The true bounds of Christian freedome or a treatise wherein the rights of the law are vindicated, the liberties of grace maintained, and the severall late opinions against the law are examined and confuted. Whereunto is annexed a discourse of the learned Iohn Camerons, touching the threefold covenant of God with man, / faithfully translated, by Samuel Bolton minister of the word of God at Saviours-Southwark.

THE TRVE BOVNDS OF Christian Freedome ; or , A Discourse shewing the extents and restraints of Christian Libertie , &c. Wherein the truth is settled , many errors confuted , objections answered : And the whole applyed , upon this place of Scripture . Ioh. 8. vers. 36.

If the Sonne therefore shall make you free , ye shall be free indeed . —

IT is set down as a part of the sufferings of Christ , Hebr. 12.3 . that he endured the contradiction of sinners . And among all the Chapters in the Gospel , there is none that sets down so great a part of the sufferings of Christ in this kinde , as this 8 of Iohn . from the 12 vers. to the 59. which is the end of the Chapter , almost every verse shews you how the Iews set the pride of their obstinate and rebellious wils , against his Divine and infinite wisdome . There was nothing that Christ could speake but their rebellious hearts did cavill at it , and thwart and contradict him in it . Yet there were some among them , that the word had better effects upon , you see in the 30. verse , that though there were many contradictors , yet some were wrought upon , some beleeved : To those in particular , Christ directs himselfe , by way of Caution and incouragement , and tels them , if they did continue in his word , they should know the truth ; yea , and the truth should make them free .

Whereupon the Iews answered ( not those that beleeved , as appears by the 37. vers. for the same persons that thus answered , sought to kill him ) We are Abrahams seed , and were never in bondage to any man , how sayest thou , we shall be made free ? Christ might have returned this impudent Cavill on them , Beza in locum . 32. ver. by giving them to review their former state under the Egyptians , Babylonians , and present condition under the Romanes , Rom. 18. but passing by their corporall bondage ; he proves them to be in Spirituall , and soule bondage to sinne . 34. vers . He that committeeth sinne , is the servant of sinne , but you commit sinne . And having shewed them their present sinfull condition , hee comes to tell them what shal be their future doome , they must be cast out of the house , though they were now in the Church of God , yet they should not continue in it , they must be cast out , as the Apostle saith , Gal. Lege Cameron . Myrothe . in locum . 4.30 . Cast out the bond-woman and her sonne . And this he proves by setting down the condition of a servant and a sonne , the servant abideth not in the house for ever , but the sonne abideth for ever . 35. vers . And yet he leaves them not here under their sad doome , but propounds them a way to prevent it , and that is by endeavouring to get free , and then sets down the meanes how this freedome may be obtained , and that is by the Sonne . * * Conditionem filii subjungit , ut credant fieri posse ut per eum liberentur . Rolloc . 530. Though the worke be difficult , yet he that abides in the house for ever , he that is the Sonne can effect it : for if the Sonne shall make you free , you shall be free indeed .

And thus have I carryed you down to my Text ; and shewed the respects that these words have to , and the dependance they have upon the former words .

We shall now come to looke upon it as intire , of it selfe . If the Sonne shall make you free —

In which you may observe an Antecedent , and a Consequent ; or , first , a Supposition , if the sonne shall make you free : secondly , a Concession , then shall you be free indeed . But give me leave to branch it forth in these foure particulars .

First , Here we have a Benefit expressed . Freedome . If the Sonne make you free .

Secondly , We have the Qualities of this freedome . It is a true and reall freedome , free indeed .

Thirdly , We have the Subiect of it , which sure are Beleevers . If the Sonne shall make ye free .

Fourthly , We have the Author of it , Christ . If the Sonne shall make you free . That which is expressed , and that which is implyed , would afford foure Conclusions .

1. 4. Conclusions from the Text. That every man by nature , and in the state of nature is in Bondage ,

2. That there are some , who are set free from this Bondage .

3. That those that are set Free , are set Free by Christ .

4. That such as Christ hath set Free , they are Free indeed —

I shall not speake distinctly to all these which I have propounded ; It will not sute so well with my designe in this work . The first Doctrine might challenge something by way of Introduction to what shall follow : and it might be serviceable to set off , and command this high priviledge of Spirituall freedome . Contraries , Contraria contrariis illuscescunt . they do inlighten one another . Something of heaven might be known from hell , and something of the excellency of our Spirituall freedome , from the consideration of our naturall bondage : A bondage , 1. to Sinne ; 2. to Satan ; 3. to the Law . All which is first a Soul-bondage ; and that Vniversall bondage : secondly , a Cruell bondage : thirdly , a willing bondage : fourthly , a bondage out of which we are not able to redeeme our selves by price , or deliver our selves by power .

But this first Doctrin we shall let goe for present , and what I might here speake of it , I shall reserve to some Application . The other foure I will sum up into this one .

Doct. Doctrin . That there is a true and reall Freedome which Christ hath purchased , and into which he hath instated all those who are true beleevers .

And in this you have the whole Text. The Benefit freedome : The Qualitie of it , true and reall : The Subiects of it , true Beleevers ; and the Author of it , Christ . If the Sonne shall make you free , then — All which makes this one Conclusion , That there is a true and reall freedome .

Now in the prosecution of this , we shall indeavour to do these three things . And so come to the Answer of those Queries which induced me to enter upon this Discourse .

1. We will shew you the Quality of this freedome here spoken of .

2. We will shew you the Nature of it .

3. We shall discover the parts of it .

And this briefly , that so we may come to that which I have chiefly intended .

1. For the nature of it , what freedome that is for kinde , of which Christ doth here speake , and into which Christ doth instate Beleevers . For the clearing of which , it is needfull to tell you that there are foure kinds of freedome .

1. A naturall freedome . 2. Politicall . 3. Sensuall . 4. Spirituall .

First , A Naturall freedome , such a freedome as is in every thing by nature , every thing in nature injoyes a naturall freedome : but of this it is not spoken .

Secondly , There is a Politicall freedome , which is freedome of such a Nation , such a State , such a Commonwealth , and Corporation ; and of this the Iewes thought Christ spake ; they were Abrahams seed , and therefore free ; but of this Christ did not speake .

Thirdly , There is a corrupt and sinfull freedome , which we expresse under the word Libertinisme : and the Apostle sets downe in the 5. Gal. 13. Brethren ye are called unto libertie ; but use not libertie as an occasion to the flesh ; that is , as an occasion to sinne ; this is fearefull , to turne the grace of God into wantonnesse , of whom the Apostle speaketh in the fourth of Iude , There are certaine men creept in unawares , who were of old ordained to the condemnation , ungodly men , turning the grace of God into lasciviousnesse .

Who perhaps did reason with them , 6. Rom. That they might abound in sinne because God hath abounded in grace ; which was fearefull , no reasoning of a child of God . And of the same men the Apostle speaks in 1 Pet. 2.16 . As free , and not using your libertie as a cloake of maliciousnesse ; that is , a pretence , or a colour to sin . But as the servants of God , &c. It is evill to sinne , to doe any act of maliciousnesse , but much more to cloake it , cover it ; and much more againe to make Christian libertie the cloake of sinne , that is most damnable ; to make Religion , to make the truth of God , to make Christian liberty so dearely purchased , a cloake or pretence to sinne ; or to take occasion to sinne by it , is a fearefull sinne .

But of this Christ doth not here speake , this is our bondage , and not our freedome as I shall shew you .

Fourthly , There is a spirituall and heavenly freedome ; a freedome purchased by Christ , revealed in the Gospel , conveyed to the Saints , as the great dowry of Christ to his Church and Spouse .

There are two great things Christ hath intrusted into the hands of his Church : First , Christian faith . Secondly , Christian liberty . And as we are to contend earnestly for the maintenance of the faith , as the Apostle saith , Jude 3. Iude 3. So also for the maintenance of Christian libertie , Gal. 5.1 . against all oppugners and underminers of it . Gal. 5.1 . Stand fast in the libertie wherewith Christ made you free . And much like to this is that of the Apostle , You are bonght with a price , be no more the servants of men , 1 Cor. 7.23 . 1 Cor. 7.23 But of this more hereafter .

In the generall then I say , the freedome into which Christ hath instated beleevers , is a spirituall , a divine freedome ; a freedome in opposition to our former bondage . Which clearely understood , would discover what our freedome is . We come to the second .

Secondly , What is the quality of this freedome ?

There is one qualitie in the Text : I shall but adde two more to it .

First , It is a reall freedome , not an imaginary , not a fancied freedome ; there are too many who are imaginary free , and really in bondage : But this is no imaginarie freedome ; it is a freedome indeed , a true and reall freedome , whom the Sonne makes free are free indeed .

Secondly , It is an universall freedome : a freedome which leaves us in no part of bondage : that look what ever was any part of our bondage before ; in our liberty now , we are freed from it . But we must take heed of taking any part of our libertie for our bondage ; or of our bondage for our libertie ; too many doe : as I shall shew hereafter .

We were then in bondage to Satan , to sinne , to the law , to wrath , to death , to hell , &c. And by this priviledge are freed from all , &c. It is an Vniversall freedome . Vniversall in respect of persons ; all beleevers : and universall in respect of parts . We are free from all that was , or is any way part of our bondage : we are free from Satan , from sinne , from the law : as I shall shew anon , &c.

Thirdly , It is a constant freedome : you are instated into a condition of freedome ; a state of freedome , as you were before in a state of bondage .

If ever the Lords Jubile was proclaimed and pronounced in the soule , you shall never heare of a returne to bondage more ; you shall never more returne into bondage to Satan ; never come under the bondage to the Law more , &c.

And this Christ implies in the 8. of Iohn 35. The servant abideth not in the house for ever , but the sonne abideth for ever . The Apostle expresseth the same under an allusion , Gal. 5.22 . where he distinguisheth between those who are under the law , and under the Gospel ; the children of the bond-woman , and those of the free ; the heires of the promise , and the servants of the law ; the one must be cast out , saith Paul , and so Christ here : The servant abides not in the house for ever ; they shall not inherit , but the Son abideth in the house for ever ; they shall inherit , they shall enjoy a perpetuall freedome , never again to return to bondage .

3. We come now to the third thing propounded , the parts of this freedome .

Before I come to tell you what are the parts of our Christian freedome , I must necessarily tell you that freedome in generall is divided into these two branches .

First , inchoate freedome . Secondly , consummate freedome , or the freedome we enjoy in the way , and the freedome of our Fathers house : the one in Grace , the other in Glory .

We shall speake chiefly to the first : the freedome of Saints here in Grace , which is our inchoate freedome . And we will briefly lay down the parts of it , which are two 1. Privative . 2. Positive .

We will begin with the first .

First , They are free from Satan : I say , beleevers are freed from Satan . Christ hath wrest us , and delivered us out of Satans hands . We were prisoners to Satan , even in his chains , but Christ hath delivered us . This is set down by way of parable in Luk. 11.21 , 22. When the strong man keeps the house , all is in peace : But when a stronger shall come , he shall spoyle him of his armour wherein he trusted , &c. But plainly in Heb. 2.14 , 15. Christ came into the world , that through death he might destroy him that had the power of death , the devill .

Christ freed us from the wrath of God by purchase , Non pretio dato sed manu potenti . but from the devil by strong hand . Indeed he bought us out of the hands of his Fathers justice by price ; but he delivers us from Satan , as he delivered the children of Israel out of Egypt , not by price , but by power ; not by purchase , but by strong hand . And this is the first .

Secondly , Reatus . Regnum . Macula . we are freed from sinne . There are said to be three things in sinne . 1. The guilt of sin . 2. The dominion of sin . 3. The defilement of sinne . I shall onely speake unto two of them , viz.

First , Christ hath freed us from the guilt of sin : yea of all sin : which appeares in this .

1. That none of our sinnes shall condemne us .

2. That none of our sins shall bring any fruits of wrath upon us .

First , that none of our sins shall be able to condemne us ; Christ interposeth himselfe between us and wrath , that none shall be able to condemne us , Rom. 8.1 . There is no condemnation to such as are in Christ . Deo et legi satisfecisti in Christo , qui in Christo es . Piscat . Christ himselfe shall assoone be called to account for thy sin as thou ; if thou hast an interest in him , sinne shall never condemne thee , Christ hath satisfied for sin .

It were no justice for God to require the payment of Christ ; nay to receive the full satisfaction of Christ , and to require any thing of thee . This God did , He laid on him the iniquitie of us all , Isa. 53. and this hath Christ done ; he paid God till he said , he had enough ; he was fully satisfied , fully contented : This is my well-beloved Sonne , Mat. 12.18 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in quo complacui , in quo placatus sum . Lege Bez. in Matth. 3.17 . in whom I am well pleased ; in whom I am fully satisfied and appeased . So the Apostle , 2 Cor. 5.1 . God was in Christ reconciling the world unto himselfe , &c. He was paying himselfe out of the bloud , scourges , and sufferings of Christ ; and in that Christ made a full payment . Hence Christ saith , Joh. 16.10 . I send my Spirit , and he shall convince the world , as of sinne , so of righteousnesse , because I goe to the Father , and ye shall see me no more ; that is , you shall see me no more in this kinde ; you shall never see me againe as a sufferer , as a satisfier of Gods Iustice for sinne more ; I have done this . Indeed we should have seen Christ againe if he had not satisfied Iustice ; if but the guilt of one of those sinnes he bare had lien on him unsatisfied for , it would have held him under chains of death , the power of the grave , for ever ; he could never have risen , much lesse have ascended , and gone to the Father , if he had not answered Iustice to the full . And therefore the Apostle makes a challenge , he sets the death of Christ against what ever Sinne , Satan , Iustice , or Law can say , Rom. 8.33 , 34. Who shall lay any thing to the charge of Gods elect ? It is God that iustifieth : Who is he that condemneth ? It is Christ that dyed , yea rather that is risen againe , who is even at the right hand of God , who also maketh intercession for us . He saies not , Who shall accuse , but , who condemne ? Indeed we may have accusers enough , Sin , Satan , Conscience , &c. but none can condemne : the issues of life and death are not in their hand . And as none of our sinnes shall condemne us , so none of our sinnes shall put us into a state of condemnation more ; none of our sinnes shall ever put us under the curse , under wrath againe . And that is the second .

2. None of our sins shall bring any fruits of wrath on us . We are freed from all miseries , calamities , afflictions , punishments , which yet are the fruits of sin , as they may be conceived to be fruits of wrath , or have wrath in them .

If you take away the body , the shadow must needs be removed ; sinne is she body , punishment the shadow that doth attend it and follow it : take away sinne , and then the punishments are also taken away , all Gods dispensations are in mercy .

1. For eternall punishments . All doe agree , those can never lay hold of any of those whom Christ hath freed from sinne , those whom he hath justified .

2. For other punishments that have part of eternall punishments in them , any thing of the nature of wrath , from those we are freed .

3. And from all that beare relation , subordination , to any eternall punishment : these certainly beleevers are for ever freed from .

I grant , that God doth afflict those whose sin he yet pardons , but there is a great deale of difference , both in the hand whence they come , the person that beare them , the grounds of inflicting ; the ends that God aymes at in the inflicting them on us . As I shall shew afterward .

God doth not afflict his people for sin .

First , As afflictions are part of the curse for sinne ; so he cannot doe : So we all agree .

Secondly , Afflictiones piorum non sunt satisfactoriae , sed castigatoriae . As they are payments for sin , satisfactions for sinne , as if Gods iustice were not full enough satisfied for sinne by Christ , but he had left something for us to beare in way of satisfaction ; So the Papists say , ( and therefore they penance and punish themselves ) but so doe not we .

Thirdly , God doth not afflict his people for sinne , as afflictions are the meere fruits of sinne ; for as they are the meere fruits of sinne , so they are part of the curse . Affliction upon wicked men are meerely penall part of the curse : there is nothing medicinall in them , they are the effects of meere vindictive justice , and not of fatherly mercy , &c. but afflictions on the godly , they are medicinall to cure us of sinne .

And this is the First . Christ hath freed us from the guilt of sinne , by which we can understand nothing else but that wrath , that punishment which is due to sinne . Temporall , Spirituall , Eternall . And

1. From Eternall punishments , we all agree God hath freed us .

2. From Spirituall , as they have relation to eternall : So we must needs conclude .

3. From Temporall , so farre as they have relation to either spirituall or eternall punishments ; or , as they have any thing of wrath in them .

God hath thoughts of love in all he doth to his people : the grounds of his dealings to us is love , though the occasion may be sin , the manner of his dealings are love , and the end of his dealings are love . 1. Our good here , to make us partakers of his holinesse ; As the Apostle saith . 2. Our glory hereafter , to make us partakers of his glory .

But now it is not so in Gods punishments of wicked men . Neither is the ground love , nor the manner love , nor the end love , all his dealings with them in this kind , they are parts of the curse , and parts of their demerits for sinne . And that is the first particular branch , he hath freed us from the guilt of sinne .

Secondly , Christ hath freed us from the Dominion of sinne , Rom. 6.14 , Sinne shall not have dominion over you . Why ? for saith he , You are not under the law , but under grace . Indeed while we were under the law sin had full dominion ; it had not onely possession in us , but dominion over us . And that dominion a voluntary , a willing , a free subiection and resignation of our selves , to the motions and services of sin . Then we went downe streame , winde , and tyde ; there was both power of lust , and lustfull inclinations to carry us : this was the tyde , the other was the wind .

But now being under grace , a covenant of grace , interessed in Christ , and set free by him ; we are freed from the dominion and power of sin .

Though still we have the presence , nay the stirrings and workings of corruptions , which makes us to have many a sad heart and wet eye . Yet Christ hath thus farre freed us from Sinne , it shall not have dominion ; Plus Romae negotii cum semitura Carthagine quam cum integra . there may be the turbulencie , but not prevalency of sinne : there may be the stirrings of corruption ; as it was said of Carthage , that Rome was more troubled with it when halfe destroyed , then when whol . So a godly man may be more troubled with sin when it is conquered , then when it reigned . You shall still heare of its workings , but they are checked workings ; rather workings for life , Operat peccatum sed fractae operationes . Non dicet paulus ne tyranidem exerceat sed neregnet . Theod. then from life : they are not such uncontrolled workings as formerly . Sin is under command ; Indeed it may get advantage and have a tyranny in the soule , but never soveraigntie more : I say , it may get into the throne and play the tyrant in this or that particular act of sin , but it shall never be as a king more . It shall never reigne more , you shall never yeeld a voluntary willing obedience to sin . Sinne is conquered , though it still have a being in you . Saint Augustine set downe man under foure conditions ; that is , Homo consideratur ante legem , sub lege , sub gratia , in pace . Ante legem non pugnamus , sub lege , pugnamus sed vincimur , sub gratia pugnamus et vincimus in pace ne pugnamus quidem . Aug. in Rom. Vbi non est bellum , ubi pax perverse before the law we did neither fight nor strive against sinne ; under the law we fight , but are overcome ; under grace we fight and conquer ; but in heaven there is all conquest , and no combats more to all eternitie . It is our happinesse here in grace , that there is a conquest , though daily combat : we fight , but we get the victory , sin shall never have more dominion over us : those sinnes that were kings are now captives in us ; they that were in the throne , are now in chaines . And what a mercy is this , where others are under the authoritative commands of every passion , of every lust : every sin hath command over them , no temptation comes but it conquers , A sinfull heart stands ready to entertaine every sinne , if it comes on with power , It is taken captive at pleasure , and with pleasure .

But thou art free from it , sin is broken in the tempting : there is no allowing of sin in the understanding , the soule is not willing to allow of sinne as sinne under any notion ; no closing with it in the will , no embracing of it in the affections ; the workings of sinne are broken and wounded , &c. You will never be willing captives to sinne againe : you may be captives , never subiects ; sin may tyranize , never reigne . The reigne of sinne doth denominate a soule under the power of sinne , and under a state of sinne . But Sinne rather dies then lives in you . As you know a man that lives sickly ; a man that is consuming daily he is said rather to die then live ; to live implies a getting strength , and so sinne doth not : It is in a Consumption , dying daily .

It is dead iudicially , Christ hath sentenced it , Christ hath condemned sin in the flesh , Rom. 8.3 . it had its dead blow in the death of Christ . And it is dying actually : As the House of Saul . It is in its decreasing every day . But onely God hath chosen to put sin to a lingring death , a death upon the Crosse ; for the greater punishment of sinne , that it might sensim mori , and for the further humiliation of Saints , that they might be put upon exercise of prayer , & cast upon the hold of their faith ; and exercise their faith for the daily breaking of the power of sin and corruption in them . And so much shal serve for the second . Christ hath freed us from sinne , —

Thirdly , Christ hath freed us from the law ; that is another part of our freedome by Christ . We are freed from the law , Rom. 7.3.6 . We are delivered from the law , that being dead to it , we should serve in newnesse of spirit , and not in the oldnesse of the letter . Gal. 2.19 . I through the law am dead to the law , that I might live unto God . Gal. 5.18 . If ye be led by the Spirit , ye are not under the law . Rom. 6.14 . Ye are not under the law , but under grace .

And this is another part of our freedome by Christ ; we are freed from the law : But what this is we shall shew at large .

1. We are freed from the Ceremoniall law , which was a yoke which neither me , nor our fathers were able to beare , Act. 15.20 . But this is not all , here is but a small part of our freedome .

