though Faith be required as a Condition to the receiving of Christ and Pardon by him, yet it is such a Condition, as takes nothing at all from the Freeness of God's Gift; no more than Emptying the Hand, and taking an Alms, doth lessen his Bounty that bestows it. For Faith is nothing else but a Naked Hand, and hath no influence at all upon God's Gift, to make it more or less Free; but all its influence is downwards, by applying and appropriating of that Gift, to make it Ours. And therefore in Scripture-language, to Believe in Christ, and to Receive Him, is the same thing: As John speaks, 
Joh. 1.12.  As many as received him, to them he gave power to become the sons of God, even to as many as believe on his Name.  
As a Medicine may be given gratis by a Physician, he may ask nothing for it, yet except the sick-man take it, it will not cure him: So God offers Christ and Mercy freely, but unless we Believe i. e. Receive him, he will not profit us. And in this, and no other sense is Faith a Condition. But  
3. Even in this signification, as Faith signifies not a power of Acting, but merely a power of Accepting, yet so it is a Condition, only of Gods bestowing, and not of Man's procuring. Thus our Saviour: 
Joh. 6.44. vers. 35.  None can come unto me (i. e. believe on me, as he there explains) except the Father which hath sent me draw him. And again, He that hath heard, and learned of the Father, he cometh unto me; so, No man can come unto me, 
vers. 45.  except it were given to him of my Father. All which places show, that Faith, which is a coming to Christ, 
vers. 64.  is not wrought in any but peculiar Power and Influence of God. And accordingly, the Apostle Paul, By Grace, saith he, are ye saved, 
Ephes. 2.8.  through Faith, and that not of yourselves, it is the Gift of God, i. e. That Faith by which ye are enabled to receive Christ, is as much the Gift of God, as Christ himself who is received by it. Therefore he prays, that they may be strengthened by the Spirit of God, 
c. 3.16, 17.  in the Inner Man, that so, Christ might dwell in their Hearts by Faith: intimating, that, without such Supernatural Assistance, they neither could nor would Believe.  
Object. 2 Against this it may be objected again, If God alone gives Faith, why then are we commanded to Believe and to Repent, for this presupposes a Power in the Creature to Obey, or else the Command would be in vain.  

Answ.  I answer, That God's command doth not always presuppose a Power already existing in the Creature, but being a Word from God, it gives that Power which was not there before. As when God said, Let there be Light, there was no activity in that Dark Chaos, sufficient of itself to produce it, but God by his Word at the same time created what he did command. To which Action of Gods, the Apostle compares his bringing any to the Knowledge of Christ; 
2 Cor. 4.6.  God, saith he, that commanded Light to shine out of Darkness, hath shone into our Hearts, to give unto us the Knowledge of his Glory in the Face of Christ. So in the New Testament, when our Saviour commanded the Sea to be still, the Blind to See, the Dead to Rise, etc. there was no Ability in those Creature to Obey his Commands; but his Command, going out with Divine Authority, gave unto them Power: so when the Ministers of the Gospel command Sinners to Believe, and to Repent, the word goes out in the Name and in the Strength of God, and, wherever it is effectual, it conveys that Power, which was not there before. And this is it, which makes Preaching necessary unto the world's end, because the Spirit of God doth cooperate with it; as the Apostle hath it, when he commands a Minister to be Meek, and ready to Teach even those that set themselves to oppose the Truth: if, saith he, 
2 Tim. 2.24.  peradventure God will give them Repentance: We Preach to, and Pray for Sinners, only with a Peradventure; perhaps, God may work some good by us: but if God doth not work, our Words cannot, and the Sinner himself will not.  
Use. This may serve to teach all those, who begin to be troubled for their past Sins, which way they must take to arrive unto Comfort and satisfaction. There are some Ignorant and Unskilful Physicians of the Soul, who prescribe Fasting, Penance, Uneasy Postures of Prayer, and the like, which are at the best but Bodily exercise, 
1 Tim. 4.  which Profits little, because it reacheth not to the Core of Sin, that lies within. Such kind of Methods as these, do only prune and lop the Branches of Corruption, but leave the Root entire; Men may in a needless Rigour starve their Bodies, and all the while do nothing else but feed their Pride. My advice rather is, to a disconsolate Sinner, that he would presently lay hold upon his Pardon: And my grounds for this Advice are these two.  
