FOURTH HEAD.

THE fourth thing propofed, was, to fhew the influence that this being dead to the law, hath upon living to God; or the neceffity of this death, in order to this life. Here I might fhew, 1. That it is neceffary. 2. Whence it is necessary..

Firft, That it is neceffary that we die to the law in point of juftification, before we can live to God in point of fanctification. Befides what was faid upon the first head, for the confirmation of the doctrine, these following confiderations, or remarks, may difcover the neceffity of being dead. to the law, in order to our living to God. 1. Remark, That a man that is under the law, can perform no holy act; he may do fome things that are materially good, but nothing can he do that is formally good, or holy; and his work, instead of fanctifying him, does ftill more and more pollute him, Tit. i. 15. To the pure all things are pure; but unto them that are defiled and unbelieving, is nothing pure; but even their mind and confcience is defiled. He then that is alive to the law, and under the covenant of works, his works can never make him holy, but rather more and more unholy. 2. Remark, The man that is under the law, hath no promife of holiness or fanctification by that law. The law only promifes life upon perfect obedi ence in our own perfon; and if true fanctification may be in one that is under the covenant of works, then we must change the articles of the covenant, and promises of the covenant of grace, and make fanctification no promife of it; we must blot out thefe promites, I'll put a new Spirit within you, and, VOL. II.

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I'll write my law in your hearts, and all other promifes of the like nature must be razed out of the covenant of grace; if one under the covenant of works may attain to fanctification by his own works, there is no need of this promife. 3. Remark, that the man that is under the law, hath no principle of holiness. The grand principle of true holiness, is the fpirit dwelling in the man: Now, how does one receive the spirit of fanctification? Is it by the works of the law? No, but by the hearing of faith, Gal. iii. 2. It is the doctrine of grace, not of works, that makes us partakers of this fpirit. It is the new teftament, or new covenant, that is the miniftration of the fpirit, 2 Cor. iii. 6. Thereby the spirit is miniftred, or conveyed to us, but not by the law. It is the gospel that calls us effectually to fanctification, 2 The. ii. 14. We received the promise of the spirit through faith, and not by the works of the law, Gal. 3. 14. 4. Remark, that the man that is under the law, is without Christ, in whom fanctification only is. They that are faints, are faints in Chrift Jefus, as the apostle defigns them, and fanctified in Chrift: And our implantation into Chrift, is only from grace, and not from the works of the law; and fo is our fanctification only from grace, and only in Chrift, who gave himself for his church, that he might fanctify it, Eph. v. 25. 5. Remark, The man that is under the law, is without strength, and cannot perform obedience to the law; the law is weak through the flesh, and cannot justify him, neither can it sanctify him. In order to fanctification, a new creation is neceffary: The clean heart must be created, and the man created unto good works: Creating power must be put forth,

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and creation is a work of God. We must therefore make a God of our works, and deify them, and endow them with a creating power, if we think by the works of the law to be fanctified, or af cribe fuch efficacy to them, as to work true fanc tification in us. No man then, that is under the law or covenant of works, by giving himself to holy duties and actions, and exercifing himself in them, can come to attain true holiness, or to be truly fanctified. 6. Remark, That the man that is under the power of the law, is under the power of fin. Whence is it, that the believer is freed from the power and dominion of fin? It is because he is under grace, and not under the law, Rom. vi. 14. Shewing us, that these that are under the law, are under the power and dominion of fin? How fo? Even upon the account of all the reafons already affigned; and not only fo, but because the law is the ftrength of fin, 1 Cor. xv. 56. Parti cularly as it irritates corruption, ftrengthening and ftirring it up; Sin taking occafion by the commandment, wrought in me all manner of concupifcence. Sin, by occafion of the refifting command, brake out the more fiercely. Hence the law is only the occafion, and fin dwelling in us is the caufe the fhining of the fun is the occafion, why a dunghil fends forth its filthy favour, but it is the corruption and putrifaction therein that is the cause, fo here, the light of the law fhining, and discovering fin and duty, is the occafion of fin's irritation and increase, but corruption itself is the caufe. Well, fo it is, that a man being under the law, is under the power of fin: How then can he live unto God, while under the law? Or, how can fanctification take place while he is alive to the law, or not dead thereto ?

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thereto? These things may make it evident: I think that it is neceffary that a man be dead to the law, and brought from under it, before he can have true fanctification, or live unto God.

Secondly, Whence it is neceffary, that a man be dead to the law in point of juftification, in order to his living to God in point of fanctification: These particulars already mentioned, afford fo many reafons of the neceffity thereof: Yet fome things more may be faid, for the further clearing of this point, namely, the influence that dying to the law hath upon our living to God. Here two queftions occur, 1. What influence living to the law hath upon a man's living in fin. 2. What influence a man's dying to the law hath upon his dying to fin, and living unto God.

First, What influence a man's living to the law, or being alive to the law, hath upon his living in fin. This is a strange doctrine, fome may think; but it is as true as ftrange, that the law, and our works of obedience to the law, while we are under it, is the cause of destruction, instead of falvation, Rom. ix. 32. There you fee it deftroyed the whole Jewish nation; Ifrael miffed righteoufnefs, because they fought it by the works of the law. Now, a man's being alive to the law, hath influence upon his living in fin, and fo upon his deftruction, in the following ways, 1. Because hereby he becomes more hardened in fin and fecurity, while he thinks he hath fome good work to bear him out, Prov. vii. 14. What made the filthy whore, there, impudent and hardened in her fins? Why? I have peace-offerings with me, this day I have paid my vows. Thus the Pharifees for a pretence made long prayers, and hereupon were hard

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ned in their finful courses, fearlefs of wrath: Why? I have done fo and fo. 2. Hereby they are kept from Chrift, who only faves from fin. The works of the law ftep in betwixt them and Chrift, and the man takes Chrift's bargain off his hand, promifing the fame that Chrift promifed, even obedience to the law. I delight to do thy will, fays. Chrift; nay, I will do it myself, fays the man that is under the law; he makes himself his own faviour: What! Will not God accept of my good and honeft endeavours? Here is what he fets up on Chrift's throne; but if Christ be pulled down from his throne, will it be fufficient that we set up an honeft pretence in his room? They have fome things to fay for themselves, which, they hope, will bring them off before God. Thus they reject Chrift the lamb of God, that takes away the fin of the world; and how then can they but live unto fin, whatever they may think of themselves? 3. Hereby their pride and boasting is cherished, Rom. iv. 4. To him that worketh, is the reward not reckoned of grace, but of debt; and the man expects his due for his work which he glories in; for boafting is not excluded by the law of works, Rom. iii. 27. and therefore the man is loath to part with his own righteousness, which is by the law; because of his pride, he will not stoop to live upon another, while he can fhift for himfelf. Self-love will not fuffer a man to think the worft of himself, fo long as he is alive to the law; nay, I hope I have a good heart to God, ! and I'll do fomething that will please God; and fo it is no little thing will bring him to fubmit to the righteoufnefs of God, Rom. x. 3. Thus the law cherishes his pride; and fure the proud man was M 3

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