2. We are freed from the Morall law . First , as a Covenant say our Divines . It would save a great deale of trouble to say we are freed from the law , as a condition upon the obedience whereof we expected life . But take it in those words , we are freed from the law as a Covenant ; the enquiry will be then , what Covenant it is ?

1. Some would have it a Covenant of workes , and yet will not have it opposite to the Covenant of grace .

2. Some would have it a Covenant of grace , but more legally dispensed .

3. Some again would have it a mixt Covenant , mixt of the Covenant of Nature , and of Grace .

4. Some again would have it a subsurvient Covenant ; a Covenant given to them in way of subserviencie to the Gospel and Grace .

5. And others would have it no Covenant , but rather the repetition of the Covenant of works made with man in Innocency . And that God in giving of the law , did but repeat the Covenant under which we did , and doe stand , till we come over unto Christ .

And this God did with mercifull purposes , to drive us out of our selves , and to bring us over unto Christ : As the Appostle seems to speake when he demands this Question , Gal. 3.19 . But if the inheritance be not by the law , wherefore then serveth the law ? the Appostle answers , the law was added because of transgressions till the seed should come , that is , it was added to the promise , to discover transgressions , Lex datur ut gratia quaeratur . to make sin and wrath appeare , to sentence and humble us for sinne . In short to make us to see the tearmes under which we stood ; that so we might be brought out of our selves , and brought over to Christ ; that we might expect nothing in relation to life from the law , or from our obedience to it , but all from Christ , who is our righteousnesse and peace .

I shall not in this place debate these things , I have referred it to another place ; onely I say , that the Scripture seemes not to hold forth , that it was the repetition of a Covenant , but that it was a Covenant it selfe , Exod. 19.4 . & 6. and expresly in Deut. 4.13 . And the Lord declared unto you his covenant which he commanded you to performe ; even tenne Commandements , and he wrote them upon two Tables of stone .

So that you see it is in expresse tearmes called a Covenant . And it is generally laid down by Divines as one part of our freedom by Christ , to be free from the law as a Covenant . And therefore I conceive they doe not understand it to be a Covenant of grace , onely legally dispensed ; because then it would be better said , that we are free from the legall administrations of it , then from the thing it selfe . But they conceive it to be a Covenant of workes ; yet not of life and death , that we should stand or fall upon our obedience or disobedience to it : So it were opposite to Grace , and could no way be consistent with it : so it would speake God contrary to himselfe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Posita , pro apposita , hoc est , promissioni adjecta . Bez. & to repent of his own mercy , seeing he had given the promise foure hundred and thirty yeares before , and the law was added to the promise ; and therefore cannot be conceived that it was opposite to it ; this were not addition to , but the destruction of the promise . Besides , It is said to be given in the hands of a Mediatour , which a Covenant of workes so understood will not admit of ; that will not beare with a Mediatour : As I shall shew at large afterward . So that when they say , that the law was a covenant of workes , they doe not understand thereby that it was a Covenant of life and death ; then should it be opposite to Grace : But that it was such a Covenant of works which might in the dispensation of it consist with Grace . Foedus operis et foedus Gratiae sunt subordinata et opposita . Alsted . And though it stood upon opposite tearmes to Grace , as the Apostle shews in his Epistle to the Romanes , in many places ; I will name but one , Rom. 10.5 , 6. Moses describeth the righteousnesse of the law , that the man that doth those things shall live by them ; but the righteousnesse which is of faith speaketh on this wise , vers. 9. That if thou shalt confesse with thy mouth the Lord Iesus , and beleeeve in thy heart that God raised him from the dead , thou shalt be saved . But though it stood upon opposite tearmes to Grace , yet had it its subservient ends to it : as the Apostle shews at large in the third of the Galatians , in many places : take but one verse , the 21. where the Apostle saith , Is the law against the promises , God forbid ? implying that though it stood upon opposite tearmes , yet had it its subservient ends to the promise , and Covenant of Grace : if which be their meaning , whether it were not better for distinctions sake , exprest by some other word , I leave you upon the sequele to determine .

We will now returne to the first particular laid down , viz. that we are free from the law as a Covenant . It is the distinction which is laid down usually in answer to the objections against the obligation to the law . The Law may be considered as a Rule , and as a Covenant , when you read the Law is still in force ; Plane dicimus decepisse legem quoadonera non quoad justitiam . It is to be understood of the Law as a Rule , not as a Covenant ; Againe , when you read the Law is abrogated , and that you are freed from the Law , It is to be understood of the Law as a Covenant , not as a Rule . But yet in all this it is not expressed , what Covenant it is , the Apostle calles it the old Covenant . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 8.13 . Vnder which they were and from which we are freed . It could never give you life , it shall not now inflict death on you . You are dead to it , and it is now dead to you ; you have an expression in the 7. Rom. 3.6 . The law hath dominion over a man so long as he liveth , and his Argument is this , for the woman that hath a husband , is bound by the law to her husband , so long as he liveth , but if her husband be dead , she is loosed from the law of her husband , Beza in Rom. 6.14 . & in locum citatum . &c. Among other interpretations , which might be set down ; I shall only suggest this one , which yet is submitted to better judgement by nature or covenant , the law is your husband ; you are under subiection to it , as looking by your subiection to it to be iustified and saved ; And till the law as a covenant , or husband be dead to you , and you to it , for the Apostle makes them both one . vers. 4. you will never looke for righteousnesse and life in another ; Till the law doe kill you , and you are dead to it , you will looke for righteousnesse and life in obedience to it . But when once the law hath killed you , and shewed you it is dead to you , and can doe you no good , and you are dead to it , and can expect nothing from it , then will you looke for life alone by Christ .

And this was the Apostles case , he was once one that expected , ( as well he might ) as much good from the law and his obedience to it as any man , Rom. 7.9 , 10. I was alive , saith he , without the law once , that is , without the knowledge of the law once : But saith he , when the commandment came , then sinne revived and I dyed , and the commandment which was ordained to life , I found to be unto death , that is , I found in stead of saving me , it killed me . It gave death instead of life . For saith he , sinne taking occasion by the law , deceived me , and by it slue me , that is , the law came in with an enlightning , convincing , accusing , condemning power , and laid me on my backe , did cleane kill me , I saw I could expect nothing there , nothing from it as a covenant . And as the law was now dead to him , and could afford nothing to him , so was he now dead to the law , and expected nothing from it after . As he telles you afterwards , Gal. 2.19 . I through the law am dead to the law , that I might live to God . That is , the law having now slaine me , I am for ever dead to it , I expect nothing from it as a covenant , all my life is in Christ . I look now to live by another . I through the law , that is , through the convincing , enlightning , condemning killing power of it , see that it is dead to me , and I to it : and can expect nothing from it , that is , as a covenant of life and death . It is dead to me , and I to it , and I look for all from Christ , — but thus much shall suffice to have spoken of the first . We are freed from the Law as a Covenant . Of which we shall speake more largely in the Answer to the Queries : We will come to other branches of our Christian freedome from the Law ; which will hang upon this , if we looke upon it , as a Covenant of life and death .

Secondly , You are freed from the maledictions and Curses of the Law . The Law requires two things of them who are under it . Either , that you should obey the precepts which was impossible , in that strictnesse and rigidnesse the law commanded them . Gal. Gal. 3.10 . Abrogata est ex quoad maledictionem non quoad directionem . Cheami . 3. or that we should beare the penalties of the Law which are insupportable . Either you must obey the commands , or suffer the Curses of the Law ; either doe Gods will , or suffer Gods will , in forfeitures of Soule and body : And in that sad dilemma those are who are under the Law , as a Covenant . Ioh. 3. He that beleeveth not is condemned already , the wrath of God abideth on him , &c. Therefore must needs be under the Curses of the Law .

But now those that are beleevers , they are freed from the law , as a covenant of life and death . And therefore are free from the curses and maledictions of the Law , the law hath nothing to doe with them , as touching their eternall estate and condition .

Hence the Apostle , Rom. 8.1 . There is no condemnation to them that are in Christ , that is , to them who are not under the law .

Were you indeed under the law as a covenant , there were condemnation , nothing else but condemnation . Though the law be not able to save you , yet it is able to condemn you , though not able to bestow the blessing ; yet it can poure the curse upon you , Gal. 3.10 . As many as are of the works of the law , ( that is under the law , as a covenant that look for life and justification thereby ) they are under the curse . And he useth this Argument , For it is written : Lex nos reos facit jubendo , & non adjuvando , Aug. Cursed is he that doth not obey in all things , declaring he must needs be under the curse ; because it is not possible to obey in all things , and to faile in any , you are left under the curse .

So that I say , were you under the law , the law is able to condemne you : though it cannot save you , Rom. 8.3 .

But now being in Christ , Christ hath freed you : from the curses of the law , and that by bearing this curse for you : as the Apostle , Christus justus longe fortior ad servandum per gratiam quam injustus Adamus , ad perdendum per naturam , Beza . Gal. 3.13 . Christ hath redeemed us from the curse of the Law , by being made a curse for us : he doth not onely say by bearing the curse for us , but by being made a curse for us . For it is written ; Cursed is every one that hangeth on the tree . And this is another benefit flowes from it . You are freed from the Law as a Covenant , and so from the curse of the Law , the Law cannot passe sentence upon you , it cannot condemne you . 1. You are not to be tryed in that court . 2. Christ hath satisfied it to the full .

And this priviledge is not onely for present , but for ever , though you should sinne , yet the Law cannot pronounce the curse on you ; because you are not under the Law , because ye are freed from the curse of the Law : And the curse can never take hold on thee . A man will never be afraid of that Obligation which is made voyd , the Seale torne off ; * * Fuso sanguine sine culpa omnium culparum Chirographa deleta sunt . Aug. the writing defaced , nay , not only canceld and crost , but torne in pieces : why thus hath God dealt with the law to beleevers , as touching its obligation to the curse ; its power to sentence and condemne , the Apostle tels us , Col. 2.14 . Non contentus eo quod dixerat Superiori versu omnia peccata condonata , Subnectit ipsum Chirographum esse deletum . Sed fortasse non ita deletum quin possit lis nova suboriri , addit igitur e medio in super esse sublatum , sed fortasse servatur alicubi absconditum & proferetur inposterum , imo inquit est cruci affixum , i. e. delaceratum , &c. Daven . in locum . Abrogata lux quoad vim damnatoriam , non quoad vim directoriam . Dav. 2. lib. He hath blotted out the hand-writing of ordinances that was against us , which was contrary to us , and tooke it out of the way , nailing it to his crosse ; By hand-writing of Ordinances , I conceive is not meant the Ceremoniall Law alone ; but the Morall too , so farre as it was against us , So farre as it did bind us over to the curse . And the Apostles Gradation is here observeable , he hath blotted out , but least this should not be enough , least any should say , it is not so blotted out , but it may be read , therefore he addes , he hath taken it away . But least this should not be enough neither , least some might say ; yea , but it will be found againe , and put in suit afresh : therefore he addes , he hath nailed it to his crosse , he hath torne it in pieces , never to be put together more . The Law shall never have any thing to shew for the sinnes of beleevers . Indeed it hath blacke bills , bloody inditements against such who are under it : but it shall never have any thing to produce against thee , who hast an interest in Christ ; I may say of such , as the Apostle doth in another sense , against such their is no law . As there is no law to iustifie them , so there is no law to condemne them .

This the Apostle shews plaine , Rom. 8.34 . Who is he that condemneth , it is Christ that died . He sets the death of Christ against all that can be brought . And it is evident .

First , That Court cannot condemne , because that Court is condemned , the curses , judgements , and sentences of it are made invalid , and of no power * * Damnati linguam non vocem habent . men that are condemned , they have a tongue , but no voice . So here , though the Law have a tongue still to accuse , yet hath it no power to condemne , it cannot fasten condemnation on you .

Secondly , That Court cannot condemne you , because you are not under it as a Court , you are not under the Law as a Covenant of life and death . If you be in Christ , you are under a Covenant of grace .

Thirdly , That Court cannot condemne you : because you are not under the condemnation of it , you are under the conduct , but not under the curses of it , you are under the precepts ( though not as the Law doth hold them out , upon these termes doe this and live , ) but you are not under the penalty of it .

Fourthly , againe , that Court cannot condemne you , because Christ in our person and stead was condemned by it , that we might be freed . Gal. 3.13 . Christ hath redeemed us from the curse of the law being made a curse for us . * * Lex retinet aliquam vim condemnandi , quia peccatum arguit , et condemnat in ipsis fidelibus , quamvis non fideles . Ames . Luk. 18. It may condemne sinne in us : but cannot condemne us for sin .

Fifthly , that Court cannot condemn , because you have appealed from it : you see this in the Publican , he was arrested , dragged into the Court of justice , sentenced and condemned : but this takes no place because he makes his appeale ; God be mercifull to me a sinner : he flies to Christ , and saith the Text , he went away iustified . So that Court ( provided your appeale be just ) cannot condemne , because you have appealed to the Court of Mercy .

Indeed there be many who make a false appeale : they appeale in part , not wholly ; they will trust part on Christ , and part on themselves . Many that appeale to Christ for salvation , who doe not appeale to him for sanctification : this is false .

Many who appeale to Christ before they be cast in the former Court ; before they be humbled , convinced , condemned in the law .

You may read what kind of appeale will doe you good in the poore Publican ; he seems a man cast and condemned in the Court of the law , and thereupon makes his appeale to Christ in the Gospel : Read the words , it is said of him , He stood afarre off , Luk. 18.13 . and would not so much as lift up his eyes to heaven ; but smote his breast , saying , God be mercifull to me a sinner . Here was a three-fold demeanour , and it answers to a three-fold affection in him . First , he stood afarre off ; and this answers to his feare and consternation : He would not so much as lift up his eyes ; this answered to his shame and confusion : He smote his breast ; this answered to his sorrow and compunction : and being thus cast he then appeales : God be mercifull to me a sinner .

In briefe then , if thy appeale be right , and such as will doe thee good ; 1. It must be a totall , not a partiall appeale ; you must not come to Christ for some reliefe onely , but for all . Christ must have the honour of all . 2. It must be an appeale for grace as well as mercy ; for sanctification , as well as salvation ; to bee made holy by Christ , as well as to be made happy by Christ . 3. It must be the appeale of a man humbled and cast in himselfe . No man will appeale to another Court , till first he be cast and condemned in the former . So here we cannot appeale to Christ , till first we be cast , condemned by Moses . And this the Apostle shews , Rom. Rom. 3.9 . 3.9 . We have proved both Iewes and Gentiles to be all under sinne . As it is written , There is none righteous , no not one ; there is none that understandeth , none that seeketh after God .

There is the indictment , and the accusation of the Law : and in ver. 19. you have the sentence , or iudgement upon it ; and there the Apostle tels you the reason , why the Law saith this ; it is that every mouth might be stopped , and all the world may become guilty before God . Now when the law hath accused , when it hath sentenced us ; stopt our mouthes , and we become guilty ; now comes the sinner to make his appeale from the law as a Covenant , to Christ as a Saviour : he lookes for nothing from Iustice , but all from mercy .

And having thus appealed , the Law hath no more to doe with him ; he is not under the sentence , the penalties of the law : he is out of the reach of it . The law can take no hold of him for condemnation : he is fled to Christ , he hath taken sanctuary in him .

And what a priviledge is this , that you are free from the curses and penalties of the law ; that if the law threaten , Christ promiseth ; if the law curse , Christ blesseth ? this is a high priviledge : if God did but let one sparke of his wrath and displeasure fall upon your consciences for sin , you would then know what a mercy it were to be thus freed .

Thirdly , You are freed from the Indictments and accusations of the law , Rom. 8.33 . Who shall lay any thing to the charge of Gods elect ? One would thinke , this a strange question , Who shall ? why there is enow will lay to their charge .

1. Satan , he is ready to lay things to their charge ; he is called , Revel. 12.10 . the accuser of the Saints night and day ; he is the great Calumniator , ever preferring Bils of indictment against the Saints : sometimes he accuseth God to man , as you see he did with our first Parents , where he charged God with envy to his creature , as if he had forbidden them that tree , because they should not be wise enough : and you see how ordinary it is with him , either to accuse Gods mercy , when he tels them they may sinne , and yet God will be mercifull ; or his iustice , that if they sinne , there is no mercy for them . As he stretcheth Gods justice above the bounds of the Gospel ; so he stretcheth Gods mercy above the bounds of his truth .

And as he accuseth God to man ; so man to God . 1. Either by way of complaint , as you see in Ioshua , Zach. 3.1 , 2 , Zach. 3.1 , 2 , 3 , 4. 3 , 4. And thus he is ever laying crimes , and preferring Bills against the Saints . So that in all his temptations we may say , as the man to Ioab , when he asked why he killed not Absolom ; 2 Sam. 18.12 , 13. Thou thy selfe heard what the King commanded , that Absolom should not be hurt ; and if I had done this thing thou thy self would have been the first would have accused me to the King . So may we answer Satan ; Thou thy selfe doest know that God hath forbidden this thing : and if I should have done it , would not thou have beene the first that would have accused me to God ? This is Satans way , he is first a tempter to draw us to sinne , and then an accuser to accuse us to God for sinning . 2. Or by way of suspition and conjecture ; as it was with Iob. God commends him , Satan condemns him ; as if he knew Iob better then God himselfe . Nay , Job 1. and though he could not condemne his actions , yet he would quarrell with his affections . Surely , what ever his actions are , yet Iobs intentions are not good ; which was as much as to tell God that he was deceived in Iob , for certainly , what ever thou thinkest of Iob , yet Iob doth not serve thee for nought ; he is a mercenary fellow , one that serves thee for loaves , belly blessings : thou hast heaped outward favours on him , and hast made a hedge about him ; Job 10. fenced him in thy favours that nothing can annoy him . So that you see there are those that will lay to the charge of Gods people . Satan will accuse .

But now Satan cannot condemne ; the issues of life and death are not in his hands , nor shall his accusation take place with God against us . * * Vocem habet , vim non habet damnatus . A man condemned himselfe though he have a voyce , yet he hath no power ; his testimony is invalid against another , &c. Satan is a condemned wretch , and all his accusations shall take no place with God against his Saints . You see in Ioshua ; though his accusation was true , Ioshua was in his filthy garments , yet God would not owne it , Zach. 3. The Lord rebuke thee , Zach. 3.4 . Oh Satan . Is not this a brand pluckt out of the fire ?

2. Yea , but not onely Satan , but wicked men may accuse us too : Sometimes iustly , of sins committed , but forgiven ; and herein they shew their malice and want of Charitie ; not forgetting that which God hath forgiven . Sometimes uniustly , of things they never did ; as Potiphars wife accused Ioseph of incontinency , because he would not be incontinent . And David complaines , Quantum ille accusat vitiummeum tantum ego laudabo medicum meum . They laid to his charge the things he never did : the like in Daniel . But none can condemne us .

3. Yea , but not only Satan and wicked men , but conscience it selfe may lay things to our charge . Conscience may accuse , and then how can we say , Who shall lay any thing to the charge of Gods elect ? Conscience , I say , may accuse : 1. Sometimes bringing true light . 2. Sometimes false information . 3. Sometimes returning old Bills cancelled , and crossed long agoe .

In the first we are to listen to the accusations of conscience when it doth charge us truely ; Iosephs Brethrens , conscience accused them when they were so evil intreated in Egypt , & tels them , They were verily guilty of the wrong done to Ioseph . Si non monendo , mordendo . So David , after he had numbred the people , his heart smote him . Conscience was not a bridle , but it was now a whip ; it was not a curb , & therfore now a scourge : he did not hearken to the warnings , and therefore feels the lashings of conscience : & when conscience doth justly accuse us ; when it comes in with evidence according to the Word , we must hear ; for there God speakes . If a Diall be not set by the Sunne , it is no matter what it sayes ; but if it goes by the Sunne , we must hearken to it : So if Conscience doe not speake according to the word , we need not matter its accusations : but if it speak according to evidence there , it is good to listen to it . 2. Sometimes Conscience brings in false informations ; it will perhaps tell you those things to be sinne which are not : and here it is an erroneous conscience ; we are not to heare it . 3. Sometimes it will bring in old cases , answered and satisfied long agoe : then it is a quarrelsome Conscience : Conscience in this case is like a contentious troublesome fellow at Law , & God wil deal with it as an honest Iudge doth with such a contentious quarrelsome fellow ; he casts all out of Court , as matters not worth hearing ; or things that have beene determined long agoe . These accusations shall not take hold of the soule . In this case I may say , when conscience condemnes , God is greater then conscience to acquit and absolve the soule .

4. Yea , but there is a fourth , which is ready to lay to the charge of Gods people ; and that is the Law : The Law may accuse , &c. And how then is it said , Who can lay any thing to the charge of Gods people ? and if the Law may accuse , we cannot be said to be free from the indictments and accusations of the the Law ?

I answer : If we speake of sinnes pardoned ; neither hath Conscience , nor Satan , nor the Law any right to accuse the people of God . God hath justified , and who then shall accuse ?

Indeed while we are under the Law , before faith ; we are both under the accusations , judgements , and sentences of the Law . The Law doth not onely accuse us , but the sentence and curse takes hold of us .

1. It accuseth us , Ioh. 4.45 . as Christ told them that would not beleeve in him , but looked for justification by the Law ; Joh. 5.45 . Doe not thinke that I will accuse you to the Father , there is one that will accuse you ; even Moses in whom you trust : that Law which they looked to be justified by , should accuse them .