Motive 1 1. Nothing doth more engage us in a Wilful and Deliberate Course of Sinning than Despair of Pardon. When once Cain cries out, 
Gen. 4.  that his Sin was greater than could be forgiven; the next News we hear of him, is, That he went out from the Presence of the Lord. Thus when God summoned the People by his Prophet Jeremy; 
Jer. 18.12.  to return from the Evil of their Ways, he brings them in saying, There is no Hope; and than it presently follows, but we will walk in the Imagination of our own Hearts. The Apostle Peter therefore exhorting those to whom he writes, to make a Progress in Holiness, by adding one Grace to another,— But he, saith he, who wants these things is blind, 
2 Pet. 1.9.  forgetting that he was cleansed from his old sins; thereby intimating, that as Presumption begets Confidence, so Despair begets Carelessness in Sinning. As we read of some, who have died for fear of Death; so is it in this case, when men dare so much wrong God's goodness, as to imagine, that he will not make good his Promise to them, though it runs Indefinitely, they run so fare in Sin, till at last they dare not think of Returning; which seems to have been David's case, when he cries out, Innumerable Evils have compassed me about, mine Iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs of my head, therefore my heart faileth me. While he stayed and forbore to pass the Ford which Mercy had shallowed for him, his Sins like a Torrent, began to overwhelm him with horror and amazement.  
Motive 2 2. Pardon of Sin— for the time past, and Power against Sin for the time to come, go both together. As when a Judge doth free a Prisoner, at the same time he gives him Liberty, he knocks off his Chains; so when God intends to do good unto a Sinner, he never severs his Gifts, but completes the work of his Redemption, by Purifying and strengthening Grace at the same time. As he speaks by the Prophet, 
Ezek. 36.  I will sprinkle clean water upon you, and ye shall be clean: then he presently adds, A new heart also will I give you, and I will put my Spirit within you, and cause you to walk in my ways, and you shall keep my Judgements and do them. And the reason of this is clear, because when a Sinner hath once received his Pardon, he may boldly go to God and Christ, and by Prayer engage their Power in his behalf; but till then, he is not able to do any thing; he cannot pray in Faith, because he hath no Assurance that he shall be heard; he cannot act in Faith, because he hath no Promise that he shall be assisted; but when once he hath taken, what God offers, he hath a certainty of both.  
But some may object, That were their Sins less, 
Object.  than there was some Hope; but their Sins have been so many, and so strangely aggravated, that they must needs sit down under the sorrow, as being in an hopeless condition.  
For answer, I wish all those who make this Objection, 
Answ.  (as indeed none ever thinks of returning to God but he meets with this Lion in his way) would seriously ask, whether they find themselves as Willing to forsake their Sins, as they pretend to be sorry for them. And if they do, then let them consider these three things:  
1. The Latitude and Extent of Christ's Death; I do not mean as to the Universality of the Persons (for I find no ground for that) but as to the Qualifications of those for whom Christ died: And we shall find it was for Sinners, for the Ungodly, for Enemies; 
Rom. 5.6, 8, 10  from whence a Repenting Sinner may thus argue; If Christ died for Sinners, then certainly he will not refuse me because I have been a Sinner: If he died for Enemies, then sure he will not cast me off, if I am ready to lay down my Weapons, and be reconciled unto him. This was it which comforted Paul, It is, saith he, a Faithful saying, 
1 Tim. 1.15.  that Christ came to die for Sinners; among which I am chief: he confesses as much Gild, as could possibly stick to him, and yet takes comfort in that general Truth, that Christ came to die for Sinners: And then proposes his own Example, For this cause I obtained Mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting. We must take heed how we frustrate the Grace of God, for, as the Apostle argues, If Righteousness, or Justification had been by the Law, than had Christ died in vain: So if Sinners, who are desirous above all things to come unto Christ, should therefore be driven out from him, because they have been Sinners, than would Christ have died in vain.  