2. It doth not onely accuse us , but sentence us ; yea and the sentence and curse takes hold of us , Ioh. 3.18 . He that beleeveth not is condemned already . And in the 36. vers . He that beleeveth not , the wrath of God abideth on him .

So that while you are under the Law , before faith and interest in Christ , the law doth not onely accuse ; but the law doth condemne .

But now those that have an interest in Christ : 1. The law cannot accuse them of sinne before grace ; because they are pardoned ; and this accusation is made void . 2. The law cannot accuse of sinne after grace , sinne after a pardon . They are not under the accusations , arrests , sentences of the Law .

1. I say , the law cannot so accuse us of sinne , as to call us into that Court , as the word doth signifie Rom. 8.33 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quod fignificat , accusare , in jus vocare . Pass. Who shall lay any thing to the charge of Gods Elect ? Or rather , who shall call into Court . The word doth not onely signifie to accuse ; but in ius vocare , to call into Court ? And so neither the Law , Iustice , Conscience , Satan , can accuse us , to call us into Court ; the Court of the Law . For we are ( when beleevers ) freed from it as a Court , as a Covenant , and so from the judgements , sentences , condemnations , curses , and accusations of it . If it send any of its Officers out to accuse us , and attach us for sinne , we may refuse to obey , to come in and appeare ; because we are to be tried by another Court : we are to be tryed by the Gospel . And did Gods people , when they have sinned , goe to the right Court , they might both sooner get sorrow for sinne , and assurance of pardon of sinne ; they would find more sorrow and lesse horrour for sinne .

2. When I say , we are freed from the accusations of the law : I meane accusations of it as subordinate to condemnation .

There is a twofold accusation .

First , An accusation to conviction and humiliation for sinne .

Secondly , An accusation to sentence and condemnation for sinne , the Law accuseth and condemneth also , all the accusations of the Law to them who are under the Law , they are subordinate to Sentence , Iudgement , and condemnation for sinne : the Law accuseth and also condemneth all them under it . But all the accusations of the godly for sinne they are in subordination to conviction for sinne , and humiliation for it , and so subordinate to life and salvation , &c. And so I conceive the Law may accuse those who are yet the Freemen of Christ . It may discover to them how farre they come short of the glory of God , how farre they have erred and wandered from the paths of righteousnesse , &c. and accuse them for it , but this accusation is to humiliation , not to condemnation . As I shall shew hereafter : either this must be so , or else you must deny the Law from being a Rule .

But here two Queries are propounded .

Whether the Law may justly accuse us , Quere . 1 seeing we are not under it .

In briefe I Answer , Answ. we are not under the curses , but we are under the commands of it ; we are not under the Law for iudgement , but we are under the Law for conduct . So farre as we walke not according to it , as a Rule , it hath an accusing power , though we are taken out of the condemning power of it . There is no further power left in the Law then for our good , our humiliation , our edification . And this is onely a power for our good , and our furtherance in grace .

Whether the Law is iust in its accusation of us , seeing we doe not sinne . Quere . 2 And that is founded upon the former ; if it be true , that we are freed from the Law as a Rule , or as a Direction of life , ( which yet so to be freed were not a part of our freedome but our bondage ) then our breaches of the Law are not sinne ; D. C. Seems to speake to this purpose in his , Christ alone exalted . p. 245. if no Law for us , then we doe not sinne in the breaking of it , no more then we doe , if we breake now the Laws of Spaine , or any other Nation , which is no law for us : as some doe seeme to exemplifie this .

These two Queries the invalidnesse of them , and danger of them , we shall shew afterwards ; in the meane I must tell you , that the Law in its directive power doth remaine to us . And this must needs be plaine from Galathians 3.17 . The Law was given 430. years after the Promise .

1. Arg. If the Law was given 430. yeares after the Promise , then either as a Covenant , or as a Rule .

But as a Covenant it could not be given ; for then were God contrary to himselfe , first in giving a Covenant of Grace , then of Workes . And therefore he gave it as a Rule , to discover to us after Iustification by the Promise , a Rule of walking with God to all manner of pleasing .

2. Arg. That can never be said to be part of our Freedome , which is a part of our Bondage : or that can never be said to be part of our Bondage , which is part of our Holines . But conformity to the Law , and subjection to the Law of God is part of our holines : Therefore it can never be said to be part of our Bondage . Indeed there is a Two-fold subiection , The Subjection of a Son , and of a Slave . We are freed from the one , the subiection of a Slave , this was part of our Bondage ; but not from the other , the subjection of a Son , it is part of our Freedome . But I will not anticipate my Discourse , wee shall come to speake to this at large in our following Discourses .

Fourthly , Lex moralic electis abrogata est quantum ad rigidum suum postulatum , adeoque quantum attinet ad iustificationem , & maledictionem Alsted . Opera renatorum non exiguntur ad severum legis examen . Calvin . Lex reos faciebat iubendo , & non adjuvande : gratia adjuvat ut quisquis sit legis factor . Aug. Lex jubet tantum , nihil operis affert . Theophil . We are freed from the rigour of obedience required in the Law , wee are not freed from exact obedience ; but from that rigour of obedience which the Law required unto salvation .

First , The Law did not only command difficult , but impossible things of us ; it laid a yoke upon us which we could not bear , and it would not , nor could it give us the least assistance and concurrence . Like the Scribes and Pharisees , who laid heavie yokes and burthens upon mens shoulders ; but would not touch them with one of their fingers : So the Law , it laid heavie yokes upon us , but gives us not the least assistance and concurrence of strength for the doing of it . Iubet , sed non iuvat , it commands , but it gives no strength , no grace . And therefore Divines have compared this rigour in the Law to the bondage of Israel under Pharaoh , who required the tale of bricke , but afforded no straw ; So the Law requires the full tale , it abates of nothing in the command , but it gives no assistance and concurrence for the doing of it ; It answers us there as the Priests did Iudas , See thou to that .

But now in the Gospell wee are freed from impossibilities , here omnia possibilia , all things are possible , not in respect of us , but in respect of God , who hath undertaken to work all our works in us ; Isai . 26.12 . Quod a me requiris ipse donasti prius . Chrys. Iubet , & juvat : litera jubetur , spiritu donatur . and for us ; Chrysostome blesseth God , that that which God required of him , he had given to him . Indeed the workes of the Gospell are as great as any workes of the Law , nay , greater , viz. to beleeve , which is a greater worke then to doe all the duties of the Law ; But God hath given us more strength , we have Communion with the power and strength of Christ . As without whom wee can doe nothing : Iohn 15.5 . Phil. 4.13 . So with whom wee shall be able to doe all things . A weake Christian , and a strong Christ shall be able to do all ; Nothing shall be too hard for that man , that hath the strength of Christ to inable him , and the Spirit of Christ to worke with him ; If God command the works of an Angel , and give us the strength of an Angel , all will be easie . The workes commanded may be difficult in respect of divine imposition ; Decalogus est lex spiritualis , Evangelium lex Spiritus . but yet they are easie in respect of divine cooperation : the Law was a spirituall Law , but the Gospel is the Law of the Spirit , Rom. 8.2 . Decalogus est lex spiritualis , Evangelium lex spiritus . and doth therefore inable to doe , what it commands to be done : take one instance , Rom. 6 12. the Spirit enjoynes that we should not let sinne reigne in our mortall bodies . There is the command , and reade the 14. verse . Sinne shall have no dominion in your mortall bodies . There is the promise , and he alleadgeth this reason ; for you are not under the Law , but under Grace : as if he had said , had you been under the Law you could not have expected such assistance , but you are under grace , and therefore shall have that power .

Secondly , This was the rigour of the Law , that the Law required obedience in our own persons , it would not allow of any to doe or worke for us , nor any to help us in the doing of it , we are now freed from this rigour , and God will accept of our obedience by another .

There was a twofold debt we owed to God , 1. The debt of sinne . 2. The debt of service .

These two , The debt of sinne and service , were both transacted upon Christ , and he hath fulfilled all righteousnesse , legis & crucis , for us , 2 Col. 10. hence we are said to be compleat in Christ , though we be im perfect in our selves .

Thirdly , This was the rigor of the Law , that it required universall , actuall , as well as personall obedience , yea and with that rigor , that if you failed in one tittle , you were gone for ever , 3 Gal. 10. Cursed is he who obeyes not every thing written in the booke of the Law to dee it . Lex perfectam obedientiam & dilectionem exigens omnem imperfectionem damnat , nisi rigore mitigate . Calv. Here was 1 obedience , and 2 personall obedience , and 3 universall obedience required , and 4 that universall actuall , nay and 5 that constant and perpetuall , if he failed in any tittle , nay and at any time , he comes under the curse . All your desires , all your endeavours would not serve the turne ; if you failed in the least tittle , Non relinquitur poenitentiae locus in lege . Camer . you were gone for ever ; no repentance , no teares , no prayers , no future care would make it up . Though the Gospell doe admit of repentance , yet the Law will not owne it . It looks for exact obedience to every tittle : From this rigid obedience hath God freed you . And God is pleased for universall actuall , to accept of universall habituall obedience . Psal 119.6 . Even respect to all his Commandements . Though there be failing in action , yet where there is truth of affection , God can owne it . In the Gospell God accepteth of affections for actions , of endeavours for performance , of desire for ability . Here is all , a Christian he is made up of desires , of mournings , thirstings and bewaylings . Oh that my wayes were directed ; and oh miserable man that I am ! here is Gospell perfection . Adams want was rather will then power , ours rather power then will ; there is will to doe , but wants power to doe : Not that the will is perfect ; for as we cannot doe the things we would doe , there is flesh in our members : so we cannot will the things we should will ; there is flesh in our wils : but yet I say , the fayling of Gods people is more for want of power then want of will ; there is will to doe , but there wants power to doe , as the Apostle , To will is present with me , &c. Rom. 7.18 . but how to performe that which is good I find not . And God hath mercy for can nots , but none for will nots : God can distinguish between weaknesse and wickednesse While thou art under the Law , this weaknesse is thy wickednesse , a sinfull weaknesse , and therefore God hates it . Vnder the Gospell he looks not upon the weaknesse of saints as their wickednesse , and therefore he pitties them . Sinne makes those who are under the Law the obiects of Gods hatred : Sin in a Beleever makes him the obiect of Gods pitty . Men you know hate poyson in a toade , but pitty it in a man . In the one it is their nature , in the other their disease : Sin in a wicked man is as poyson in a toad ; God hates it and him , it 's his nature ; but sin in a childe is like poyson in a man ; God pitties him , he pitties the Saints for sinnes and infirmities , he hates the wicked . It 's the ones nature , and the others disease .

Fourthly , This was againe the rigour of the Law , that it inforced it selfe upon the conscience with threats and with terror ; but now the Gospell comes otherwise , with beseeches and love . I beseech you brethren by the mercies of God , Rom. 12.1 . In the Gospell the spirit is not a spirit of bondage and feare , Non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Abrogata est Lex non quoad obedientiam , sed quoad modum obedientiae . Abrogata Lex quoad justificationem , accusationem , condemnationem , coactionem , &c. Chemni . but a spirit of power and love , as you see Rom. 8.15 . 2 Tim. 1.7 . The Law urgeth obedience upon paine of eternall death , Deut. 27.16 . Gal. 3.10 . and it inforceth it by terror , but the Gospell by sweetnesse and love , all terror is gone . The booke of the Law was placed between the Cherubims , and upon the Mercy-seat , to tell us under the Gospell ; that every Law comes now to the Saints from the Mercy-Seat .

All rigor is now gone , Liberamur a coactione logis , Deus exigit obedientiam , sed non cogit minis , & terriculis , ut prius , quoniam Spiritu Dei sic scripta est in cordibus justificatorum , ut spontaneam gratitudinem Deo juxta Legem praestare parati sunt , Pareus in Rom. 6.14 and nothing but sweetnesse is the motive to it , and the principle of your obedience . It is the Love of Christ which constraines , as the Apostle , 2 Cor. 5.14 . And nothing more powerfull then Love ; things impossible to others , Mat. 11.30 . Eo quod jugum grave , quod tuum leve . Filiis Dei lex non tam imperat , quam monstrat obedientiam , quam gratiae auxilio spontanea gratitudine Deo praestant Sicut dicitur in lege Domini voluptas , Psa. 1.3 . jugum meum leve , Mat. 11.20 . Pareus in Rom. 6.14 . Distin. 8. Amor meus , pondus meum , eo feror , quocunque feror , Aug. are easie to them that love ; Love knowes no difficulties , My yoake is easie , my burthen is light ; Love is an affection that is not to be posed with duties or difficulties to the person beloved : Iacob served a hard prentiship for Rachel , and yet saith the Text , He esteemod the time little , because he loved her . Love doth shorten time , and facilitate labour . When Achilles was demanded what enterprises he found the most easie of all he had undertaken in his life , he answered , those which he undertooke for a friend . This is the spirit which God implants in his children , not a spirit of feare , but a spirit of love ; which is the spring of all their actions , and makes those things which otherwise would be tasks and burthens , refreshments and delights . A Godly man takes in what ever concernes his happinesse by faith , and layes out what ever concernes his dutie by love : Faith and love are the all of a Christian , Iustificati sunt potius in lege , quam sub lege . the Apostle saith so , Gal. 5.6 . For in Christ Iesus neither Circumcision availeth any thing , nor uncircumcision ; but Faith , which worketh by Love . Filiis Dei ultroneis mandata eius gravia non sunt . Par. in loc. cit . Faith like Mary sits at the feet of Christ to hear his word , and Love like Martha doth compasse him about with service . Faith is the great Receiver , and Love is the great Disburser ; we take in all by Faith , and lay out all by Love . And this is another priviledge Beleevers injoy , they are freed from the rigour of the law . There are some more , which because I would hasten , I shall but name .

Beleevers are not onely freed from Satan , from Sin , from the Law ; but they are freed from obedience to men . We have no Lords over us , men are our brethren , and our Lord & Master is in heaven . We find in Scripture a double charge . 1. Not to usurp Mastership . 2. Not to undergoe servitude .

First , for the first , viz. not to usurp mastership . You have it in Matth. 23.8.9 , 10. Be not ye called Rabbi ; for one is your Master even Christ , and all yee are Brethren . Neither be ye called masters ; for one is your Master , even Christ , &c.

Secondly , for the second , not to undergoe servitude , 1 Cor. 7.23 . Ye are bought with a price , be not yee the servants of men : But the meaning is , that we are not to acknowledge any our supreame master , nor are we to give our Faith and Consciences , nor inthrall our iudgements to the sentences , definitions , or determinations of any man , or men upon earth , because this were to make men Masters of our Faith , which the Apostle so much abhorred , 1 Cor. 3.1 . We are not masters of your faith , but helpers of your ioy . There are two-fold masters , 1. Masters according to the flesh , and 2. masters according to the spirit . The first you read of in the 6. Ephes. 5.7 . Servants be obedient to your Masters according to the flesh ; the second we read of in that 23. Matth. 9.10 . Wee are to be obedient to our masters according to the flesh , so farre as appertaines to the outward man in all outward things : But of our soules and consciences , as wee have no fathers , so we have no masters upon earth , onely our Master and Father which is in heaven , and in this sense Christ speakes , that we must not absolutely yeeld up our selves to be ruled by the will of any , nor inthrall our indgements , and submit our faith and consciences to any power below Christ . It were high usurpation for any to require it , it is to enter on Christs Prerogative Royall , and it is no lesse iniquity for us to render it . And so much shall serve for the fourth branch , I may speak more unto it , when we come to the query on it .

Fiftly , we are freed from death . There is a three-fold death . First , A Spirituall death , the death of the soule in the body . Secondly , a naturall death , the death of the bodie from the soule . Thirdly , an eternall death , the death of soule and body for ever . Two of these you do not doubt of , all the question is about the third , viz. naturall death , of which I shall say no more but this , First , that it is the body only dies , the worser part , and our dust and bones are still united to the Son of God . Secondly , you are freed from death as a Curse . Bonus sopor in Iesu . Sancti habent vitam in patientia , mortem in defiderio . The nature of death is taken away , and therefore the name is changed ; it is but called a sleep , and a sleep in Christ , and a gathering to our fathers , a change , a departing . Death is the Godly mans wish , the wicked mans feare . Aristippus being demanded in a storm why he feared not as well as others , hee answered , there is great odds , they feared the torments due to a bad life ; but he expected the rewards due to a good life . Thirdly , this is another part of our freedome from death , that wee shall not die till the best time . Indeed none shall die till Gods time , the wickedst man in the world shall not die till Gods time . What David said to his enemies , so may any man say , My times are in thy hands . Psal. 31.15 . But this is not ever the best time : thou may die with Baltasar carousing , with Ananias and Saphira lying , with the Nobleman unbeleeving , with Iulian blaspheming : But this is the priviledge of Saints , they shall not die till the best time , not till that time , when if they were but rightly informed they would desire to dye .

Men cut downe weeds at any time , but their corne they will not cut downe till the best time , you are Gods husbandry saith the Apostle , you are his wheat , and when you are ripe , when you have done your worke , then , and not till then shall you be gathered into your Masters Garner . So much for the fift .

Sixtly , wee shall be freed from the Grave , and this comes under our Consummate freedome . We will but touch it , We shall be freed from the Grave , we will give you this in three conclusions . Conclusion . 1

First , Though our bodies doe die and be consumed to dust , yet they shall arise fresh , heavenly and Glorious , in these foure qualities .

First , they shall arise perfect bodies , freed from sicknes and all imperfections .

Secondly , they shall arise spirituall bodies , 1 Cor. 15.44 . which must not be understood in regard of substance , but in regard of qualities .

Thirdly , they shall arise immortall bodies , never to die more .

Fourthly , they shall arise glorious bodies : Every one filled with brightnesse and splendor , shining as the Sun in the firmament , Dan. 12.3 . Mat. 13.43 . Conclusion . 2

The same bodies shall arise , the same soule shall be united to the same individuall body againe . And this is a mysterie , the Philosophers dreamed of a transformation of bodies , or bodies transformed into new shapes , & a transmigration of souls , or fouls slitting into new bodies , but could never apprehend the truth of this the resurrection of the body , that the same individuall numericall body after it is corrupted in the water , consumed by fire , converted into earth , vanished into aire , nay caton up by fishes , and those fishes eaten by men ; it was above them to think this same individuall and numericall body should rise againe . When Paul disputed this point at Athens , the great Philosophers of the Epicureans laughed at him ; What will this babler say ? they looked upon this as Babling ; but the Scripture tells us , That we shall see him with these same eyes , Iob 19.27 . And it suits with Gods justice , that the same bodies which have sinned or suffered , shall be punished , or rewarded .

The soule and body shall never be parted more to all Eternitie . When you die , Conclusion . 3 by death you shall be freed from death , after this union there shall never be separation more .

Thus I have done with the Privitive part of our freedome , what we are freed from .

I should now speak something to the Positive part of it , what we are free unto . I will but name a few particulars .

First , we are freed from a state of wrath , Ephes. 2. to a state of mercy and favour .

Secondly , Rom. 8.1 . you are freed from a state of Condemnation , to a state of Iustification : before you were under the condemnation of the Law , because you had sinned , and of the Gospel because you beleeved not . Rom. 8.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non una condemnatio .

But now there is no condemnation , not one condemnation : The Law cannot condemne you , because you have appealed : the Gospel cannot , because you do beleeve . God condemned sinne in Christ , that hee might justifie the sinner by Christ , and cast out condemnation for ever , as one doth Criticize upon that place , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in aeternum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eijcio . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , condemnatio . Vid. Ludovic . dedem . in loc. Mat. 12.10 . He wil bring forth judgement into victorie , he renders it , he will cast out condemnation for ever , and so it will beare .

Thirdly , you are freed from a state of enmity , to a state of friendship And you that were enemies hath God reconciled , Col 1.21 .

Fourthly , you are freed from a state of death to a state of life . You that were dead in your trespasses and sinnes hath he quickned , Ephe. 2. begin .

Fiftly , you are freed from a state of sin , to a state of service . Hee hath redeemed us from our enemies , that we might serve him . Luke 1.34 . Therefore did God discharge the debt of sin , that we might render him the debt of service ; hee freed us from the bonds of misery , that we might take on us the ingagements of dutie . Rom. 8.12 . The Apostle inferres this after all the benefits expessed by Christ ; Therefore brethren we are debters . Tibi servire est regnare . And he that thinks not service his freedome , thinks not sin his bondage , and therefore is in bondage .

Sixtly , you are freed from a state of Bondage , a spirit of slavery in service , to a spirit of son-ship and libertie in service : as by his blood he redeemed us from being slaves ; so by his Obedience and Spirit hee hath redeemed us to be sonnes . Now you are drawne to service , not with cords of feare , but with the bands of love ; not out of compulsions of conscience , but propensions of Nature . As the love of God to us was the Spring of all his actions to us , so our love to God is the rise of all our obedience to him .

Seventhly , In a word , for wee cannot stand to name all , you are freed from death and hell , to life and glory ; heaven is your Portion , your Inheritance , your Mansion-house . It was made for you , and you for it ; it was prepared for you , and you for it ; you are vessells prepared for glory , Rom. 9.23 , And this is called the glorious liberty of the sons of God , Rom. 8.21 . Ephes. 1.14 . And to tell you what you are freed from , and what you shall injoy hereafter ; for to take you to the top of Nebo , and shew you all this Canaan , would make you willing to lay downe your bodies there , and go up to injoy it . I say , to open this priviledge alittle , which yet is farre above man to do . Eye hath not seene , nor eare heard , nor can it enter into the heart of man to conceive what God hath reserved for us , 1 Cor. 3.9 . and yet that is spoken of Grace , and therefore what is Glory ? Could we but open this to you , it were even enough to put you into heaven , while you are here upon earth . It is called the new Ierusalem , glory , joy , Masters joy , Fathers house , Kingdome , Kingdome of glory , Heaven , Light , Life , Eternall life . Look but on that one place , 2 Cor. 4.17 . For our light afflictions which are but for a moment , worketh for us a farre more exceeding and eternall weight of glory . It is one of the nerest expressions we read of . 1. Glory , 2. Weight of glory , 3. Exceeding weight of glory , 4. More exceeding weight of glory . 5. A far more exceeding weight of glory , 6. Nay , a far more exceeding and eternall weight of glory , and this is the glorious liberty of the sons of God : But we must shut up this , because I would not willingly keepe you off , from that which is the chief I intended in this discourse .

Thus have we as briefly , as the largenes and concernment of the subject would suffer us , finished those three Generals which we proposed in the handling of this Doctrine : I should now come to the application of what I have said , and the largenesse of the subject would afford much for comfort & for caution : for direction and incouragement to the people of God . But I have other worke to doe first .

This Text is the maine Basis whereon this Doctrine of Christian freedome is built : and in regard many have endevoured to build their owne superstructures , hay and stubble on it , which the foundation will never beare ; I say , in regard there are so many Opinions which plead patronage from this Doctrine , I conceive it is my great worke to vindicate so excellent a Doctrine as this is of Christian freedome , from those false , I may say , licentions doctrines which are fastened and fathered on it : And to shew you that neither this Doctrine , nor yet this Text , will afford countenance , or contribute any strength to such positions , and opinions , which they would seeme to deduce from it , and build upon it .

The worke is great , for I am to deale with the greatest knots in the practicall part of Divinitie , and mens iudgements are various , Scripture is pleaded on all hands : The more difficult the worke , the more need of your prayers , that the Father of light , would goe before us , and by his owne light leade and guide us into the waies of all truth * *

Primium toto pectore precor ut Dominus noster Jesus Christus , qui factus est nobis a Deo patre , sapientia , justitia , sanctificatio , & redemptio , & in quo sunt omnes thesauri sapientiae & cognitionis absconditi , ut spiritu sancto suo sanctificet , et in omnem veritatem ducat , ad divinae suae gratiae gloriam , & aeternam nostram salutem . Aug. de ord. modo praedestin .

Cupimus enim investigare quid verum sit , neque id solum sed quod cum veritate pietatem quoque praeterea erga Deum hâbeat conjunctam . C. Sadol . in 8. Rom.

In confidence of which we shall adventure to lanch into these deepes , and fall to the examination and triall of those Doctrines , which are deduced from , and would seeme to be built upon this Text.

The first Doctrine and the maine that they would seeme to build upon this Text is , That Beleevers are freed from the Law . And this shall be the first Query we will propound and examine .

1. Quaery . 1 Query . Whether this be any part for freedome by Christ to be freed from the Law ? I set it down in this largenesse and widenesse , but shall gradually fall into the closer handling of it .

Answ. For the answer of this in generall as it is propounded , we must confesse we are not without some places of Scriptures which declare the Law to be abrogated : nor without some againe that speake it yet to be in force . We will give you a taste of some of them .

1. We will beginne with those that seeme to speake the abrogation of it , Ier. 31.31 , 32 , 33. Behold , the dayes come , saith the LORD , that I will make a new covenant with the house of Israel , and with the house of Iudah : 32. Not according to the Covenant that I made with their Fathers in the day that I tooke them by the hand , to bring them out of the land of Egypt , which my Covenant they brake , although I was an husband to them , saith the LORD . 33. But this shall be the Covenant that I will make with the house of Israel ; After those dayes , saith the LORD , I will put my law in their inward parts , and write it in their hearts , and I will be their God , and they shall be my people . Rom. 7.1 , 2 , 3. Know ye not , brethren , ( for I speak to them that know the Law ) how that the Law hath dominion over a man as long as he liveth ? Vers . 2 For the woman which hath an husband , is bound by the Law to her husband so long as he liveth , but if her husband be dead , she is loosed from the law of her husband . Vers . 3 So then if while her husband liveth , she be married to another man , she shall be called an adulteresse ; but if her husband be dead , she is free from that law , so that she is no adulteresse , though she be married to another man . And that the Apostle doth here speake of the Morall law is evident from the seventh verse , And that we are freed from it , see the sixth verse , &c. See also , Rom 6.14 . Let not sinne reigne , for you are not under law . Gal. 3.19.24 . The law was added because of transgression till the seed come . Gal. 4.4 , 5. Christ was made under the Law , to redeeme them that were under the Law , &c. Rom. 8.2 . For the law of the spirit of life hath made me free from the law of sinne and death , &c. Gal. 5.18 . But if you be led by the spirit , you are no more under the law . Rom. 10.4 . Christ is the end of the law , &c. 1 Tim. 1.8 , 9 , 10. The law is good if used lawfully , but the law is not made for the righteous , &c.

So that you see there seemes to be a great deale of strength in the Scripture to prove the Abrogation of the Law , that we are dead to the Law , freed from the Law , no more under the Law . Which Scriptures we shall have to deale with all afterwards ; for the present I doe onely name them , to let you see the strength which the Scriptures seeme to hold out for the first Opinion , the Abrogation of the Law .

2. Now secondly , there are some Scriptures againe which seeme to hold up the Law , and say , the Law is still in force : I say , some which seeme to speak the Obligation , as the other the Abrogation of it , Rom. 3.31 . Doe we make void the Law through faith ? God forbid : yea we establish the Law : this seemes to be contrary to the former : the other seemes to speake of the abrogation , this of the establishment , and obligation of the Law . So

Matth. 5.17 . Thinke not that I am come to destroy the Law or the Prophets , I am not come to destroy but to fulfill : for verily I say unto you , till heaven and earth passe away , one iot , or one tittle shall in no wise passe from the Law , till all be fulfilled , &c.

Vpon these varieties of Texts , men have grounded their varietie of Opinions for the Abrogation of , and Obligation to the Law . There is no question but the Scripture speakes truth in both , they are the words of Truth ; and though they seeme here to be as the accusers of Christ , never a one speaking like the other ; yet if we were able to find out the meaning , we should find them like Nathan and Bathsheba , both speaking the same things .

Now for the f●●ding out the truth under these seeming contrarieties , and for the answer to the Quaere , lest we should beate the ayre , and spend our breath to no purpose ; it will be necessary to inquire two things .

1. What is meant by the word Law .

2. In what senses this word is used in Scripture . And when this is done there will be a way opened to the clearing of the truth , and answer of the Quaeries .

1. For the first : What is meant by this word Law a a Legis nomen est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , et variae sunt legis species . Beza . Vide Minsh . in verb : Decalog . ?

Passing by others ; the word which is of frequent use for the Law , in the Old Testament is b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ex radic . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Hiphil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 docuit , instituit , &c. hinc nomen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doctrina , institutio . Torah ; which is derived of another word , which signifies to throw darts ; and in a second signification to teach , to instruct , to admonish ; Lex sagitta quae collimet in Christum tanquam scopum suum . Pssaor . and so it is used for any doctrine or instruction which doth teach , informe , direct us ; as in Prov. 13.14 . c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The law of the wise is a fountaine of life to depart from the snares of death . Here law is taken in a large sense for any doctrine or direction , which proceeds from the wise . So Pro. 3.1 . & 4.2 .

In the New Testament the word d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tribue , distribue , &c. vid. Passor . Law is derived of another word which signifies to distribute ; because the Law doth distribute , or render to God and man their due .

And in briefe , this word Law , in its naturall signification , both in the Old and New Testament , doth signifie any doctrine , instruction , law , ordinance , statute , divine or humane ; which doth teach , direct , command , or bind men to any dutie which they owe to God or man . And somuch for the first .

2. In what senses this word Law is used in the Scriptures .

I shall not trouble you with all the acceptations of it ; onely name some of the chief to you .

1. It is sometimes taken for the Scriptures of the Old Testament , the Books of Moses , Lex aliquando late sumitur pro universa religionis aeconomia ante Christum , proque universis libris V. T. Chamier . 5. T. l. 15. c. 3. sect. 5.6.7 . Sumitur aliquando pro universa doctrina . Vet et Nov. Testa . Litera jubetur , spiritu donatur . Lex imperat , sed fides efficit . Beza in loc. Psalmes , and Prophets . And so the Iewes understood it in the 12. Ioh. 34. We have heard out of the Law that Christ abideth for ever . So Ioh. 15.25 . This cometh to passe that the word might be fulfilled which was written in their law , They hated me without a cause , Psal. 35.19 . The like you have in 1 Cor. 14.21 . where the Apostle repeating the words of Isaiah , Isa . 28.11 . saith it is written in the Law .

2. It is sometime taken for the whole word of God , Promises and Precepts , Psal. 19.7 . The Law of God is perfect converting the soule : You know conversion speakes the promise ; neither justification nor sanctification are the fruits of the Law alone ; The Law commands , but gives no grace . So that either by Law must be meant the Promise too ; else that by this conversion is not meant regeneration .

3. It is sometimes taken for the five Bookes of Moses , Gal. 3.21 . If there had beene a Law given which could have given life , verely righteousnesse should have been by the Law . Iohn 1.45 . We found him of whom Moses in the Law did write . Luk. 24.44 . All must be fulfilled written in the Law of Moses : Lex sumitur contractius , pro ea doctrina quae et operum justitiam explicat , et ei justitiae salutem pollicetur ; quo sensu opponitur Evangelio , Chamier . in loco citato . meaning the five Books of Moses , Gal. 4.21 .

4. It is taken for the Paedagogy of Moses in his foure last Bookes , Iohn 5.46 . Had you beleeved Moses , you would have beleeved me ; for he wrote of me . Iosh. 1.7 , 8.

5. Sometimes for the Morall Law alone , the Decalogue , Rom. 7.7 . & Rom. 7.14.20 .

6. Sometimes for the Ceremoniall , Luk. 16.16 .

7. Sometimes for all the Laws Morall , Ceremoniall , Iudiciall , Ioh. 1.17 . The law came by Moses , but grace and truth by Iesus Christ . a a Chrysost. in locum . Lex ceremonialis data fuit usque dum veniret semen illud Abrahamo promissum . Gal 3.16 . Grotius . Nihil opus fuit legem ceremonialem antiquari , quae ad tempus constituta ipsa temporis maeturitate evanuit . Idem . Grace , in opposition to the Morall ; Truth , in opposition to Ceremoniall ; which was but the shadow .

Now also the controversie lies in this last ; the law as it is taken for the Morall , Iudiciall , Ceremoniall Law ; and yet in two of them we find more clearenesse of agreement : the great difficultie is of the first .

First , for the Ceremoniall Law which was an Appendix to the first Table of the Morall Law ; and is an Ordinance containing precepts of worship to the Iews when they were in their infancie ; and that

1. To keepe them under hope .

2. To preserve them from will-worship .

3. Cum venisset tempus quo gentes aliae cum piis Judaeis in unius veri dei cultum coalescerent , impleta circumcisionis promissione , legis causa cessante , aequum erat legem cessare . Grotius . To be a wall of separation betweene them and the Gentiles . And this all agree to be abrogated both in truth , and in fact .

Secondly , for the Iudiciall Law , which was an Appendix to the second Table ; and was an Ordinance containing Precepts concerning the government of the people in civill things .

1. That there might be a rule of common and publique equity .

2. That they might be distinguished from others .

3. That the government of Christ might be typified .

And so here as this was typicall of Christ , so far it is ceased ; * * Ex legibus judicialibus illae sunt perpetuae quae sunt juris communis , five quae habent aliquid morale , illae vero abrogatae quae sunt particularis , &c. Alsted . but that which is of common and generall equitie remaines still in force . It is a Maxime , Those iudgements which are common and naturall , are morall and perpetuall . But in these two we find few dissenters . All the controversie will be in the third .

Thirdly , the Morall Law which is scattered throughout the whole Bible , and summed up in the Decalogue . And for substance containes such things as are good and holy , and agreeable to the will of God , being the image of the Divine will ; a beame of his holinesse : the summe of which is love to God ; love to man .

And here is now one of the great Disputes in these dayes : Whether this be abrogated . Or to hold to the Query : Whether Beleevers are freed from the Morall Law . Lege pareum in 6. Rom. 14. All agree that we are freed from the curses and maledictions ; from the indictments and accusations ; from the coactions and irritations , &c. and other particulars which we named before . — But the Question is , if you will have it in plaine tearmes :

Quest. Whether are Beleevers freed from the obedience to the Morall Law ; or from the Morall Law as a rule of obedience ?

Some there are that positively , or peremptorily affirm that we are freed from the Law as a Rule , and are not , Legem quidem Christus pro nobit implevit , sed non ut illam irritam faceret , &c. Beza . since Christ , tyed to the obedience of it .

Others say , It doth still remaine in force as a Rule of Obedience , though it be abolished in other respects . We are still under the conduct , and commands of the Law , though not under the curses and penalties of it .

Others say againe , Liberavit a maledictione legis , a non directione legis , Beza in Mat. 5.17 . that we are freed from the Law , as given by Moses , and are only tyed to the obedience of it , as it is given by Christ . And though they are subject to those commands , and that Law which Moses gave , yet not as he gave it , but as Christ renewes it ; And as it comes out of the hand , and from the authority of Christ , Iohn 13.34 . A now Commandement I give unto you , that you love one another ; 't is a commandement , for Christ is both a Saviour and a Lord ; Novion , non quoad institutionem , sed restitutionem and it is a new one , not that it was not before , but because now renewed , and we have it immediately from the hands of Christ . I shall not much dislike this , acknowledge the morall law as a rule of obedience and Christian walking , and there will be no falling out , whether you take it as promulged by Moses , or as handed to you , Lex moralic est 〈◊〉 justitiae regula . Alited . Est norma confer vitatis quam Deus a nobis requiris . idem . and renewed by Christ .

And indeed the Law as it is considered as a rule , can no more be abolished or changed , then the nature of good and evill can be abolished and changed . The substance of the Law is the summe of doctrine concerning piety towards God , Vsus legis moralis est in statu innocentiae , miseriae , gratiae , gloriae . Alst . and charity towards our neighbours , temperance and sobriety towards our selves . And for the substance of it , it is Morall and Eternal , and cannot be abrogated . We grant the circumstances , they were but temporary and changeable , and we have now nothing to doe with the Promulger Moses , nor the place where , Mount Sinai , nor the time fifty dayes after they came out of Egypt , nor yet as it was written in Tables of stone , delivered with thundring and lightning , &c. We looke not to Sinai the hill of bondage , but to Sion the mountaine of grace ; And we take the Law as the Image of the divine will of God , which we desire to obey , but from which we doe not expect life and favour , nor feare death and rigor ; and this I conceive the concurrent opinion of all Divines . The Law is * * Abrogata est Lex , quoad vim justificandi valet tamen & viget quoad vim dirigendi . abrogated in respect of power , to justifie or condemne ; but it remaines still of force to direct us in our lives . * * Et peccatum condemnat in ipsis fidelious , quamvis non fideles . It condemnes sinne in the faithfull , though it cannot condemne the faithfull for sinne . * * Observatio Legis est necessaria Christiano homini , atque a fide separare non potest . Zanch. Facessat longe ex animis nostris profana ista opinio legem non esse regulam ; est enim inflexibilis vivendi regula . Calvin . Farre be it from us , that prophane opinion , to take away the Law as a rule , which is an inflexible rule of living , and by teaching , admonishing , chiding , reproving , prepares us to every good worke , as Calvin .

The Law is void for the damnatory , Quoad Justificationem , accusationem , condemnationem , coactionem , tamen non quoad obedientiam , Chemni . not its directory power , we are not under the curse , but yet the commands . Another .

The Morall Law is perpetuall and immutable ; this is an everlasting truth , that the creature is bound to worship and obey his Creator , and so much the more bound , as he hath received the greater benefits ; and we confesse to be free from obedience , is to be servants unto sinne .

But these things we shall speake more largely unto in the following discourse .

And therefore against that opinion which holds forth the abrogation of the Law , and saith that we are freed from the obedience of it ; I shall lay downe , and endeavour to make good these two Positions , which will serve fully to answer the Query , and to refute them . The Positions are these :

1. Pos . 1 That the Law for the substance of it ( for we speake not of the circumstances and accessories to it ) doth remaine as a rule of walking to the people of God .

2. Pos . 2 That there was no end or use for which the Law was given , but might consist with Grace , and be serviceable to the advancement of the Covenant of Grace .

And if these two be made good , those Doctrines of the abrogation of the Morall Law , and freedome from the Law , will fall to the ground .

We will begin with the first , Pos . 1 That the Law in the substance of it doth remaine in force , as a rule of walking , to the people of God . I shall not need to stay long in this , for the second Position being made good , doth hold forth & establish this also , by the Law , you know is meant the morall Law comprehended in the Decalogue or ten Commandements , by the substance of it , I meane , the things commanded and forbidden , which are morally good and evill , and cannot be changed or abolished : Deus in prima Creatione , legem suam inscripsit cordi hominis , & ab ipsa lege , Lex moralis non re , sed ratione differt . Alsted . For what is the Law in the substance of it , but that law of nature ingraven in the heart of man in innocency ? and what was that , but the expresse Idea , or representation of Gods owne image ; Even a beame of his owne holinesse , which cannot be changed or abolished no more then the nature of good and evill ? And that the law thus considered in the substance of it , doth remaine as an unchangeable Rule of walking to Beleevers , I am now to prove .

In which proofe 1. to say nothing of single Authorities , which might be alleadged , even as many almost as men , we have a cloud of witnesses if we looke upon the concordant Confessions of Christian and Reformed Churches ; the Helvetian Church hath this Confession . a a Hactenus itaque abrogata est lex Dei , quatenus nos amplius non damnat , nec iram in nobis operatur , &c. Attamen legem ideo non fastidientes rejicimus , damnamus omnia quae haeretici veteres , et Neoterici contra legem Dei dederunt . Helvetica Confessio Artic. 12. pag. 38. Thus farre is the law of God abrogated , in that it hath not power to condemne Beleevers , &c. Notwithstanding we doe not disdainingly reiect the law , but condemn them as heresies which are taught against the law , that it is not a rule of walking . The French Church hath this . b b Credimus omnes legis figuras adventu Christi sublatas esse , quamvis earum veritas , et substantia nobis in eo constet in quo sunt omnes impletae , legis tamen doctrina utenda est , tum ad vitam nostram confirmandam , tum ut ea magis in promissionibus Evangelicis confirmemur . Gal. Confes . Artic. 23. pag. 106. Concordat cum Belgic . confes . Artic. 25. pag. 175. We beleeve all the figures of the law to be taken away by the comming of Christ , although the truth and substance of them doe continue to us in him , and are fulfilled to us in him ; but the doctrine of the law is both used in them to confirm our life ; As also that we may bethe more confimed in the Promises of the Gespel , and agreeable to this is the Belgick confession . The Church of Wittenberg . c c Agnoscimus legem Dei , cujus Epitome est Decalogus , praecipere optima , justissima , et perfectissima opera , et hominem obligatum esse ad obediendum moralibus praecept is decalogi . Wittenbergica confessio . pag. 145. neque praecepta legis , quae continentur in scriptis Apostolicis , sime nova lex , sed sunt veteris legis , &c. p. 148. Wee acknowledge the law of God , whose abridgement is in the Decalogue , to command the best , most iust and perfect workes , and man to be bound to obey the morall precepts of the Decalogue . Neither are those precepts which are contained in the Apostles writings a new law , but are branches of the old law . Another . d d Necesse estdocere homines non solum quod legi obediendum sit , sed ctiam quomodo placeat haec obedientia . August . confes . art. 6 p. 12. It is needfull to teach men that they must not only obey the law ; but also how this obedience pleaseth God . The Scottish Church . e e Non existimamus nos ita libertate donatos , quasi nullam legi obedientiam debeamus , contrarium enim ante confessi sumus . Scoticana confes . Art . 15.147 . Wee doe not thinke we are so freed by libertie , as if we owed no obedience to the law , we confesse the contrary : And our Church holds out the same . f f Quamvis lex a Deo data per Mosen quoad Ritus et Ceremonias Christianos non astringat , neque tamen ab obedientia mandatorum , quae moralia vocantur , nullus quantumvis Christianus est solutus . Confes . Anglic. p. 127. Although the law given of God by Moses in regard of the Rites and Ceremonies doth not binde Christians , neither is any , although a Christian , loosed from the obedience of the commandments which are called morall . To these might be added many more .