2. Consider the Freeness and Liberality of the Invitation: There is no condition so sad, but there is some word of Invitation or other, which particularly concerns that condition: 
Prov. 9.4, 5. Isa. 55.1. Mat. 11.29. Rev. 22.17.  The Foolish and simple, in Proverbs: The Hungry and Thirsty, in Isay: The Weary and Heavy-laden, in Matthew; and, which is beyond all, Whoever will, in the Revelations; Whoever will, let him come and drink of the Water of Life freely. There cannot be any thing more free and more inviting than this, that whoever will, may be sure of Welcome, I do not say, that any Man hath this will of or from himself; but this I say, that he who hath a Will, hath a Warrant; and may boldly come to Christ, and claim the benefit of his Promise. Especially since Justification dependeth not at all upon our Working, but upon our Willing; as the Apostle hath it, to him that worketh not (that is, that bringeth no meritorious works along with him) but believeth on him that justifies the Ungodly, his Faith is counted for Righteousness,  
Lastly, Consider the Tender and the Compassionate Nature of Christ, how he never refused any that came unto him: And therefore Lepers, the Blind and Lame, Publicans and Sinners had on earth most both of his Presence and Power: The same Promises which, brought them, he hath left to encourage us— when he says— Every one that my Father giveth me will come unto me; and He that cometh to me, 
Joh. 6.37.  I will in no wise cast out. He that saith of himself, He came, not only to save, but likewise, to seek that which was lost; will not be harsh to any, who are now upon the point of returning to him. Hence we read that Peter, who denied; Paul, who persecuted; the three thousand in the Acts, who crucified him, were all upon their Repentance received by him. Our Saviour hath the same Bowels still, and though he hath changed his Place, yet he hath not changed his Nature; 
Heb. 4.15, 16. — Wherefore, in the Apostles words, since we have not an Highpriest, which cannot be touched with our infirmities: Let us come with boldness unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in a time of Need. And so much for the first Point.  
Doct. 2 The second Point to be handled was this; That, Nothing is more effectual to mortify the power of Indwelling Sin, than to consider how Free and Absolute God's Grace is in pardoning it. By Free here, that I may repeat what I mentioned a little before, I do not mean Free, as excluding Christ, in consideration of whom, God is thus Free to Pardon (as the expressions run, 
2 Cor. 5.19.  God was in Christ reconciling the World unto himself. And, 
Rom. 3.24.  We are justified freely by his Grace, through the Redemption that is in Jesus. And, In whom, i. e. in Christ, we have redemption through his Blood, the forgiveness of Sins, according to the Riches of his Grace. But I mean Free, as excluding ourselves, or any thing we can do, either as a Cause procuring, or as a Condition qualifying us for receiving this Grace. In this sense, that the Freeness of God's Grace, is the best way to mortify the Power of Indwelling Sin, will appear 

1. From Instances.  
2. From Reason.    
1. For Instances; here is one occurs in the Text, How shall we, i. e. Believers, who are dead to Sin, live any longer therein? i. e. In us, this Doctrine, being rightly understood, hath wrought to the kill of Sin; since we now learn how much we are indebted to Christ, and therefore something must be done to express our Thankfulness; which he prosecutes throughout the following Chapter; and uses an Argument to draw them off from sinning, which at first sight may seem Harsh and Inconsequent, but indeed is most demonstrably efficacious: Ye shall not sin, or sin shall not have dominion over you; for ye are not under the Law (which like Pharaohs Taskmasters, requires the whole tale of Brick, and allows no straw) but ye are under Grace (ye now stand in those terms with God, that he gives strength, and accepts of what you do in proportion to that Ability which he bestows) and for this Reason Sin shall not have dominion over you. So again the Apostle in his Epistle to the Galatians, handling the same subject, he lays down this Position, 
Gal. 2.16.  That a man is not justified by the Works of the Law, but by the Faith of Jesus Christ: Against which he brings an Objection, But if, saith he, while we seek to be justified by Jesus Christ, we ourselves also are found sinners, is therefore Christ the Minister of sin? i. e. If we, who profess to be justified by Christ alone, do notwithstanding sin daily, will it not thence follow, that this Doctrine makes men careless, as if thereby they might take occasion to sin more freely. To this the Apostle answers as he doth here, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fare be it! and than he urgeth to the contrary his own example— I am crucified together with Christ; 