But it may be all these are of no authoritie , In doctrinis quorumvis mortalium admittendis , adhibendum est examen . Daven . Ad ipsum verbum Dei oportet nos omnes disciplinas et opiniones tanquam ad lydium lapidem examinare . Corn. Agrip. de van. scienti . Isai . 8.20 . they are of no power with them , and indeed if these things be not Evinced out of the word of God , they shall be of no power with us ; wee reverence them and their writings , but wee must not Iurare in verba , build our faith upon them as a sure foundation ; this is against our Christian libertie , to be inslaved to the judgements of any . To the Lawes and to the Testimonies if they speak not according to this word , it is because there is no light in them : We will therefore give you some proofes out of the word , and then draw them into Arguments , or draw Arguments from them . Matth. 5.17.18 . Thinke not that I am come to destroy the Law , or the Prophets . I am not come to destroy , but to fulfill ; Cum dogma aliquod proponitur credendum , aut agendum , si me hominem praestare velim examinare oportet quicquid proponitur , &c. for verily I say unto you , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non censemus hic respici tempus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ut in Petri Epistola , 2. Pet. 3.10 . sed dictum esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quasi latine dicas , usque dum coelum ruat : Grotius in locum . Lucas habet , faciltus sit coelum et terram perire , in quo loquendi genere non dei potentia , sed naturalis ordo respicitur . Lege Capel . spicileg . in locum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. de his verbis . Lud. de dieu in loc. Capel . Spicileg . et Grotius , multa dicunt . till heaven and earth shall passe away * one iot or one tittle shall not passe from the Law till all be fulfilled . The place seemes to be very full and very plaine , for the continuance of and obligation to the Law , and yet there are b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Recensetur haec lectio inter sacrilegia Marcionis , in Evangelio suo . Heinsius in locum . corrupt readings of these words , and as sinister interpretations , some would have it to be understood that Christ would not abolish till he had fulfilled it . Indeed hee was the end of the Law , as the Apostle speakes , Rom. 7.14 . But finis perficiens , non interficiens , the perfecting and consummating end , not the destroying and abolishing end thereof ; the Law had an end of perfection and consummation in Christ , not an end of destruction and abolition . You see here c c Hoc autem vult Christus , vos putatis me venisse ut ego legem solvam , atque aboleam , at vero tantum abest , ut doctrina mea eam solvam , ut contra , sensum legis intimiorem et pleniorem longeque perfectiorem , et exactiorem ejus intelligentiam ego tradam quam solitum est bactenus vobis proponi a doctoribus vestris . Capel . Spicileg . in Mat. 5.21 . Quod accuratius Christus exposuit , magis ad Christianos pertinere creditur . Chamier . Vnde potestis perspicere quam longe absim a dissolvenda lege , qui absolutiorem ejus intelligentiam vobis tradam quam hactenus unquam edocti esti . Capel . Spicileg . in ver. 18. eiusdem . cap. Christ gives a stricter exposition of the Law , and vindicates it from the corrupt glosses of the Pharisees , which surely speakes the continuance , not the Abrogation of it . And agreeable to this place is that of the Apostle , which speaks the same language , Rom. 3.31 . Doe wee make d d Illud , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 5.17 . apertum est ita sumi , ut , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in hoc loco , Grotius , in Mat. 5.17 . void the Law through Faith ? God forbid , yea , wee establish the Law . How ? not for iustifiction ; for so Faith makes it void , but as a rule of obedience , and so Faith will establish it . The Apostle tells us , Rom. 7.13 , 22 , 25. That the Law is holy , iust , good , and he delighted in the Law of God , &c. Yea with his minde hee served the Law of God . So Iames 2.8 . Iames 2.8 . If you fulfill the royall law of libertie , ye do well , and what law that was , he shewes in the 11. Verse 11 verse , to be the Decalogue or the Morall law . 1 Iohn 2.4 . 1 Iohn 2.4 . He that saith I know him and keepeth not his Commandments , 1 Iohn . 3.4 . is a lier . 1 Iohn 3.4 . Sin is the transgression of the Law .

Now then since Christ who is the best expounder of the Law , doth so largely strengthen and confirme the Law , witnesse this Sermon on the Mount : and in Mar. 10.21 . Since faith doth not supplant , but strengthen the Law ; since the Apostle doth so often presse and urge the duties commanded in the Law ; since Saint Paul acknowledgeth he did serve the Law of God in his mind , and that he was under the Law to Christ , 1 Cor. 9.21 . I may warrantably conclude , That the Law for the substance of it , doth still remaine a rule of life to the people of God . But to all this give me leave to use these Arguments .

1. Argu. Argu. 1 If ever the Law was a rule of walking , then it is still a rule of walking : this is cleare ; either it is still , or we must shew some time when it was abrogated . But there can be no time shewed wherein it was abrogated : Ergo.

Min. prob . If any time , then in the time of the Gospel by Christ and his Apostles : But not by Christ or his Apostles : therefore not in the time of the Gospel .

Min. prob . If Christ and his Apostles did command the same things which the Law requireth ; and forbid and condemne the same the Law forbiddeth and condemneth ; then they did not abrogate it , but strengthen and confirme it , &c. But this they did : 1. Christ as you see , Matth. 5.19 . He that breaketh the least of these Commandements and teacheth men so , shall be least in the kingdome of heaven ; but he that shall teach and observe them , shall be called not legall Preachers ; but great in the Kingdome of heaven .

Now in that a a Triplici modo Christuc implevit legem . 1. Ejus sensum explicando . 2. A glossis phari saeorum vindicando . 3. Perfectam obedientiam ei praestando . Alsted . Christ himselfe did expound , b b Lex non fuit a Christo mutata , sed confirmata , et Christianis proponitur tanquam morum regula . Chamier . and establish the Law , by his Word and Authoritie , as in the 5 , 6 , 7. Chapters of Matth. it shewes us the continuance of it ; for had it been to be utterly abolished , he would rather have declared against it , or have suffered it to have died of it selfe ; and would not have c c Si lex moralis ad Christianos non pertinet , quare dominus tam accurate illam exponeret , et praescriberet , num evangelium Christi ociose in rerum in utilium explicatione consumi debuit ? vindicated it , and restored it to its puritie from the glosses of the Pharisees , which doings , It clearely speakes to us the continuance of , and obligation to the Law .

And as Christ , so the Apostles , in stead of abolishing , they did in their Doctrine establish it ; frequently urging the duties of the Law to the Churches and people of God , Rom. 12.19 . Dearely beloved , avenge not your selves ; Why ? For it is written , vengeance is mine . So in Rom. 13.8 , 9 , 10. There the Apostle repeateth the Commandements of the second Table ; not to repeale or reverse any ; but to confirme them as a Rule of walking to the Saints : and he comprehends them all in this , Thou shalt love thy neighbour as thy selfe , for love is the d d Charitas non est perfecta ; sed vera legis impletio . Beza . fulfilling of the Law . So also in the 1 Thess. 4.3 , 4 , 7. This is the will of God — that you abstaine from fornication ; that no man go beyond and defraud his brother ; because the Lord is the avenger of all such . The like in Ephes. 6.1 . Children obey your parents ; and he presseth this dutie from the authoritie of the precept , and perswades to it from the graciousnesse of the promise , for this is the first commandement e e Adjuncta est promissio , sed conditionalem promissionem intellige , cujusmodi sunt omnes quae a legis praestatione pendent Beza in locum . with promise . And as full and plain is that of the Apostle , in Rom. 3.31 . f f Ille ipse Apostolus quo nemo constantius libertatem Christianam defendit , idem de se dici quod magister dixerat . Grot. Doe we abrogate the Law ? no we establish it by faith : though it carry another , yet it beares this sense also , that though we lay downe the Law in point of justification , yet we establish it as a rule of Christian conversation .

And there are some learned and holy Divines that tell us , Comminationes continentur in evangelio , quatenus evangelium sumitur late pro praedicatione doctrinae , non quatenus sumitur pro lege fidei . that those threats and comminations which we have in the Gospel , viz. Matth. 3.10 . The axe is laid to the root of the tree , every tree which bringeth not forth good fruit , is hewen down and cast into the fire : And that in the fifth of Mat. 22. Whosoever shall say to his brother , Thou foole , shall be in danger of hell fire . And so in other places , they tel us that the Comminations and threatnings in the New Testament , they are not of the nature of the Gospel , Negamus cōminationes esse in evangelio quatenus evangelium est , five ab ipsa evangelii natura , sed a legis confirmatione . Chami . Tom. 5. l. 15 c. 4. sect. 10. Istae cōminationes in 3. Matt. & 5. Mat. &c. ad legem operum , non ad legem fidei pertinent . ibid. 12. sect. Evangelium distinguitur in doctrinam et gratiam , vel in praedicationem evangelii et legem fidei . 3 cap. 2. sect. & sect. 10. Praelicatio evangelii continet , 1. Promissionem gratiae . 2. Confirmationem legis . cap. 4. sect. 13.14 . but are the confirmation of the Law , and doe plainly demonstrate to us the continuance of the Law under Grace . You may read the Authour in the place cited , where he doth distinguish the Gospel into the Doctrine of the Gospel , and Grace of the Gospel ; into the preaching of the Gospel by Christ & the Apostles , and the Law of faith or spirit of life in Christ . The preaching or doctrine of the Gospel , he tels us containes two things : first , the promise of Grace ; and secondly , the confirmation of the Law . And he shews that all those comminations and threats which we read in the Scriptures of the New Testament , are no way of the nature of the Gospel properly so called ; but they are the confirmation of the Law ; and declare the continuance of it now under the Gospel to be an exact rule of Christians walking and obedience .

And so much might satisfie for the clearing of the first Argument : Nay the confirmation of the position it selfe , if our adversaries would be satisfied . We will heare what they can say therefore , and answer it ; and then proceed to the rest of the Arguments .

Obiect . Some say , Though it be a rule , yet it is a rule at our libertie whether we will obey it or no : It is not a binding rule .

And there are three severall Opinions of this .

1. Some say , That it bindes us no farther then as we are creatures , not as we are Christians , but as we are creatures : But why then are not they bound ? I hope they are creatures as well as Christians .

2. Others say , It doth binde the flesh , but not the spirit ; it doth bind the nuregenerate part , but not the regenerate to obedience , for that is free : and here is a dangerous Gap opened to all licentiousnesse : witnesse the Opinions of David George , and the Valentinians .

3. Others say , That it is not a binding rule at all ; beleevers are no more under the Law , then England under the Laws of Spaine : nor no more bound to the obedience of the Law , then any man is bound to the obedience of the Lawes of another Common-wealth : this overthrows , say they , Christian libertie .

Now if this be true , it strikes downe all : if it be a rule , but not a binding rule ; a rule binding to obedience , it will be of small use . And therefore we will take off this cavill before we goe any further , and shew you that the Law is a binding rule , and binds Christians , not as men , but as Christians : And I will but produce five Arguments for the proofe of this : they are managed by another : I shall onely strengthen them with some additions .

That which doth cause the Conscience of regenerate men to Excuse , Argu. 1 being observed ; or to Accuse , being transgressed ; that doth bind the conscience of regenerate men , for that it is to bind the con-conscience to accuse or excuse . But the Law of God doth cause the conscience of the regenerate to excuse , being observed ; and accuse , being transgressed . Ergo , doth it bind the conscience .

That which hath power to say to the conscience of the regenerate Christian , Argu. 2 This ought to be done , and that ought not to be done , doth bind the conscience : but the Law of God hath this power , &c. Ergo. Though it cannot say , this ought not to be done on paine of damnation , or on paine of the curse : or this ought to be done in reference to justification , or life , &c. yet it shewes it ought to be done as good , and pleasing to God : and this ought not to be done , as displeasing to him .

That Authoritie by which the Apostles urged Christians to dutie , Argu. 3 doth bind the conscience to obedience . But the Apostles did use the authoritie of the Law to provoke Christians to do their dutie , Ergo . For this look Ephes. 6.1 , 2. Children obey your parents in the Lord , for this is right ; honour your father and mother , &c.

If the Law of God doe not bind the conscience of a regenerate man to obedience , Argu. 4 then what ever he doth which is commanded in the Law , he doth more then his dutie ; and so either merits or sinnes , being guilty of will-worship : but in obedience to it he is not guilty of will-worship , nor doth he merit , Luk. 17.10 . When you have done all that is commanded , say that ye are unprofitable servants , &c.

Either the Law doth bind the conscience of Christians to obedience ; Argu. 5 or Christians doe not sinne in the breach of it . But they sin in the breach of it , 1 Ioh. 3 , 4. Sinne is the transgression of the Law , Ergo , the transgression of the Law is sinne .

Or take it thus .

If Christians be bound not to sinne , then they are bound to keepe the Law : but Christians are bound not to sinne : Ergo , &c. I know the consequent will be denied , that though Christians are bound not to sinne , yet it followes not they are bound to keepe the Law . I will prove it thus .

If he that breaks the law doth sinne , Conseq . Prob. then Christians are bound , if not sinne , to keepe the law . But he that breakes the law doth sinne , so the Apostle , 1 Ioh. 3 , 4. sinne is the transgression of the Law . And where there is no law , there is no transgression . Ergo.

And now being driven against the wall , In pessimis aliquid boni , et in optimis nonuihil pessimi ; solus homo sine peccato Christus . Tertul. they have no way to maintaine the former errour , but by another . And that is to tell us plainly , that beleevers doe not sinne : Be in Christ , and sin if thou canst : but that you see the Apostle tels them they sinne in saying so , 1 Ioh. 1.8 . If we say we have no sinne , we deceive our selves , and the truth is not in us . Nay , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Non modo inquit se ipsos fallunt , sed etiam in deum sunt blasphemi , qui deo contrarium testificante sibi puritatem arrogant . Beza . in loc. we make him a lyer , v. 10. If [ we ] say , Apostles , as well as others ; for there is no man which sinneth not , Ioh. 8.46 . And in many things we offend all , Iam. 3.2 .

But if this will not hold , then they say , That God sees no sinne in those that are beleevers : But what is this ? It is one thing to sinne , and another for God not to see sinne : Indeed he sees not sinne either to condemne beleevers for sinne , or to approve , or allow of sinne in beleevers . He sees not sinne , that is , Semper debemus nos confiteri peccatores , nam quisquis se immaculatum et sine peccato diceret , aut superbus , aut stultus est . Cyprian . he will not see sin to impute it to us when in Christ . But if this will not hold , then they say , Though they sinne , and though God doe see it , for he sees all , and brings all to judgement ; Why then they say , God is not displeased with the sinnes of beleevers . Certainly perfect good must for ever hate that which is perfect evill : and the nearer it is to him , the more God hates it . In a wicked man God hates both sinne and sinner , but here he hates the sinne , though he pities and loves the poore sinner , &c. He is displeased with sinne , though he pardon sinne in Christ . But we will follow this no longer . So much shall suffice for the proofe and vindication of the first Argument : — we will come to the rest .

If the same sinnes are condemned and forbidden after Christ , Argu. 2 which were before Christ , then is the Law in respect of a rule of obedience , still in force : but the same sins are forbidden , &c. That which was sin then , is sinne now ; I speake of sinne against the Morall Law , and therefore is the Law still in force to beleevers as a Rule of obedience .

If the same duties which were enjoyned in the law , Argu. 3 be commanded beleevers under the Gospel , then the law doth still remaine as a rule of direction and obedience , &c. But there are the same duties commanded under the Gospel which are enjoyned in the Law : As I have shewed at large , Rom. 13.9 , 10 , &c. To love God , feare God , &c. Obedience to Parents , Ephes. 6.1 . And therefore the law still remaines a rule of obedience under the Gospel .

If the things commanded in the Law , Argu. 4 be part of our holinesse , and conformitie to God ; and that this conformitie to the law is required of us , then is the law still in force : But the things commanded are part of our holinesse , and conformitie to the law is required of us . Ergo. That the things commanded are part of our holinesse , I suppose is granted ; & that this conformitie to the law , is required of us , is easie to prove . That which we are to aspire up unto , and labour , and indevour after both in our affections and actions , our principles and practises , that surely is required of us . But to this conformity to the law of God we are thus to aspire unto , and indeavour after in our affections and actions : Ergo.

1. That we are to aspire up to it in our affections ; take but that 7. Rom. 22.25 . where the Apostle shews you that he did delight in the Law of God : and he served the law in his mind : — Nay it was his purpose , aime , desire , endeavour of heart , to be made conformable to that law , which he saies , is holy , iust , and good ; though he fell short of it , yet he aspired after it : which shews we are to aspire after it in our affections .

2. And that we are to indeavour after conformitie to it in our actions , it is as plaine : take them both together , Psal. 119.4 , 5 , 6. Thou hast commanded us to keepe thy precepts diligently : Oh that my waies were directed to keepe thy statutes . Then shall I not be ashamed when I have respect unto all thy Commandements : he had respect to them in his heart and affections ; and he indevours conformitie to them in life and actions . And this was his dutie , because God had commanded : Thou hast commanded us to keepe thy precepts . Oh that my heart were directed to keepe thy statutes .

That cannot be part of our freedome by Christ to be freed from obedience to the law ; Argu. 5 because the law is holy , iust and good : and surely that is not part of our freedome , to be freed from that which is holy , just and good . I will give it you in this forme .

That cannot be part of our freedome which is no part of our bondage . But obedience and subjection to the Morall law in that sense I have shewed , was never part of our bondage . Ergo , cannot be part of our freedome .

That it was never part of our bondage I prove .

That cannot be part of our bondage which is part of our glory ; but obedience and conformitie to the law , both in principle and in practise is part of our glory . Ergo , cannot be part of our bondage .

Againe : That cannot bee said to be part of our bondage , which is part of our freedome ; but to obey the Law is part of our freedome , as you read in the first of Luk. vers. 74. That being delivered from the hand of our enemies , we might serve him in righteousnesse and holinesse all the daies of our life . I shall proceed no further upon this , you see it plaine enough ; that the law in the substance of it doth remaine a rule of walking , or obedience to them in Christ . We will give you two or three Applications and come to the second Position .

This may then serve to blame the Papists , for their unjust charge of us , Vse . 1 Lege Chamier : de necessitate operum . l. 15. c. 2. Tom. 5. Fideles liberati sunt a maledictione , non obligatione legis . Ibid. that we make this a part of our Christian libertie to be exempted from all law , to live as we list ; and that we are not bound to the obedience of any law in conscience before God . We appeale to all the Reformed Churches in the Christian world , whether ever any of them did hold forth such an Opinion as this . It is the concurrent Opinion of all Reformed Churches , that Christians are subject to the rule and the direction to the authoritie and obligation of the Morall Law .

We preach obedience to the Law , Operamur non in justificationem , sed ex justificatione . but not as they doe ; they preach obedience to iustification , and we preach iustification that we may obey .

We cry downe workes in opposition to Grace in justification ; and cry up obedience as the fruits of grace in sanctification : he that walkes not in obedience is a strāger yet to Christ ; & he that rests in his obedience knows not Christ . Indeed many are too like the Iewes still ; God set up a law for a rule of walking , and they looke for justification by it : poore men like Oxen in the yoake ; they draw , and toyle , and spend their strength , ( as who doe more then they who think to merit ? ) and when they have done their labour , they are fatted up for slaughter : so these , when they have endevoured hard after their owne righteousnesse , O nos miseros , si vel tantillum nostra salus , basi tam infirma nitatur ! Beza in 1 Joh. 1.8 . they perish in their just condemnation . These men Luther fitly cals the devils martyrs ; they suffer much , and take much paines to go to hell ; the Apostle tels them what they are to expect , Gal. 3.10 . Who ever are under the workes of the Law , are under the curse , that is , who are under the works of the law for justification ; and he gives the reason , because cursed is he that doth not all things written in the booke of the Law . These men they seeke life in death , that seek righteousnesse in sinne . And alas , we are all too apt to it ; it is hard to doe all righteousnesse and rest in none ; hard to be in duties in respect of performance ; and out of duties in respect of dependance . We are apt to weave a web of righteousnesse of our owne ; to spinne a thread of our owne to climbe up to heaven by ; otherwise what need so many exhortations , admonitions , to doe all righteousnesse , but rest in none ? The Scripture doth not use to kill flies with Beetles ; to cleave strawes with wedges of Iron ; nor to spend many admonitions and exhortations where there is no need .

Alas , Quae in lege dicta sunt facienda ; per fidem ostenduntur facta . Amb. there are a thousand in the world that make a Christ of their workes , and here is their undoing , &c. They looke for righteousnesse and acceptation , more in the Precept then in the Promise , in Law , then in the Gospel , in working then beleeving , and so miscarry , and there is some touch of this in us all , otherwise wee should not be so up and down in our comforts and beleeving as we are still , and cast downe with every weaknesse , we should be all in Christ in weak performance , and nothing in our selves in strong performances .

This blames them who are called Antinomians . Vse . 2 As the Papists doe set up the law for Iustification , Lege Daven . in 2. Col. 14 so these cry downe the law for Sanctification : wee say wee are freed from the curses ; they would have us freed from the conducts , from the commands of the law : wee say wee are free from the penalties , but they would abolish the Precepts , &c. They tell us we make a false mixture together of Christ and Moses , and wee mingle Law and Gospel together . How unjustly this charge is cast upon us , let understanding men judge . We cry downe the Law in point of justification ; Absit ut ego tibi assentiar , qui dicis legem iis esse mortuā quibus maxime vivit . Beza . but we set it up as a rule of Sanctification : The law sends us to the Gospel , that wee may be justified , and the Gospel sends us to the Law again to inquire what is our duty being justified . What ever they say of the Law , though they cast contempt and disgrace on it , and upon those which preach it ; yet you see for the substance of it , it is the image of God , a beame of his holines , the things commanded and forbidden , are things Morally , and therefore Eternally good and evill , nothing can alter the nature of them . Things positively good or evill , Lex est perfectissima et absolutissima regula justitiae moralis , cui nihil addi , nihil detrahi potest . Chamier . are alterable by him that commanded them . But those things which are Morally good or evill , God can no more alter them , then make good evill , or evill good . That which was Morally good then , is Morally good now and to be pursued and followed . That which was Morally evill then , is Morally evill now , and to be shunned and avoided . Wee have a Gospel rule which turnes us to the obedience of the Law . You shall see the rule , Phillippians 4.8 . What ever things are true , what ever things are honest , what ever things are iust , what ever things are pure , what ever things are lovely , whatsoever things are of good report : If there be any vertue , if there be any praise , thinke of these things . And I hope the Law is of this number , the Apostle tells us that the Law is holy , just and good , certainly there is nothing commanded but what is good : if weare to learne of the Ant , the Pismire , of brute beasts , of inanimate things , certainly much more are we to learne of the Law , which is the image of God in man , and the will of God to man . We have nothing to doe with Moses , nor doe we look to Sinai the hill of bondage , but to Sion the mountaine of grace ; and we take the Law as the eternall rule of Gods will , and desire to conforme our selves to it , and breath out with David , Fides et lex mutuo se juvant , mutuo sibi dant manus . Pet. Martyr . O that my wayes were directed to keep thy Statutes ! Certainly the Law and Gospel doe help one another , they lend one another the hand .

The Law that is subservient to the Gospel , to convince and humble us , and the Gospel that inables to the the obedience of the Law . The Law sends us to the Gospel for our justification , the Gospel sends us to the Law to frame our conversation ; and our obedience to the Law is nothing els but the expression of our thankfulnesse to that God , who hath so freely justified us , Lu. 1.74 . That being redeemed , we might serve him without feare . Though our service was not the motive or impulsive cause of Gods redeeming of us , yet it is the end of our redemption , the Apostle shews at large in the sixt to the Romanes . And it is the Application he makes of the Doctrine of free Iustification , the 8. Rom. 12. Therefore brethren we are debters , if Christ hath freed you from the penalties , how ought you to subiect your selves to the precepts ? if he have delivered you from the curses , how ought you to study the commands ? if he paid our debt of sin , certainly we owe a debt of service .

This was the great end of our redemption , Tantum abest , ut bene et sancte vivendi studium fides extinguat , ut etiam illud creet , et inflammet in nobis , &c. Confes . Gas . he redeemed us from bondage to freedome , from slavery to service : that which Christ hath redeemed us to , he cannot be said to redeeme us from ; but hee hath redeemed us to service , and therefore cannot be said to redeeme us from service . Indeed he hath freed us from the manner of our obedience , but not from the matter of our obedience , &c. We now obey but it is from other principles , by other strength , to other ends , then we did before .

The principles of obedience , before they were legall and servile , now they are filiall and Evangelicall . As the Law was given with Evangelicall purposes ; so it is kept with Evangelicall principles ; principles of Faith , Love and Delight , which causes the soule to obey , and facilitates all this obedience ; the love of Christ constraines , 2 Cor. 5.14 . 2 Cor. 5.14 yet is the obedience free . Love knowes no difficulties ; things impossible to others , are yet easie to them that love .

The grounds of obedience that differs before the ground was feare , now love .

The strength before was our own , now we have Communion with the strength of Christ , Ioh. 3.21 . our works are said to be wrought in God by Vnion with him ; and by Communion with him , as we can doe nothing without him , so we can doe all things through him strengthening us . And this strength he hath promised , Deut. 26.18 . The Lord hath avouched thee to be his people , as he hath promised , and that thou shouldest keep all his Commandments , and he tels us , Isa. 26.12 . That he worketh all our works in us , and for us , all the required works of Grace in us , & of duty for us .

The ends before were for instification and life ; Justificati potius in lege quam sub lege . Aug. Justificati amici legis efficiuntur . Ambros . Renati sunt sub lege , non invite , sed voluntarte . now they are for other ends , to glorifie God , to dignisie the Gospel , declare our sincerity , to expresse our thankfulnes . Before they obeyed but out of compulsion of conscience ; now out of propensions of nature , which so far as it works , works to God , as naturally as stones move downward , or sparkes flie upward . Thus you see how we preach the Law , not in opposition , but subordination to the Gospel , which wee shall shew at large afterward .

Let it be then in the last place to exhort you all , Vse . 3 that you would judge of the Law aright , and then let it be your care to maintaine it . Let not Moses take place of Christ ; but yet make a right use of Moses . When workes and obedience come in the right place , the Law in the right place , then is it holy , iust , and good : But if we use it as our life , then we trample the blood of Christ under foot , and make his life and death in vaine ; let the servant follow the master , Moses Christ , the Law Grace , obedience faith , and then all act their proper and designed parts . You know what Zachariah saith , Luke 1.74 , 75. You were redeemed that you might serve , that you might live unto him that died for you . Reason from mercy to duty ; not from mercy to libertie . Oh beware that the great things of Christ doe not make you more carelesse ! take heed of abusing mercy . It were a sad thing if we should abuse the Grace of Christ . The Iustice of God prevailes with others , oh ! but God would have his bowels , his mercies to prevaile with you , Rom. 12.1 . I beseech you through the mercies of God , offer up your soules and bodies a living sacrifice . Saints reasonings are from ingagements of mercy , to inlargements in duty , 2 Cor. 5.14 . and 2 Cor. 7.1 . Having such precious promises , let us purge our selves from all corruption of flesh and spirit . None but venemous spirits , will spider-like sucke poison from such sweets , draw such consequents from mercy , as may be incouragements to sin .

It were a sad thing , 1. if we should bee more slacke and sluggish , if that which should quicken , doth slacken our hands , when a man shall say in his heart , Christ died , I need not pray so much , Christ hath done all , therefore , I need do nothing : this should strengthen , and doth this weaken your ingagements ? this should heighten , and doth this lessen your ingagements ? this should quicken , and doth it dead your hearts ? it should inflame , and doth it coole your spirits ? what a sad thing is this ? but worse ,

2. If we should draw arguments to sinne by mercy : shall that become a spur , which should be the greatest curbe ? Shall we sin because grace abounds ? Rom. 6.1 . There is mercy with thee that thou mayest be feared , saith the Psalmist : not that I may sinne , but serve . You that the Law hath sent to the Gospel , let the Gospel againe send you to the Law ; studie now your dutie : abundance of mercy cals in for abundance of dutie . If God had not abounded in mercy , what had become of us ? And hath he abounded in mercy ? Oh then let us abound in dutie ; obey for Gods sake who gives his Sonne ; for Christ sake who hath given himselfe , that you might give your selves to God . Obey for faiths sake , which is dead without obedience . It is the cry of faith , Give me children , else I die . Obey for professions sake : adorne the Gospel of our Lord and Saviour Iesus Christ . Non praestat fides , quod praestitit infidelitas . What a shame it should be said of us , that faith cannot doe that which infidelitie is able to doe ? What will Turks and Mahumetans say , Ecce quales sunt qui Christum colunt ! Behold , these are the servants of the crucified God! they professe Christ , and yet will sweare , yet will sinne against Christ . What will Papists say ? These are they which preach faith , and yet strangers to obedience , and live in sinne . Rom. 8.4 . Let the righteousnesse of the law be fulfilled in us ; not walking after the flesh , but after the spirit , Rom. 4.8 . The law is a Royall law ; James 2.8 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Lex regia est via Regia , quae obliquis viarum diverticulis opponitur . Beza . If we observe the royall law according to Scripture , saith Iames , you doe well , Iames 2.8 . It is a royall law ; live royally above the ranke of men in obedience . Receive not the grace of God * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . frustra . hoc est , nullo fructu , vestro damno . in vaine , 2 Cor. 6.1 . If ye receive it not in vaine , you will have power to will , and power to doe ; you will prize grace , and walke thankfully . It was wittily spoken of one , there is some truth in it ; Live as though there were no Gospel ; die as though there were no law ; passe the time of this life in the wildernesse of this world under the conduct of Moses ; but let none but Ioshua bring thee over to Canaan the promised Land .

It agrees thus farre with Scripture , Moses was a man of the law , he gave the law , and he is often taken for the law ; they have Moses and the Prophets , Luk. 16.29 . And there is one that shall condemne you , even Moses in whom you trust , Ioh. 5.45 . Ioshua was a type of Christ ; his name signifies so much : he was Iesus , so called , Heb. 4.8 . If Iesus , that is , Ioshua , could have given them rest : Moses must lead the children of Israel through the wildernesse ; but Ioshua must bring them into Canaan . So while you are in the wildernesse of this world , you must walke under the conduct of Moses ; you must live in obedience to the law , but it is not Moses , but Ioshua ; not works , but faith ; not obedience , but Christ must bring you into Canaan . Doe what you can while you live ; but be sure to die upon Christs score .

And thus much shall serve for the first Position ; That the substance of the law is a rule of obedience to the people of God , and that to which they are to conforme their lives and walkings , now under the Gospel .

And this we have proved by Scriptures , by a cloud of witnesses , the concordant testimony of some , and might of all the Reformed Churches : we have strengthened this by many Arguments , and given you some Applications of it .

We are now come to the second Position which we laid downe in Answer to the Query which will be more knotty ; but if we shall be able to make it good , it will at once vindicate the Law , and strike downe those many erroneous Opinions that are on foot against it .

The Position is this .

That there was no End or Vse for which the Law was given , Posit . 2 but might consist with grace , and be serviceable to the advancement of the Covenant of grace .

And this I hope you shall see made good , and then you will see Gospel in the Law : And that the Law is not that which men give it out to be ; opposite to the Gospel and Grace : but may consist with Grace , and be serviceable to the advancement of Grace .

Now in the prosecution of this we will observe this Method .

1. We will shew you the chiefe and principall ends for which the Law was promulged , or given .

2. We will shew you how those ends may consist with Grace , and be serviceable to the advancement of the Covenant of Grace ; and therefore may remain under Grace .

3. We will answer those Obiections which may be made against this Position .

4. We shall in a few words summe up all in some briefe Application .

1. My first worke is to summe up the chiefe and principall ends for which the law was given or promulged .

There are two maine ends for which the law was promulged .

Duplex usus legis Politicus . 1 Tim. 1.8 . Theologicus .

1. One was politicall . Vsus Theologicus , vel est

2. The other Theologicall or Divine . in justificandis . vel in justificatis , &c. de quibus consule Chem. de usu legis .

1. The first , viz. the politicall use of it , which the Apostle seemes to hint at in the 1 Tim. 1.8 , 9. Knowing this that the law is not made for a righteous man ; but for the lawlesse and disobedient ; for the ungodly , and for sinners , for unholy and profane ; for murderers of fathers & mothers , and for man-slayers : that is , it was made for them ; if not their rule , that it should be their punishment . This is the politicall use of the Law .

2. A second great end , and that is Divine , or Theologicall : and the Divine end and use of the law is two-fold .

1. In those who are not justified . 2. In those who are justified .

1. In those that are to be iustified , or the use it hath in reference to justification . First , to discover sin . Secondly , to humble for sin ; and by that drive us to Christ .

2. In those that are justified .

First , it is a Doctrine to direct to duties .

Secondly , as a Glasse to discover the defects of them , that so we might be kept humble and flie to Christ ; where there is mercy to cover , and grace to cure all sinne .

Thirdly , as a restrainer and corrector of sinne .

Fourthly , as a reprover of sinne , 2 Tim. 3.16 .

I shall for the present but lay downe the principle and maine ends , for which the law was promulged .

1. To restraine transgression ; to set bounds and banks to the cursed nature of man fallen ; not onely by discovering sin , but the wrath of God ; tribulation and anguish to every soule who doth evill , Rom. 2.8 , 9. We read in Gal. 3.19 . That the law was added because of transgression . And this place Hierome and Chrysostome understand of the restraint of transgression . The law may restraine sinners , though it cannot renew sinners ; it may cohibit and bridle sinne , though it cannot heale and cure it . Before God gave the law sinne had a more perfect reigne ; by reason of the darkenesse of mens understanding , and securitie of their hearts , Rom. 5.13 , 14. Death reigned , and so sinne from Adam to Moses . As the Apostle sheweth . And therefore God might give the law to discover , not onely that they sinned in such courses wherein they walked ; but to discover to them also that heavie wrath of God which they drew upon themselves by sinne , which might worke so farre as to restraine men in the course of sinne ; and to hinder sinne that it could not now have so compleat , and uncontrolled a dominion and reign in the soule . Though it did still reign , for restraining grace doth not conquer , though it doth suppresse and keepe downe sinne ; yet it should not have so full , so compleat , so uncontrolled a dominion in the soule : the sinner should be in feare , and that will serve to restraine men in wayes of sinne , though not to renew the sinner .

If God had not given a severe and terrible law against sinne , such is the vilenesse of mens spirits , they would have acted all villany : the Devill would not onely have reigned , but raged in all the sonnes of men . And therefore as we doe with madde Beasts , Wolves , or Lions , &c. we bind them up in chaines , that they may not doe that mischiefe , which their inclinations carry them to : so the law chaines up the wickednesse of the hearts of men , that they dare not fulfill those lustfull inclinations which are in their hearts to doe .

And blessed be God that there is this feare upon the spirits of wicked men ; otherwise there were no living in the world ; one man would be a devil to another ; every man would be a Cain to his brother , an Ammon to his sister , an Absolon to his father , a Saul to himselfe , a Iudas to his master : for what one man doth , all men would doe , were it not for restraint upon their spirits . Naturally , sinne is past both sense and shame too : there would be no whoe , no stay , no banke or bounds to sinne ; every man would be as a devil to another ; and therefore we have cause to blesse God , that he hath given a law to restraine transgression ; that if men will not be so good as they should be , yet they might be restrained , and not be so bad as they would be . Were it not for this , and that awe that God hath cast upon the spirits of wicked men by it , there would be no safetie ; the fields , the streets , your houses , your beds , would have beene filled with bloud , uncleannesse , murder , tapes , incests , adulteries , and all mischiefes . If therefore no law , Thou shalt not murder ; men would make every passion a stabbe : if no law , Thou shalt not steale ; men would think theft , cousenage , cheating oppression , good policy , &c. and the best life ex rapto vivere , to live on other mens sweat : if no law , Thou shalt not commit adultery ; men would defile their neighbours bed , and commit all wickednesse .

And therefore hath God given a law to set bounds and banks to defend us , against the incursions , and breaches that sinne would make upon us . He that sets bounds and bankes to the raging Sea , which otherwise would overflow the Land , doth set also bounds and bankes to mens sins , and sinfull affections .

It is no lesse wonder that the deluge of lust and corruption in men , doth not break forth to the overflowing of all banks , then that the Sea doth not breake forth upon us , but he that sets bounds to the one , doth also bound and restraine the other . That 's the first end .

Secondly , The Law was given to discover & reveal transgressions , and that I conceive is the proper meaning of that place , Gal. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. H. e. ut homines intelligerent patefactis transgressionibus , sola Dei gratia quam Abrahamo promiserat , servari , ac proinde omnes in Christum respicerent . Beza . in locum . 3.19 . The Law it was added , because of transgressions , that is chiefly , that the Law might be instar speculi , like to a glasse to reveale and discover sinne , and so the Apostle , Rom. 7.7 . Is the Law sinne ? God forbid . Nay , sayes he , I had not known sinne but by the Law , for I had not known lust , except the Law had said , Thou shalt not covet . And this the Apostle seemes to speak also , in Rom. 5.20 . The Law entred that the offence might abound , that is , that sinne might appeare exceeding sinfull .

This is another end , God gave the Law , to open , reveale and convince the soule of sinne . And this was with reference to the promise to grace and mercy .

And therefore God gave the Law after the promise , Lex morbum manifestat , evangelium medicum monstrat . Alst . to discover sinne and to awaken the conscience , and to drive men out of themselves , and bring them over to Christ . Before he gave the Law , men were secure and carelesse , did not esteeme of the promise , and the salvation the promise offered ; they saw not that necessitie of it . And therefore God gave the Law to discover sinne , and by that our need of the promise , that so the promise and Grace might be advanced . God in giving the Law did but pursue the purpose of mercie he had in giving the promise , by taking a course to make his Gospel worthy of all acceptation , that when we were convinced of sinne , we might looke out for , and prize a Saviour ; when we were stung with the fiery Serpent , we might looke up to the brazen Serpent — and in this God did but pursue the designe of his own grace .

Thirdly , The Law was given to humble men for sin , and this is a fruit of the former , Rom. 3.19 , 20. Now we know what ever thing the Law saith , it saith to them that are under the Law , that every mouth might be stopped , and all the world might become guiltie , that is , sensible of their own guilt , for we were no lesse guiltie before , but now by the Law men are made sensible of their own guilt , for saith the Apostle , By the Law is the knowledge of sinne , Per legem peccati agnitio , per evangelium peccati aboliti● . Alsted . &c. So in Rom. 4.15 . Where there is no Law , there is no transgression , that is , no transgression doth appeare , where no law to discover it , or no transgression will be charged upon the conscience , where no Law to discover sin ; And this seemes to be excellently set out in Rom. 5.13 , 14. Vntill the Law sinne was in the world but sinne is not * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Beza , non putatur : alii , non consetur , non aestimatur : vetus interpres , non imputatur . imputed where there is no Law , neverthelesse , death reigned from Adam to Moses , &c. The meaning is , there was no lesse sinne , or guilt and death before the Law then after , sinne reigned , and death reigned over all the sonnes of men , and it reigned the more , because it reigned in the darke , there was no Law given whereby to discover and reveale it to them , and to help to charge sin upon them . And so he saith ; Cum aperte proponeretur lex , clarum fuit peccatum , cum tacite , peccatum minus compunxit conscientiam . Ante legem propositam nemo peccavit ad similitudinem Adae , qui de fructu commedit ipsi externa voce prohibito . Cham. myro . in loc. Sinne is not imputed where there is no Law , that is , though sinne and death did reigne , yet men were secure and carelesse , and having no Law to discover sinne to them , they did not charge their hearts with sinne , they did not impute sin to themselves . And therefore God renewed the Law , and promulged the Law in Mount Sinai , to discover and impute sinne to men , to charge them with sinne . I will give it you in this similitude . Suppose a Debtor to owe a great summe of money to a Creditor , and the Creditor out of meere mercy should promise him to forgive him all the debt , yet after this should send forth Officers to Attach and Arrest him , one would thinke surely this man is contrary to himselfe , he hath repented of his former promises , when yet he is the same and repents of nothing , onely desires that his mercy might be more conspicuous and advanced in the thoughts of the Debtor , and therefore suffers him to be brought to these extremities , that mercy might more clearely appeare , that he may be more thankfull . The case is the same between God and us , We are deeply indebted unto God ; And to Abraham , and us in him , God made a promise of mercy , but men were secure and carelesse , and though they were guiltie of sinne , and so lyable to death , yet being without a Law to evidence sinne and death to their consciences , they could not see it such a mercy as it was to have a pardon . Thereupon God published by Moses , a severe and terrible Law , to discover , accuse us , and condemn us for sinne , not that he intended the sentence should take hold , for then God should be contrary to himselfe ; but that hereby guilt being made evident , our mouthes stopped , we might fall down and acknowledg the greatnesse and riches of free grace and mercy . And thus it was in Iob : as you see fully in Iob 33.16 . to the 31. Gal. 3.22 . The Scriptures concluded all under sinne , that the promise by faith , &c. might be given to them that beleeve .

4ly . The Law was given for a direction of life , a rule of walking to beleevers . And this I shewed you at large in the former Position , That the law was a rule of walking , Plane dicimus decessisse legem , quoad onera , non quoad justitiam . Aug. though the law for burthen is taken away , yet not for obedience ; And if it were needfull I might pursue to strengthen this to you .

The morall Law is perpetuall and immutable , this is an everlasting truth , the creature is bound to worship and obey his Creator , Lex est inflexibilis vivendi regula . Calvin . and so much the more bound as he hath received greater benefits . And this is a truth as cleare as the light , and surely to be free from obedience , is to be servants unto sin , as I have shewed at large .

Fiftly , The Law was given not onely as a Director for duties , but as a glasse to discover the imperfections of them , that so we might be Kept humble and vile in our owne eyes , and that wee might live more out of our selves , and more in Christ , that we might flie to Christ upon all occasions , as a defiled man to the fountaine , to be washed and cleansed , in whom there is mercy to cover , and grace to cure all our infirmities .

Sixtly , Lexdocendo , admonendo , objurgando corrigendo ad omne bonum opus nos format. Calvin . The law was given as a Reprover and corrector of sinne , even to the Saints , Isay , to discipline , and reprove them for it , 2. Tim. 8.16 . All Scripture is profitable for doctrine and reproofe , and this part of Scripture especially for these ends , to be instar verberis to correct and chastise wantonnesse , to reprove and correct for sin .

Seventhly , The Law was given to be a spurre to quicken us to duties ; The flesh is sluggish , and the Law is instar stimuli , of the nature of a spur , or goad to quicken us in the wayes of obedience . And so you see the first thing , the ends wherefore the Law was given .

2. I am now to shew you that there was no end wherefore the Law was given ; but might consist with Grace , and be serviceable to the Covenant of Grace , and therefore may remaine under Grace .

1. It was given to restraine transgressions , and it is of the same use now ; and takes place to restraine wicked men in sin , though it have no power to renew and change them ; feare may restraine , though it cannot renue men ; feare may suppresse sin , though alone Faith doth conquer and overcome sin , &c.