Gal. 6.14.  and in another place, Fare be it, that I should glory in any thing save in the Cross of Christ, by which the World is crucified unto me, and I unto the World. And what he affirms of himself, we find him, in another place, ascribing unto all Believers— of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— They who are Christ's, 
Gal. 5.24.  i e. who by Faith have received and are united to him; have crucified the Flesh, (i. e. their corrupt and sinful Nature) with the Affections and Lusts, i. e. have rooted up as it were the very Fibres and lesser particles, by which sin was fastened and incorporated into them. And the Reason of this is clear—  
Reason. Because, He who is once truly in Christ, i. e. who hath rightly apprehended him, forthwith becomes a New creature, as the Apostle argues; Christ, saith he, 
2 Cor. 5.15, 17  died for All i e. Believers, that they which live, should not henceforth live unto themselves, but unto him which died for them: From whence he infers, Therefore if any man be in Christ be is a New Creature: i. e. he is altogether another kind of person than he was before. What the meaning of those words New Creature are, will best appear, by comparing two places of Scripture together: In one place it is, 
Gal. 6.15.  In Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but a New Creature; which in another place runs, In Jesus Christ, 
Gal. 5.6.  neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by Love. From whence it appears, that, in the Apostles sense, to be a New Creature, is nothing else, but to have a Faith working by Love, which, our old Nature, is no more capable of, than Darkness is of Light; but as soon as ever the Spirit of God begets Faith in the Heart of any, that Faith presently produceth Love, as Fire begets Heat, and then Love inflames and quickens to Obedience. As the Apostle Paul found it in himself, when he says, The Love of Christ constrains us; 
2 Cor. 5.14.  since none can apprehend such an Excess and Overflow of Undeserved Love, but must needs think himself obliged to return all Acts of Love, whereby he may express his complacency in, and desire of a straighter Union. As the Apostle John argues, we love him, i. e. God, because he loved us first. 
1 Joh. 4 19  Since than our Lord Christ is pleased with nothing more, then with the Crucifying of those Lusts, and Mortifying of those Sins for which he died, it must needs follow from hence, that every Believer, and therein a Lover of Christ, will find himself sensibly stirred with the Hatred of Sin, as often as he reflects upon the death of Christ; as men use to detest and abhor the sight of those Weapons by which their Friends were Murdered. For since every Believer must needs know that he hath not otherwise any Title to Pardon, than as he is purified by the Blood of Christ, 
Heb. 9  without the shedding of which there would have been no Remission: hence he dares not, nay he cannot go on to live in Sin, because by so doing, he shall add New Wounds, New Sorrows, New Marks of Dishonour to Christ, by whose Stripes alone he must expect to be healed. Add to this, that the Spirit of God, which, by quickening the Immortal Seed of the Word, 
Psal. 51.  begets Faith, is a clean Spirit, and will not suffer Sin to cohabit with itself, but Mortifies, Subdues and Quells it, according to that of the Apostle, 
Rom. 8.9.  Ye are not in the Flesh, but in the Spirit, i. e. Ye walk not after the Flesh, but after the Spirit, if so be the Spirit of Christ dwelleth in you: and again, If Christ, 
vers. 10.  i. e. his Spirit, be in you, the Body is dead, by reason of Sin, 
vers. 13.  i. e. it dies to sin: And, if by the Spirit ye mortify the deeds of the Flesh, ye shall live: All which places imply, that it is the Spirits proper business to Mortify Sin, there is no True Life without it. So that put all this together; Since 1. God's pardoning Sin for the sake of Christ, is the highest expression of Love imaginable; 
1. Joh. 4.10.  as the Apostle John cries out, Herein is Love! i. e. Love to an Hyperbole, Love beyond any degree of comparison; not that we loved God, but that he loved us, and sent his Son to be the Propitiation of our Sins. 2. Since this expression of Love on God's part, cannot be embraced by Faith on ours, but it must needs beget Love again; as the Sun beams cannot fix themselves directly upon the Earth, but they will convey Warmth and Heat together with themselves. 3. Since wherever Love is engendered, it is always Active, carrying out the Soul with unquiet long after Union with, and till that can be compassed, of Likeness to the Object it loves. As the Earth no sooner conceives Heat, by the Action of the Sun, but presently returns and reflects it back again. Lastly, Since the Spirit of God, which dwells in a Believer, is always actuating and blowing up this Love, and improving the strength of it, especially in the subduing of Sin, upon this consideration, because Sin is contrary to the Nature of God, and to the Merit of Christ; from hence it demonstrably follows,— that the best way to Mortify Sin, is rightly to conceive of the Freeness of God's Grace in pardoning it.  