The Law may chaine up the Wolfe , but the Gospel changeth the Wolvish nature , the one stoppes the streame , the other heales the fountaine ; the one restrains the practises , the other renewes the principles . And who doth not see this the ordinarie fruit of the Law of God now ? It was the speech of a holy man , That our Caine hath not killed his brother Abel ; that our Ammon hath not defloured his sister Tamar ; that our Reuben hath not gone up to his fathers couch ; that our Absolon hath not conspired the death of his father . It is because God restrains them , therefore was the law added , and therefore for this use it continues , to restraine wicked men , to set bounds and bankes to the rage of mens lustfull hearts .

2. The law was given to discover and reveal transgressions , and this might stand with grace , nay , it serves to advance it , and it still continues for this end , even to discover and reveale transgressions to us , to make sin and misery appear , and by that to a waken the conscience to flie over to Christ . Hence the Apostle , Gal. 3.19 . Wherefore serveth the law , why saith hee , it was added because of transgression , till the seed should come , unto whom the Promise was made . Some take seed here for the faithfull , & make this the meaning , that so long as there are any to be brought unto Christ , so long there will be use of the law to discover sin , both 1. in the unregenerate , Qui ex lege Mosis conscientiam pungit ut Christo praeparet , is non pro fide legem , pro Christo Mosen , aut quicquam Evangelio contrarium docet , sed is tantum qui legis operibus hominem justificari docet . Chamier . that they may flie to Christ , and 2. in those who are renued , that they may learne to cast all their faith , hope , expectation , on him still ; but whether that interpretation will hold or no , yet this holds firme ; that the law doth remaine for this use , to discover sin to us , Rom 4.15 . Where no law is , there is no transgression , that is , none discovered , where no law to discover sin , sin doth not appeare : So Romanes 5.20 . The Law entred that the offence might * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Erasm . ut abundare , ut amplificaretur . Beza . ut auctior firet quam priut . abound , not only to discover sin , but to make it appear exceeding sinfull . And the Apostles words put all out of question , Rom. 7.7 . I had not known sinne but by the Law , which was the revealer of sin to him , and in the 13. verse . But sin that it might appear sin , working death in me by that which is good , that sin by the commandment might appeare exceeding sinfull .

So that you see the Law doth still remain in this use to discover sin to us , I had not knowne concupiscence , and so of any other , if the Law had not said , Thou shalt not covet . And this it doth after grace too , that which was sinne before , is sinne now , grace doth not alter the nature of sinne , though it doe free us from the fruits and condemnation of it .

3. It was added to humble us for sinne . And this also consists with grace ; and it still remains in that use , though this be denied by some : sin is the great ground of humiliation : and that which is a glasse to discover sin , must needs upon discovery of it , humble the soule for it .

And for this you may read , Lex inservit evangelio ut indicata certissima ex operibus damnatione , praeparet quemque ad quaerendam gratiam . Chamier . Rom. 3.19 , 20. Gal. 3.22 . In which regard it may be said , the law is not against the promises , Gal. 3.21 . Is the law against the promises ? God forbid . But the Scripture hath concluded all under sinne , that the promise through faith might be given to them that beleeve . Marke you : there the Apostle saith , the law is not against the promises ; for those affirmative interrogations , are the strongest negations . And he shews why the law is not against the promise , because it is subservient to the promise : why how that ? he shews , because it concluds us under sinne : that is , it doth humble us , convince us of sin , that so the promise might be given : and hence it is said in the 24. verse , Lege pareum in locum . The law is our Schoole-master to bring us unto Christ ; he speakes of the same law of which he did before , which seemes by the 22. verse , to be the Morall law : and how is this the Schoole-master , but by lashing us , humbling us for sinne , and driving us to Christ ? Or admit that it were the ceremoniall law which were said to be the Schoole-master ; yet the Morall law was the rod : the Master doth little without the rod , nor the Ceremony except the Morall law did drive them to the Ceremoniall , which was then Christ in figure , as it doth now drive us to Christ in truth .

And thus the Law still remaines , as an instrument in the hand of the Spirit to discover sinne to us , and humble us for it , that so we might come over to Christ . If the avenger of bloud had not followed the murderer , he would never have gone to the Citie of refuge : if God should not humble us , we should never go to Christ . A tender of Christ , and pardon before men bee humbled , is worth nothing . Men doe by this as those who were invited to the Supper ; they made light of it : so they make light of a pardon , of the bloud of Christ ; but when once God hath discovered sin ; when the law hath come upon us as on Paul , with an accusing , convincing , humbling , killing power : Oh then Christ is precious , the promise precious , the bloud of Christ precious . And I conceive this was the maine end God gave the Law after the promise , to advance the promise . Men had not known the sweetnesse of Christ , if not tasted of the bitternesse of sin .

4. The law was given for a direction of life , and so it doth still remaine ; as I have fully proved to you .

Though we be sons , Abrogata lex non quoad obedientiam , sed quoad maledictionem . Chamier . and are willing to obey , yet we must learn how to actuate this willing disposition . I say , though we are sons and are guided by the Spirit , and in our love to God are ready to all services ; yet we need that the Word should be a light unto our feet , and a lanterne unto our pathes : God hath made you sonnes , and he hath given you an inheritance ; and now he gives you a Rule to walke by , that you might expresse your thankefulnesse to him for his rich mercy . Your obedience is not the cause and ground of his adoption ; but the expression of your thankfulnes & duty you owe to God who hath adopted you . Lex opermn exigit impletionem legis , tanquam conditionem antecedentem , lex gratiae opera non admittit , uifi ut conditiones consequentes . Lege Chamier . ad finem . cap. 3. l. 15. Tom. 5. God therefore did not give the Rule , and afterwards the Promise ; but first the promise , and then the Rule , to discover that our obedience was not the ground of acceptance ; but a declaration of our thankfulnesse to God who hath accepted us . So that as it doth remaine a Rule of walking , yet in Christ : It must be our rule in Christ ; we must obey by the strength of Christ : you must begin obedience from Christ , you are not to worke for your interest , but get an interest that you may worke .

The law , say some of our Divines , was given with Evangelicall purposes , that is , with purposes subservient to the Gospel ; and I say , it must be obeyed with Evangelicall principles ; principles from Christ . The Law shewes us but what is good , it gives no power to doe it . It is lex spiritualis , a spirituall law ; holy , just , and good ; but it is not lex spiritus , the law of the spirit ; this is alone in Christ , Rom. 8.2 . The law shews you what is holy , but cannot make you holy , while it is a rule without us ; it cannot make us holy , it must be a rule within us .

The law is a principle within us first , and then a patterne without us : we are not made holy by imitation , but by implantation . But that principle within sends you thither as to the rule without ; after which you should conforme your lives without : when the law is once your principle , it then becomes your patterne .

5. It was given us as a glasse to discover our imperfections of dutie , and that remaines ; there you see the imperfections of your duties , of your graces , & obedience ; and by that you are kept close to Christ ; you are kept humble : this casts you out of your selves , and casts you upon the hold of Christ and the Promises .

And thus in briefe you have seene two of these things propounded , done ; you have seene the maine ends and uses for which the law was set up : you have seen how these ends were not onely consistent with Grace , but might be serviceable to the advancement of Grace .

We are now come to the third thing propounded , to answer Objections ; and then we will shut up this first and maine Query with some Application .

We are now to deale with the third thing , the answering of Objections .

1. Obiect . We read that the Law was set up as a Covenant , and in that use certainly it could not stand with Grace , and therefore there were some ends and uses wherefore the law was given that are not consistent with Grace .

Now that it was set up as a Covenant , these places seeme to declare , Exod. 19.4.6 . Now therefore if you will obey my voyce indeed , and keepe my Covenant , then you shall be a peculiar people ; — But yet more plainly in Deut. 4.13 . And the Lord declared to you his Covenant , which he commanded you to performe , even tenne Commandements ; and he wrote them upon two Tables of stone . Ier. 31.31 , 32. Behold , the dayes come , saith the Lord , that I will make a new Covenant with the house of Israel , and with the house of Iudah . Not according to the Covenant I made with their fathers in the day that I tooke them by the hand to bring them out of the land of Egypt . But this shall be the Covenant : I will put my laws into their hearts . So Heb. 8.7 , 8 , 9. For if the first Covenant had beene faultlesse ; then had there beene no place for another . These places seeme to speake very plainly , that the law was given as a Covenant of workes to the Iewes . And as a Covenant of workes it could not consist with Grace ; and therefore there were some ends wherefore the law was set up , which were not consistent with Grace .

Now then for the clearing of these places , there hath beene laid downe by Divines divers distinctions of Covenants . Some have set downe these three .

1. A Covenant of Nature .

2. A Covenant of Grace .

3. A mixt Covenant consisting of Nature and Grace .

Others set downe these .

1. Foedus naturae . The Covenant of nature : or , that Covenant which God made with man in Innocency .

2. Foedus promissi : or the Covenant of the promise , as some ; the Covenant of grace , as others ; which was made with Adam after his fall , in those words ; The seed of the Woman shall breake the Serpents head , and renewed to Abraham in the 15. of Gen. but more clearely in Gen. 18.18 . In thy seed shall all the nations of the earth be blessed . And this is the same in substance with the Covenant of grace .

3. Foedus operis . The Covenant of works which was made with the Iews , as they interpret those places , Exod. 19.4.6 . Deut. 4.13 .

Others againe , that make these three Covenants .

1. Foedus naturae . The Covenant of nature made with Adam .

2. Foedus gratiae . The Covenant of grace made to us in Christ .

3. Foedus subserviens . Or the subservient Covenant , which they say , was the Covenant made here to the Iews , meerly in way of subserviencie to the Covenant of Grace in Christ . A preparing Covenant , to make way for the advancement of the Covenant of Grace in Christ : which as a Covenant is gone , though the subserviencie of it doth still remaine .

Others there are that say , There were never any but two Covenants made with man : one of Workes , the other of Grace . The first in innocency , the other after the fall . But yet this Covenant of grace was so legally dispensed to the Iews , that it seems to be nothing else but the repetition of the Covenant of workes . In respect of which legal dispensations of it , the same Covenant under the law is called a covenant of Works ; under the Gospel , in regard of the clearer manifestations of it , it is called a covenant of grace ; but these were not two distinct covenants , but one and the same covenant diversly dispensed . And that the law could not be a covenant of works properly taken ; I will give but these Arguments .

That I conceive cannot be said to be a covenant of works whereby a holy God is married to a sinfull people ; Argu. 1 but by this covenant , God was married to such , Ier. 31.31 , 32. And therefore could not be a covenant of workes .

That can never be said to be a covenant of workes , Argu. 2 which had mercy in it to sinfull men , but this had : it was set up with mercifull purposes , with subserviencie to the Gospel , as the Apostle shews at large in Gal. 3. Ergo.

If the law were given as a covenant of workes , Argu. 3 then were it opposite , and contrary to the promise ; but that the Apostle shews it is not , Gal. 3.22 . Is the law against the promise ? God forbid . But if it were set up as a covenant of workes , then were it diametrically opposite to it ; for if of works , then not of grace . — Ergo.

That can never be a covenant of works which was added to the covenant of grace : Argu. 4 but the Apostle shews the law was added to the promise , Gal. 3.19 . Now if it had beene added as a Covenant , then it would overthrow the nature of the promise ; it was so added , as that the nature of the promise might be preserved : but if any thing of works were here , it would cleane overturne grace , and overthrow the nature of the promise . Therefore it was not added as a covenant , nor was it added by way of ingrediencie to the promise ; as if we had beene to be justified partly by working , partly by beleeving ; for that overthrowes the freenesse of the promise , If of workes , then it is not of grace . But it was added by way of subserviency to the promise , as the Apostle saith here it was added because of transgression . It was so added to the promise , or covenant of grace as to helpe and advance , not to subvert and destroy it . And therefore could not be added as a covenant of works .

The fifth Argument may be taken from Gal. 3.17 . Argu. 5 where the Apostle shews that the law which was foure hundred and thirty yeares after the promise , could not disanull or make the promise of none effect . But if God had set up the law as a covenant , it would have disanulled the promise ; nay and it would have declared God changeable , which cannot be ; for saith the Apostle , Gal. 3.20 . God is one ; he is the same in his grace and purpose to sinners , though he seeme by giving the law after the promise , to repent of his former mercy , and by this to cancell , or repeale what he had done : yet it is no such matter , God is one , he is the same in all . This covenant was established by oath , Heb. 6.17 , 18. Psal. 110.4 . Heb. 6.17 , 18. And when God sweares , he cannot repent , Psal. 110.4 . Now if God set up this as a Covenant after he had given the promise ; either this would have shewed mutability in Gods will , or contradiction in his acts , which cannot be . And therefore it could not be a covenant of workes .

If it were Gods purpose to give life and salvation to the lost sonnes of men by a covenant of Grace , Argu. 6 then he never set up the law as a covenant of works for that end . But this was his purpose , &c. as the Apostle in Gal. 3.18 . If the inheritance be by the law , then it is not by the promise ; but God gave it to Abraham by promise , &c. As if he had said , It was never Gods end to give life by the law , for he had given it before another way , namely , by promise . And therefore never intended this the way .

If the law were a covenant of workes , Argu. 7 then were the Iews under a different covenant from us , and so none were saved , which the Apostle gain-saies , Act. 15.11 . We beleeve through the grace of Christ to be saved , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even as they : or else they are both under a covenant of works , & a covenant of Grace . But that they could not be , they are utterly inconsistent . Ergo.

God never appointed any thing to an End , Argu. 8 to which the thing appointed is unserviceable & unsutable : but the law was utterly unserviceable and unsutable to this End , to give life and salvation : the Apostle tels us , the law could not doe it , Rom. 8.3 . And in Gal. 3. If there had beene a law given that could have given life , which implies it could not doe it , and therefore God never set it up for that purpose .

It could never suit with Gods heart to sinners to give a covenant of works after the fall ; because man could doe nothing , Argu. 9 he was dead , &c. Besides , it was contrarie to the nature of a covenant , man was impotent , and could not stand a party in covenant with God . —

Besides , if you doe but consider the nature of a covenant of workes , you will see plainly an impossibility that the law should be a covenant of works .

1. Lege Ames . de applicatione Christi . Faedus operis est faedus amicitiae , faedus gratiae est faedus reconciliationis , — Ames . The covenant of workes is a covenant betweene two friends . It is a covenant of friendship ; but God could not make such a covenant with fallen man : we were enemies , we were guilty sinners : and therefore a covenant of friendship could not be made : Indeed there might be a covenant of Grace made with him , for that is a covenant of reconciliation , & such a covenant might be made with enemies ; but there could not be a covenant of works made , for that is a covenant betweene friends ; and such we were not after the fall .

2. The Covenant of works was a Covenant , wherein each party bad his work ; It was a conditionall Covenant we had something to doe , if we expected that which was promised . But now such a Covenant God could not make with man after his fall ; because man was not able to stand to the lowest tearms , to performe the meanest condition . And therefore .

3. The Covenant of works was a Covenant no way capable of renovation ; if you once broke it , you were gone for ever . But now this Covenant which God made with them was capable of renewing , and they frequently renewed Covenant with God . And therefore this could not be a Covenant of works . So that by this which hath been spoken , you see plainly that this could not be a Covenant of workes which God made with the Iews .

Obiect . But you will say ; Obiect . A Covenant it was , and so it is called : And if it were a Covenant , then was it either a Covenant of works , or a Covenant of Grace , or else datur tertium , there is some third , some middle Covenant : but there is no middle Covenant , nor is it a Covenant of Grace , and therefore it must needs be a Covenant of works .

If by a third Covenant , Answ. 1 be meant a middle Covenant , consisting partly of works , Medium participationis . and partly of Grace , under which the Iews were , and by which they were saved , I utterly deny any such Covenant . For there was no such Covenant ever made with man fallen , neither can there be any medium , betweene workes and Grace , the Apostle speaks that plainly , if of works , then not of Grace . If they had been to doe any thing in relation to life , though never so small , and though the Gospel had been to doe the rest , yet had it been a Covenant of works , and had been utterly inconsistent with the Covenant of Grace . For * * Gratia nullo modo gratia , nisi omni modo gratia . Aug. Grace can no way be called grace , if not every way grace : if there were any thing of mans bringing , which were not of Gods bestowing , though it were never so small , it would overturn the nature of grace , and make that of works which is of grace . If a man should aske but a penny of us , to the purchase of a kingdome , though he should give us the rest , yet would that penny hinder it from being a meere gift and grace . So it is here , &c. And therefore a middle Covenant I cannot allow it .

There are two other opinions which I wil propound to your thoughts : Some that thinke it neither a Covenant of works , nor of Grace , but a third Covenant distinct from both ; others that thinke it a Covenant of Grace , but more legally dispensed .

1. Some there are that do think it to be a third Covenant ; A manuductory , preparatory or subservient Covenant . Chameron . de triplici faedere . A Covenant , I say , that was given by way of subservency to the Covenant of Grace . For the better advancing , and setting up of the Covenant of Grace ; and those who hold this , doe say there are three distinct Covenants , Foe●us . 1. Naturale . 2. Gratuitum . 3. Subserviens . which God made with mankinde . 1. The Covenant of Nature . 2. The Covenant of Grace . 3. The Subservient Covenant .

1. The Covenant of Nature , and that was whereby God required as the Creator of a creature , perfect obedience to all his Commandements , with promise of a blessed life in Paradise if he obeyed , threatning eternall death if he disobeyed the command , and to this end , to declare how vertue pleased , and sinne displeased him .

2. The Covenant of Grace , whereby he promiseth pardon and forgivenesse of sinnes , and eternall life , by the blood of Christ , to all those that should embrace him , and this to declare the riches of his mercy .

3. The Subservient Covenant , which is called the old Covenant , whereby God did require obedience of the Israelites , to the Morall , Ceremoniall , and Iudiciall Lawes , upon promise of all blessings in the possession of Canaan , and threatning curses and miseries to them that did break it , and this to this end , that he might raise up their hearts , to the expectation of the Messias to come .

And this subservient Covenant , or old Covenant , is that which God did strike with the people of Israel in Mount Sinai , to prepare them to faith , and to inflame them with the desire of the Promise , and the coming of Christ , and to be as it were a bridle of restraint , to cohibit them from sinne , till that time that he should send the Spirit of Adoption into their hearts , and governe them with a more free spirit .

This Covenant , of which the Moral Law is said to be a part , and which is called here the subservient Covenant under which the Iews were , is shewed at large ( by the Author named ) to be a third and distinct Covenant , between the Covenant of Nature , and the Covenant of Grace . And who ever will have recourse unto that Tractate of his shall see he layes down both the agreements and differences it hath from the Covenant of Grace and that of Nature . And in regard it may be the thing hath not been observed by all , and many who have not the Author by them , And others if they had it could make no use , neither receive any benefit of it , for their sakes chiefly . I will lay down not all , but the main heads of agreement , and difference , that this Subservient Covenant hath with the Covenant of Nature and Grace . And we will first shew you its agreements and disagreements with the Covenant of Nature . The agreements are these .

1. In both these Covenants , one party Covenanting is God , the other man .

2. That both have a condition annexed to them .

3. That the condition for the generall is the same ; Doe this , and Live .

4. That the promise in the generall is the same too ; Paradise and Canaan .

These are the agreements . We will now shew you their disagreements .

1. The Covenant of Nature was made with all men , this subservient Covenant alone with the Israelites .

2. The Covenant of Nature doth bring us to Christ , but not directly by it selfe , but obliquely and per accidens : but the old Covenant , or the subservient Covenant , doth properly , and per se , bring unto Christ , for it was the true and proper scope which God aymed at in giving of it . God did not make the Convenant of Nature with man , that he being burthened with the weight of it should goe to Christ . In giving that , God aymed at this , to have that which was his due from man . But in this subservient Covenant , God doth require his right for no other end , then that man being convinced of his weaknesse , and impotency might flie to Christ .

3. The Covenant of nature was made with man , that by it men might be carried on sweetly in obedience ; for it was ingraven in their hearts . But the subservient Covenant was made that men might be compelled to obedience ; for it did naturally beget to bondage , Gal. 4.24 .

4. The Covenant of nature was to be eternall , but this subservient Covenant was to be but for a time .

5. The Covenant of nature had not respect to the restraint of outward sins , neither in his principall use nor lesse principal , but the old Covenant in his lesse principall end had , Exod. 20.20 .

6. The Covenant of nature was ingraven in the heart , but the other written in tables of stone .

7. The Covenant of nature was made with Adam in Paradise ; this subservient Covenant in Mount Sinai .

8. The Covenant of nature had no mediator , but this subservient Covenant had a mediator , viz. Moses .

9. The one was made with man perfect , the other with a part of mankinde fallen .

And these are the maine agreements and differences between the Covenant of nature , and this subservient Covenant : We come now to shew you the differences and agreements that it hath with the Covenant of Grace .

1. They agree that God is the Authour of both .

2. That both are contracted with fallen man .

3. That both doe discover sinne .

4. That both doe bring to Christ .

5. That both are contracted by a Mediatour .

6. That in both is life promised .

2. They differ 1. That in the subserviint Covenant God is considered as condemning sin , and approving alone of righteousnesse : But in the Covenant of Grace , as pardoning sin , and renuing holinesse in us .

2. They differ in the stipulation or condition ; the condition of the old Covenant was this , Do this and live , of the new , Beleeve and thou shalt be saved , &c.