Use. This may serve to show us the True Nature of Justifying Faith: To think, as perhaps some careless men do, that Faith is nothing else but a Confident Persuasion, that our Sins are pardoned for the sake of Christ, without any other notable Effect upon us; this is, at the best, an Ungrounded Fancy, which will in the end deceive us. From what I have said, it may appear, that True Justifyfying Faith carries along with it these two Inseparable Effects;  
1. It pacifies the Conscience, it begets a Calm within. When a Sinner first gins to be troubled for Sin, there must needs be a kind of Earthquake and Tempest in the Soul; as God saith of the wicked, that he hath no Peace, but he is like a troubled Sea, which cannot rest. 
Isa 57.19.  A wicked man is not more Eager and Impatient to commit Sin, than he is troubled and disquieted after it, for whenever he cools and can be at leisure to consider what he hath done, he can propose nothing to himself but matter of Anguish and Vexation; without, there is the Law complaining, and God sentencing; within, Conscience accusing, and Sin condemning. In this Tumult and Hurry of Thoughts, if there be but dropped into any, so much strength of Faith, as to lay fast hold upon God's general Pardon (like Easther catching at the Golden Sceptre, when it was stretched out to her) presently the storm is laid, and a marvellous calm ensues. As the Apostle hath it, 
Rom. 5.1.  Being justified by Faith, we have Peace with God, through Jesus Christ our Lord. I do not speak this, as if I thought that Faith did exclude all manner of Doubting; but that it doth expel Distraction. For to doubt is so much consistent with Faith, that I take it for granted, there never was, nor ordinarily can be, any True Faith without it. As at the Creation, Night did precede Day, so in Conversion, Darkness and Ignorance did precede the enlightenings of Faith; and Doubting, like a Mist, doth still attend it, because our Faith, like our Knowledge, in this life neither is nor can be perfect, for than it would no longer be Faith but Fruition. Yet this Doubting, which, like an Alloy, God suffers to be mixed (with the strong Wine of Faith,) need not at all disturb our Peace of Conscience, but rather is left, as the Canaanites were, to teach Israel to war, 
Judas 2.  to quicken our endeavour, and to make us diligent in the use of those means, whereby we may be yet more confirmed and settled.  
2. True Faith, as it Pacifies the Conscience, so it Purifies the Heart; 
Acts 15.9.  as the Apostle Peter speaks, that God did put no difference between the Jews and Gentiles, because he purified their Hearts by Faith. Which is so inseparable an Effect of True Faith, that though Justification be not Sanctification, yet it is never without it; and therefore they are sometimes put one for the other, as he that is just, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be justified still. i e. let him go on to be more Holy. 
Rev. 22.11.  And to the Corinthians— Ye are washed, ye are Sanctified, 
1 Cor. 6.11.  ye are Justified in the name of the Lord Jesus, and by the Spirit of our God. So— By his mercy he saved us, 
Tit. 3 5, 7.  by the washing of Regeneration, and renewing of the Holy Ghost; That being justified by his Grace, we should be made Heirs. Where Holiness, which is an Effect and Fruit of Justification, is made to precede it; only to show the Fixed and never-failing union betwixt them. Now Faith produceth Holiness, not only because it is begot by the Spirit of God, which is a Spirit of Purity; but because it entitles us to all the Promises, which are always urged as Motives unto Purity. Ye are clean, saith our Saviour to his Disciples, through the Word i e. of Comfort, 
Joh 15.3.  which I have spoken to you: and the Apostle having alleged the Promise of God, wherein he said, 
2 Cor. 7 1.  he would walk and dwell in his People; from thence he infers, having therefore these Promises, let us cleanse ourselves from all Filthiness both of Flesh and Spirit. So Peter, God hath given to us many Rich and Precious Promises, 
2 Pet. 1.4.  that thereby we might be partakers of a divine Nature, having escaped, or fled from that corruption which is in the world through Lust. And John telling us that hereafter we should be like to Christ, because we should see him as he is, i. e. in his utmost radiance and lustre of Glory,— He then, saith he, that hath this Hope, 
1 Joh. 3.3.  purifies himself as he is Pure. A right Believer enters into Heaven with Christ, and labours to live as a Citizen, not of that world he is in, but of that to which he belongs; and prepares himself for the Reception of Glory, by cleansing his Soul with the Infusions of Grace. 
Jac. 2.  Let every one then, who would pass for a Believer, follow the Apostle James Advice, and try his Faith by his Works; for as Water savours of the Vessel, so all our Actions have a Tincture and Relish from Faith; if that once be True and Sincere, it influences all we do; and he that indeed believes in Christ, lives only in and to him. But if our Faith be False and Counterfeit, than we have crooked Ends, we presently vary our Walking according to the world's Compass, and lie at catch for such Gales to drive us, 
Rev. 3.1.  as are blown upon us by Popular Applause. In short, like the Church of Sardis, we have a name to live, but indeed are dead. So that where we see one Unholy in his Life, we need not to dispute, but he is an Unbeliever in his Heart, and all the while he is so, he ought to conclude himself Unjustified. And so much for the second Point.  
Doct. 3 The third and last Point, in the general Observation was this; That a Believer must not think he hath arrived unto the Truth of his Profession, until he is Dead to Sinne. What it is to be Dead to Sin, the Apostle explains afterwards, 
vers. 6.  when he calls it a crucifying of the old man together with Christ, that the Body of Sin may be abolished; 
Col 3.6.  and in another place, a Mortifying of our Earthly members: the importance of which Phrases amounts to this; that a Believer must keep no truce with, nor give any Quarter to Sin; he must not only not hearken to its Motions, but strangle them in the Birth; and labour to bring himself unto that Temper, that he may have as little appetite to Sin, as a Dead man to do any Action of Life. And the Reasons are,  
Reason 1 First, Because there is to be a conformity between Christ, and a true Christian; As all the parts of our Saviour's life, are written for our Example, so his Death too ought to be Ours, in Resemblance and Imitation; we must, in the Apostle Paul's language, 
Rom. 6.5.  be planted together into the likeness of his Death; and that is by crucifying our Old man, i. e. by gibbeting those Lusts, which are the shame and Ignominy of our Nature; 
Phil. 3.10.  Paul therefore tells us, that he laboured for nothing more, than to attain unto a Fellowship in Christ's sufferings, being made conformable to his Death: which consists not only in suffering for him, but in dying with him, in that Part, which is only our Clog and Hindrance; and, as a Mudwall keeps off the light of the Sun, so doth this Flesh only stop the Entrance, and hinder the actings of a Spiritual Life: Therefore the Apostle, 
Rom. 6.10.  drawing a Parallel between Christ and a Believer, enforceth it thus; As Christ died and risen again, so reckon ye yourselves to be dead indeed to Sin, but alive unto God in Christ Jesus our Lord. So that the Death of Sin, is the Life of the Soul; and therein a fit resemblance of a Risen Saviour.  
Reason 2 Secondly, The Promise of a Crown, is only made to Conquerors: To him that overcometh, 
Rev. 3.21.  will I give to sit with me on my Throne: Now to Conquer, is not to fight or skirmish a little, but to renew the combat, and pursue it, till we have got the Enemy within our Power: So our Duel with Sin, should be ad Internecionem, to the utter ruin and extirpation of it: Since the Price is our Souls, which we have no way to save, but by killing this Adversary. 
Heb. 13.4.  The Apostle therefore exhorting the Hebrews to endure Afflictions, useth this as a Motive, Ye have not as yet resisted unto blood, fight against Sinne. As if he had said, Ye have as yet done just nothing, for this Warfare against Son, is never to be ended, but with the Death and Destruction of one of the Combatants.  
Reason 3 Lastly, When we have done all, Sin will still be in us. 
Rom. 7.20.  So the Apostle Paul found, when he complains, that it is no longer I which do these things, but Sin which dwelleth in me: And then presently cries out in great passion, like a man half distracted, who shall deliver me from this Body of Sin and of Death? 
vers. 24.  meaning thereby those Relics of Original Corruption, which like a Fatal Poison; will not in this life be so totally emptied out of the Soul, but still some drops will remain behind, to embitter our Lives, and to exercise our Graces, The most we can do, will be to disarm this Enemy, for we cannot 〈◊〉 him; to pull him from the Throne, since we cannot cast him out of the House. For it always lies within, like Leaven, spreading its infection; or like Fire; if not watched, enflaming our whole man, being itself first inflamed of Hell. Sin may lie quiet in the Soil, like sparks raked up in Ashes, which, upon the Addition of new Fuel, only rageth the more There is saith Job, Hope of a Tree, 
Job. 14.7.  when it is cut down, yet if the Root abide in the Earth, by the Sent of Water it may flourish and spring afresh, so there is fear of Sin, because the 〈◊〉 of the ●●●●ter abides in us, and is always restless and importunate in its Actings. As a Cloud, however Thin and Empty at first, yet if there be a rough Wind to scatter it, it soon over spreads the whole Face of Heaven; so Sin in the Soul, hath always a Furious and Eager Spirit to blow it up, which should make us careful to throw out the evil Firment lest it should sour the whole Mass, and by its corrupt quality, infect whatever it mixeth with.  
Use. This may serve to rectify their mistakes, who think it a very facile and easy matter to be a Christian. Were there indeed no more required, then to keep modum peccandi, to regulate our vile Actions, and to preserve a mean in sinning, this would not at all be hard; such a measure is atteinable by mere Morality: The Heathen, whose Lives we read of, had many of them this degree in great Perfection; whose best virtues were only vitia temperata, well mingled and Allayed Vices. Their light, how glorious and great soever it seems, was nothing else but Coloured Darkness; and their best Heats, only rebuted cold; sufficient to satisfy the world, and to get Applause with Men; but as for Inward Purity, and Heart-Mortification, that was a thing they never dreamt of; this was a task reserved for our Saviour's followers. He hath not minced the matter, when he tells us, that the way to Heaven is a Straight and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a squeezed, pressed and Narrowed way; so penned up, 
Mat. 7.  and very straight, that no Wind of Ambition, no Tumour of Pride, no running-Sore of Lust will enter there; he tells us plainly, that we may take our choice, either cut off our Hands, i. e. abridge ourselves of our most Useful and Profitable Sins, or else into Hell fire; it will certainly be very dreadful to endure the one, and it must needs be painful to do the other. Hence Fear and Trembling. Watchfulness and Solicitude are so often called for; we must be always upon our Guard, because ever in a fight posture, which is a very uneasy service. And these being the Terms, upon which we are to follow Christ; it is very sad to consider, what a Liberty, both in Life and Language, even Professors of Religion do take, as if they had a mind to try, how near they could come to Sin, without actual Sinning. We use to be afraid of the shadow of a Lion; and in a bodily distemper, none willingly would venture upon a little Poison, least by accident it should prove Mortal. Why we should not be as careful to avoid those Sins, which none but fools count Little, is a Question we cannot assoil, if we either value our Souls, or prise our Peace with God, with whom to break in little things, is great Presumption. It will be to no purpose to scape greater Corruption, if less may be sufficient to damn us. 
Rom. 6.14.  One Chain ties the Slave as fast to his Oar, as if he had a thousand; so doth one Lust bind up the Sinner unto Satan's service; since all the while it reigns, it proclaims that Sin is our Master.  
Use 2 To exhort all Believers to set upon this Duty; as for others, they have no skill in it; it is a peculiar Task for such, as have the Life of Faith; and this they ought so much the more earnestly be excited to, in that, all the while they allow themselves in any one Sin, they are Estranged from the Life of God; 
1 Joh. 1.7.  if we expect to have fellowship with him, we must walk in the Light, as he is in the Light: As Darkness, is nothing else but the Absence of the Sun's Light; so Sin, which the Apostle calls Spiritual Darkness, is nothing else but the Absence of the Light of God's Countenance, which while it shines upon the soul, it preserves it not only from Discomfort, but likewise from Dangerous stumblings. It is indeed very possible, for a True Believer, through heedlessness and inadvertency, to fall into some Gross Sins, as David, Hezekiah and Peter did, but yet as while they lie in them, their condition seems little to differ from that of Reprobates; so when they begin to recover out of them, we may learn from the Practice of those forementioned Saints, that their Peace with God, and Assurance of his Favour is not recovered without great Expense of Tears and Sorrow. Every Sin therefore is to be mortified, if for no other respect, yet for this, in that any one allowed and countenanced in the Soul, will cast a cloud upon all our Graces, and hinder us for the time from discerning the Truth and Sincerity of any. As we therefore prise our own Peace, and Sense of Communion with God, so must we bestir ourselves, to keep every Corruption from breaking out and prevailing. For the effecting of which, the observing of these Rules will be very necessary.  
1. Distinguish carefully between the Natural and the Sinful Desires of the Soul. There are some Desires, viz. of Food, of Rest, of Raiment, etc. which as they are Natural, so they are Innocent too; Our Saviour himself was not without them, the Apostle saith, 
Heb. 4.15.  He was tempted in all things as we are, i. e. with Hunger, with Cold and Nakedness, yet without Sinne. The Body, as it is a creature of God, is good and must be provided for; and therefore the Mortification of the Body, consists not, in denying it the Necessaries of Life, but in Abridging it of its Irregular and Sensual Appetites. 
1 Tim. 6.8.  Having Food and Raiment, saith the Apostle, let us be therewith content: from whence it follows, that either through Want, to be Destitute; or through Will, to deprive ourselves of Food and Raiment, is our Misery, and not our Mortification. They that are in the Flesh cannot please God: 
Rom. 8.8.  The meaning is not, they that are in the Body, cannot please God; for so it is our duty to please him; but, they that walk in the Vanity and Sensuality of their Fleshly Mind, cannot please God: Such as commit those Actions that the Apostle hath branded with the Name of Works of the Flesh; as, Adultery, Fornication, Uncleanness, 
Gal. 5.22.  Drunkenness, etc. these cannot please God, because they walk in Ways directly contrary to the Holiness and Spirituality of his Commands. But where the Appetite is hedged in and bounded within those limits, that God hath appointed, there to come Eating and Drinking, as our Saviour did, may more redound to the Glory of God, in our thankful Using of his Bounty, than any Forced and uncommanded Abstinence. So that all those Ways of Mortification, which are now prescribed in the Church of Rome, and too much doted on by men that love to be talked on for their Sanctity, are but the Old, Needless and Sinful Methods of the Pharisees, revived with greater Rigour and Austerity; which consist, as the Apostle hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Col. 2.23.  in Unmercifullness to, and not sparing of, the Body; and seem to have a Face of Wisdom and True Holiness, but indeed are mere Folly; as neither reaching to (pull out the Core of Sin, which lies within; nor being able to keep the practisers of them from Exchanging a Carnal Lust for Spiritual Pride: and so instead of right subduing the Body, they only swell and puff up the Soul.  
2. Pray for the Spirit of Christ; without which we shall be too Weak to set upon and conquer this Inbred Enemy. Whatever is born of the Flesh, is Flesh, i. e. both Prall and Sinful: and Flesh will never be able to subdue Flesh; the Spirit, which always acts in Believers, must be set a-work about it. 
Rom. 8.13.  If by the Spirit, ye mortify the deeds of the Flesh, faith the Apostle, ye shall live, i. e. ye shall live indeed, for it is this Spirit alone that quickens. And whoever thinks of mortifying his Corruptions, without this supernatural Assistance, gins a Combat wherein he is sure to be foiled; since not only his own Nature, but likewise the Powers of Hell are violently bend against him; and how shall he scape the Malice and Wickedness of those Evil spirits; unless the Spirit of God, which will always reside where his presence is solicited, doth secure the soul and give us strength for the Victory.  
Lastly, Labour for the Assurance of the Pardon of your Past Sins: As he that runs a Race, must first put off his Fetters; so whoever engages against the Violence of his Lusts, must first be satisfied, that his past offences are forgiven; or else the sense of Sin unpardoned will lie, like a Weight upon him, and instead of exciting him to strive against it, betray him to its Assaults.  
For the Attaining of this, besides what the Spirit of God may immediately work, (which case falls not under any Rule, since the Spirit blows where and when it pleaseth) there is no Method can be given better, than that which I have hitherto been insisting on, and that is to cast ourselves upon God's Freegrace in Christ; which who so doth, is as certain never to miscarry, as the Word of God, and the Experience of all the Saints now Triumphing in Heaven, can make him.  
FINIS.