3. They differ in the Antiquitie . The Promise was more ancient then the Law . It is said the Law was added to the Promise , and that 430. yeers after the Promise was given , Gal. 3.17 .

4. The subservient Covenant doth restrain , but with Coaction and servility ; but the Covenant of Grace by a willing and Child-like inclination of spirit , by more freenesse and naturalnesse of soule .

5. In the subservient Covenant the spirit of bondage is given ; but in the Covenant of Grace , the Spirit of Adoption .

6. The old Covenant did terrifie the conscience ; this doth comfort it .

7. The object of the old was man asleep , or rather dead in sin ; of the other is man awakened , and humbled for sin .

8. The one shewes the way of service , but gives no strength to service ; this doth both shew the way , and give power .

9. Both promise life , but the one in Canaan , the other in Heaven .

Thus you see the first opinion of the two , which seemes a Rationall opinion , though it want the number of maintainers . The Reason in this opinion seemes to be this . The Law is said to be a Covenant , as I have shewed in divers Scriptures , and if so , either a Covenant of Workes , or of Grace , or some third Covenant ; but not a Covenant of Works , nor a Covenant of Grace , Ergo , some third Covenant .

1. Not a Covenant of workes , that I have shewed at large ; because there was a former Covenant , a Covenant of Grace made , and this was but added to it , and not in way of opposition , but subserviency : besides , this broken was capable of renovation , which a Covenant of workes is not capable of : besides , when they had broken this , they were not to be cast by it , but had liberty of appeale from the Law to the Gospel , from Gods Iustice offended , to Gods Mercy pardoning and covering , as you see they frequently did , when they implored mercy and pardon , for his names sake ; For thy name sake for give , and for thy name sake cover : under which Expositions Christ was darkely shadowed out .

Againe , if it were a concluding Covenant of life and death , then could they have had no mercy , no pardon , they must needs have perished ; but against that the apostle speaks act. 15.11 . We beleeve through the grace of Christ to be saved even as they : Nay , and then it had been utterly inconsistent with the Covenant of Grace . Then were there some ends and uses for which the Law was promulged which could not stand with , but were utterly destructive to the Promise and Covenant of Grace . But I have shewed you there were no such ends , — And therefore it must be concluded , that it was such a Covenant under which they stood , as notwithstanding that they did stand under a covenant of Grace , and therfore it could not be a Covenant of works . This seems to be the reason of the opinion against the first , that though it be called a Covenant , yet it could not be a Covenant of works : And if so , then must it be either a Covenant of Grace , or some third Covenant . Now ,

2. It will be said it could not be a Covenant of Grace ; Because that our Divines doe generally reckon up this as one part of our freedome that wee have by Christ , to be freed from the Law as a Covenant , and if the Law were a Covenant of Grace onely more Laegally dispensed , and under more Legall administrations ; it might seeme better to say , wee are freed from the Legall administrations of it , then to say , we are freed from it as a Covenant . And therefore they saying we are freed from it as a Covenant , cannot possibly hold it to be a Covenant of Grace . I onely propound you the reason this opinion holds out .

And if it be neither a Covenant of works , nor a Covenant of Grace , then must it of necessitie be a third Covenant . And yet this such a Covenant as doth not stand in opposition to Grace , neither is inconsistent with the Covenant of Grace ; for then God should have contradicted himselfe , overthrowne his owne purpose , repented of his owne promise which he had given before ; and therefore it is called a subservient Covenant , which though it stand upon opposite tearms , yet it hath it is subservient ends to the Covenant of Grace ; and was given by way of subserviency to the Gospel , and the more full revealing of the covenant of grace , & was temporary , & had respect to Canaan & Gods blessing there , in obedience to it , and not to heaven , for that was promised by another Covenant which God made with them before he entred this . And this is the reason that this first opinion holds forth , which I desire modestly to propound , not yet seeing wherein it may be iniurious to holinesse , or disagreeing to the minde of God in Scripture .

2. There is a second opinion , in which I find the greatest Number of most Holy and learned Divines to concurre , and that is , that though the Law be called a Covenant , yet was it not a Covenant of Works for salvation ; nor was it a third Covenant from Workes and Grace : but it was the same Covenant for nature and kind under which wee stand under the Gospel , even the Covenant of Grace , though more Legally dispensed to the Iewes ; and it differed not in substance from the Covenant of Grace , * *

Foedus vetus et novum differunt ,

1. Tempore continuationis ,

2. loco ,

3. cla●itate ,

4. facilitate ,

5. suavitate . Foedus vetus non quia prius , sed quia inveterascere , et succedenti praestantiori foederi decedere , et aboleri debuit . Cham. de 3. foed . Heb. 7.43 . Oeconomia foederis Gr. in v. T. fuit onerosa , operosa . Alst .

but in degrees , say some , in the Oeconomy and externall administrations of it , say others , the Iewes were under infancy , therefore Paedagogy . In which regard the Covenant of Grace under the Law is called Foedus vetus , or the old Covenant , and under the Gospel , Foedus novum , or the new Covenant , Hebr. 8.8 . And the one was called Old , the other New , not because it was before the other : For the Law was added to the Promise 430. yeeres after , and therefore the Promise was before it ; but it is called old , because those administrations did now wax old and decay , * * Antiquatum quid et senescens . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 8. ult. were nigh to vanishing , ready to disappear , and were to give place to more new and excellent administrations . That was more obscurely administred , shadowed , and darkned with shadowes , this more perspicuously and clearly ; that was more Onerous and burthensome , this more easie and delightfull ; that in respect of the legall administrations did beget to bondage , this to Son-like freedome . As you may clearely see in those places , Colos. 2.17 . Heb. 10.1 . Mat. 15.10 . Gal. 3.24 . Gal 4.1 , 2 , 3. * * Non sunt parallelae distinctiones foedus vetus et faedus novum , foedus operis , et foedus gratiae , foedus legis et foedus Evangeliis utrumque enim foedus , et vetus , et novum , est foedus gratiae et Evangelii . Alsted . At cotra Chamier . 151.3 . c. sect . 10.5 . T. Hence one saith , the new and old Covenant , the Covenant of works ( so he calls the law ) and this of Grace , the Covenant of the Law and Gospel , are not parallel distinctions ; for both these Covenants , are Covenants of Grace , onely differing in the Oeconomy , and diverse administrations of them . That they were the same Covenant for nature and kind , is alleadged that in the 1. Lu. 72.74 , 75. To perform the mercie promised to our forefathers , and to remember his holy Covenant . What was that ? you see that in the 74. verse for substance the same with ours ; That he , would grant unto us , that we being delivered out of the hands of our enemies , might serve him without feare , in holines and righteousnes all the dayes of our life .

I will give you for brevity , the full draught of their thoughts , who maintaine this second opinion in these five particulars .

1. There was never any more then two Covenants made with mankinde , which held out life and salvation : The first was the Covenant of Workes , in innocency ; the other is the Covenant of Grace , after the fall .

2. There was never but one way of salvation since the fall , and that was by a Covenant of grace : God never set up another covenant of workes since the fall , hee puts us now to beleeve without working for life .

3. That yet all Adams posterity they lie under the Covenant of workes , as Adam left them after his fall , till they come over to Iesus Christ .

4. That the law was never given as a Covenant of works , but added to the promise , by way of subserviencie to the covenant of grace .

5. That though the law was given with mercifull purposes , and subservient to the covenant of grace ; yet it seemes to come handed to us , as though it were the repetition of another covenant of workes under which we stand .

Or rather the covenant of grace under the Old Testament seems to be so legally represented as if it were a covenant of works still to us . And it is worth our observation to see how the covenant of Grace like the Sun in the firmament , hath risen up still to further and further clearnesse ; from Adam to Moses it was very darke and obscure ; from Moses to the time of the Prophets the light began to appeare . After the Prophets when Iohn began his Ministery , then the light was more clearely revealed , under the Ministery of Christ , Chameron . who revealed the bosome counsels of his Father , there were more cleare and glorious manifestations of it . After Christs resurrection and the sending of the Spirit , the booke before clasped , was now fully opened , that he that runs might read . In so much that some have called the covenant of Grace before Christ , foedus promissi , the covenant of promise ; and now under the Gospel the covenant of grace , in respect of the full , cleare , and ample discovery of it : the shadowes which before obscured it being taken away ; and the whole platforme of Gods designe of saving man by meer grace so clearely discovered , that he that runnes may read it .

That which stood upon opposite tearms to the covenant of grace , Obiect . 3 cannot be said to be a covenant of grace , nor yet subservient to the covenant of grace ; but must needs be a covenant of workes .

But the law stood upon opposite terms to the covenant of grace , Ergo.

That it stood upon opposite termes it is manifest , Lex proponit justitiam et salutem cum conditione totius legis implendae , evangelium vero promittit candem fine ulla conditione . Chamier . the one commanding doing , the other beleeving : if you doe consult with these places , Levit. 18.4 , 5. Ye shall keepe my statutes , and my iudgements , which if a man doe he shall live in them . Ezek. 20.11 . I gave them my statutes which if a man doe he shall live in them . Gal. 3.12 . The law is not of faith , but he that doth them shall live in them .

But these may be eluded , he shall live ( in ) them , but he doth not say he shall live ( by ) them ; we live in obedience , but we doe not live by obedience : there is much difference between them .

Therefore lest this might put it off , see more plainly , Rom. 2.13 . For not the hearers of the law , but the doers of the law shall be iustified . And that the Apostle speakes here of the morall law he shews after , vers. 21 , 22. where he discourseth of some branches of the Morall law : So Rom. 10.5 , 6. For Moses describeth the righteousnesse which is of the law ( yet he doth not say which is by the law ) that the man which doth these things shall live by them , but the righteousnesse which is of faith speakes thus : Whosoever beleeves on him , shall not be ashamed , vers. 11. So that the law you see by these places seems to stand upon opposite termes to grace . And this is the Objection which you see I have raised to the height : and if this be cleared , then all is done , &c.

Now against these I might oppose divers other Scriptures , which seeme to speake against it . Gal. 3.11 . But that no man is iustified by the law it is evident , for the iust shall live by faith . Againe , Gal. 3.21 . If there had beene a law given that could have given life , verily righteousnesse had beene by the law : that is , if the law had beene able to justifie or save any man , it should have done all men : God would never have sent Christ , but by the works of the law shall no flesh living be iustified , Gal. 3.10 . Who ever are under the workes of the law , are under the curse : and if under the curse , who ever look for life by obedience to the law , then surely God did not set up this with this end , that we should have life by obedience to it . The law entered that sinne might abound , saith the Apostle , and if the Law was given to shew the widenesse , greatnesse of sinne ; then surely not that we should be justified by obedience to it , &c. Besides , It was given foure hundred and thirty yeares after the promise : God gave the promise of life and justification before to faith ; and had he after given the law that we should have life by working , then had God beene contrary to himselfe , changeable in his purpose , and repented of his former mercy ; but not this , therefore not the other .

Besides , God could not expect that we should doe , that we might have life ; because we were to have life before we could doe : Christ saith , Quod moveor exiliter ad te , non nisi a te Domine . Chrys. Without me ye can doe nothing . We have no life but of Christ , he is our life , He that hath the Son hath life , and he that hath not the Sonne hath not life : and dead men cannot work : we could not doe that we might live , seeing we were to be made alive that we might doe .

Againe , God never purposed life upon obedience , because he had decreed another way to conferre life upon men ; this you see plaine , Gal. 3.11 . where the Apostle debates the same thing , But that no man is iustified by the law it is evident ; Why , how is that evident ? because , saith he , the iust shall live by faith : as if he had said , God hath decreed another way to life ; and therefore surely the former is not the way .

But yet you will say , It seemes as if the law did require us to do , and promise life to doing : and if so , certainly the law stands upon opposite tearmes to grace ; and therefore can neither be a covenant of grace , nor subservient to it . And if they doe not stand upon opposite tearms , how shall we understand this , Doe this and live ? For the reconciling of this opposition , and unfolding the meaning of Doe this and live , I will lay downe sixe or seven particulars to be considered of .

1. Doe this and live , hath not reference to the morall law onely , but to the ceremoniall also ( as in Levit. 18.4 , 5. ) which was their Gospel ; especially if you looke upon the ceremony , not as it is an appendix to the Morall law , but as it carries a typicall relation to Christ , as every lamb slaine did point out to Christ , and say , Behold the Lamb of God that taketh away the sinnes of the world . The Gospel was darkely administred and shadowed out by the Ceremonie .

2. This was not spoken of the law abstractly , and separately considered ; but of the Law and Promise ioyntly ; not of the Law exclusively , but of the Law inclusively , as including the Promise ; as having the Promise involved with it .

3. He doth not bid them Doe and live by doing ; but doe and live in doing ; we may live [ in ] obedience , though we doe not , nor cannot live [ by ] obedience . We could not live by them , till we had life ; but that is not by doing , but by beleeving , as Christ saith , You would not come to me that you might have life ; that was not by works , but by grace . If there had beene a law given that could have given life , either life that we might obey , or life upon our obedience ; verily righteousnesse should have beene by the law .

4. Some thinke that God after he had given the promise of life , and tendered life upon beleeving , he repeated the covenant of works in the law , to put man to his choice , whether he would now be saved by working or beleeving . And this the rather to empty them of themselves , and answer them in these thoughts , which perhaps they might think that they were able to come to life by obedience , and therefore God puts them to the triall : and lest they should thinke that any wrong was done to them , he gives them a repetitition of the former covenant ; and as it were , puts them to their choice whether they would be saved by working or beleeving ; that when they were convinced of their owne impotencie , they might better see , admire , adore , advance the mercy of God who hath given a Promise , sent a Christ , to save those that were not able to doe any thing towards their own salvation .

5. Others think that Doe this and live , hath reference onely to a temporall and prosperous life in the Land of Canaan : if they would be conformable to that law which God had given them , and obey him in his commands , then should they live , and live prosperously in the Land of Canaan which he had given them : he would blesse their basket and store , Deut. 28. &c.

6. There is another interpretation , and that is , that Doe this and live , though it was spoken to them immediately , yet not terminatively , but through them to Christ , who hath fulfilled all righteousnesse for us , and purchased life by his own obedience .

Some of these I reject , and I can close with none of these , only I propound this tariety . I will give you my own thoughts of it in briefe .

I grant that in the externall view of them ( what ever it is in truth ) the Law and Gospell doe seeme to stand upon opposite tearms , but yet these opposite tearms on which the Law seemes to stand , had its subservient ends to Christ and Grace . For all this was but to awaken them , and convince them of their own impotency , to humble them for it , and to drive them unto Christ . If indeed we looke upon the Law separately , so it seemes to stand upon opposite termes , and we may answer the question , which yet the Apostle concludes , Is the Law against the Promises ? God forbid , and say , yea it is against the Promises , as it saith , Doe this and live ; for if of works , then not of grace . And therefore we must so interpret this ; Doe this and live , that we may not make it against the Promises . Now I say , * * Lex & Evangelium mutuo sibi dant manus . Pet. Mart. Lex & Evangelium sunt subordinata & opposita . Alst . if you looke upon the Law separately , so it stands upon opposite termes and is against the Promise . But if you looke upon it relatively , as it hath respect to the Promise , so these opposite termes have their subservient ends to the Promise and Grace . And that by convincing us of our own impotencie and weaknesse , that we might goe over to Christ and the Promise for life . I shewed you this was the difference between the Covenant made with man in Innocency , and between Gods requires in the Law : In the former , God did not require obedience , that man being burthened with the weight of his worke should goe to Christ , but this was it God aymed at there to have that which was his due from man . But now in the Law God doth require his right for no other end , then that man being convinced of his weaknesse , and impotency , might flie to Christ . And therefore though doe this and live be against the promise , yet if you look upon the end wherefore God said so , to discover our weaknesse , to humble us for it , to drive us out of our selves ; so you will see sweet agreement and subserviency to the Promise . Lex docendo & jubendo , quod sine gratia impleri non potest , homini demonstrat suam infironitatem , ut quaerat demonstrata infirmitas Salvatorem , a quo sanata voluntas possit , quod infirma non posset . Lex igitur adducet ad fidem . Aug. epist. centes . quadrag .

There is a seeming contradiction of Ieromes , true on both parts . Cursed is he that saith , God commandeth impossibilities . And cursed is he that saith , the Law is possible . This seemes strange , did not God command the Law , and is not the Law impossible ? It is true it is so . And therefore God did not command the Law with expectation we should fulfill it ; we were not able to obey it , nor it to help us , as you see both , in Rom. 8.3 . But God commanded the Law , God saith , doe this and live , to discover to us our impotency and weaknesse , and stirre up our hearts to looke out after Christ , who hath fulfilled all righteousnesse for us , both legis & crucis , he hath undergone the penalties , and obeyed the precepts , borne our curses , done our services .

The course that Christ takes with the young man is very observable , and fully proves that which I have said to you , you shall read it in Matth. 19.16 . and so on . Good Master , saith he , what shall I doe that I may inherit eternall life ? Here was his question , &c. You shall see Christs answer in the latter end of the 17. verse . If thou wilt enter into life , keep the commandements . This was a strange Answer , was the Law a way ? wherefore did he then come into the world ? or was the young man able to keepe it ? that is impossible , Rom. 8.3 . and doth not the Apostle say , Who ever are under the works of the Law , they are under the curse , because cursed is he that obeyeth not in all things in the booke of the Law , and that is impossible . This was therefore a strange Answer that Christ made to his Question , he doth not say , as in other places , If thou wilt enter into life beleeve , but here , keep the commandments , yet if you looke now upon the person to whom Christ spake , and the end wherefore , you will see the meaning . The person to whom , was a proud iusticiary , one that swelled in a fleshie opinion , that he had kept the whole Law , and therefore should be saved by it , as he tells you afterward . All this I have kept from my youth , and therefore Christ sets him to the Law , not for an instrument of justification , for he answered the same Question otherwise , in Ioh. 6.28 , 29. but he sets him to the Law as a glasse to discover his imperfections , that being convinced of his impotency , and being humbled for it , he might come over to Christ for life and salvation .

When men will be Saviours of themselves , when they looke for righteousnesse by the Law ; Christ bids them go and keepe the commandements , servanda mandata , and this to humble them , and to bring them to him . But if men be once humbled , and broken in the sight of sinne , then * * Omissa legis mentione gratiae promissione solatur , saith Calvin . 3. lib. Instit. cap. de merced . without mention of the Law at all , he comforts them with the free promises of grace : Then he saith , Come to me all that are weary and heavy laden and I will ease you . And the Spirit of the Lord is upon me to preach libertie to the Captive , &c.

So then to conclude ; I conceive the opposition between the Law and the Gospel , was chiefly of their own making , they should have been driven to Christ by it , but they expected life in obedience to it . And this was their great errour and mistake , it was as hard to bring them from seeking life by their own righteousnesse and obedience to the Law , as to force the Sun from the skie . Not that I thinke they did imagine righteousnesse by the Morall Law alone , for there they could not but see they were cast and gone , but by the Ceremoniall Law with the Morall , God had given them these Laws , and often said , Do this and live . Therefore they thought by subiection to them to have life . And what they wanted in the Morall , they went to make up in the Ceremoniall , they would do something the Morall Law commanded , and goe to the Ceremoniall for what they could not doe , not that all did so , yet many of them . But this was farre from Gods end , It was their own errour , and mistake , as the Apostle seemes to imply , in Rom. 10.3 , 4. They have a zeale to God , but without knowledge : for they being ignorant , have not submitted themselves to the righteousnesse of God , but went about to establish a righteousnesse of their own ; they went about it , but could not attaine it , all this was but setting a dead man on his feet , and this arose from their ignorance , their errour and mistake . They did as poore ignorant souls doe with us , we bid them pray , we bid them obey , doe duties , and poore soules all they doe they doe in reference to justification by them , they spin a thred of their own righteousnesse to apparell themselves with all . Poore souls they can thinke of nothing but working themselves to life : when they are troubled they must licke themselves whole , when wounded , they run to the salve of duties , and streames of performance , and Christ is neglected . So hard it is to be in dutie in respect of performance , and out of dutie in respect of dependance ; this is a thing beyond their reach , to doe all righteousnesse , and yet to rest in none but Christs . Domine memorabor iustitiae tuae solius , Lord I will make mention of thy righteousnesse only , and that is mine too , for Christ is made to me , wisdome , righteousnesse — 1 Cor. 1.29 .

And thus I have Answered the first great Query , and those obiections that depended on it . And may lay down these two Positions as firme Conclusions .

1. That the Law for substance of it , doth remaine as a Rule of obedience to the people of God , and that to which they are to conforme their walking under the Gospel .

2. That there was no end or use for which the Law was given , but might consist with Grace , and be serviceable to the advancement of the Covenant of Grace .

I come now to the second Query .

Whether this be any part of our freedome by Christ , Query . 2 to be free from all punishments and chastisements for sinne .

If we do consult with the Scriptures , Answ. they seeme to hold out this to us ; That Gods people , such whose sinnes are yet pardoned , may yet beare chastisements for sinne . That they have been under the rod , under the corrections , and chastisements of God , that is plaine ; Abraham , David , Moses , and all were , and the Apostle tels us , Heb. 12.6 . If we be not chastised , we are bastards and not sonnes , for he scourgeth every sonne he receiveth . And that these corrections have been inflicted on them for sin , the Scripture seems to hold forth Lam. 3.34 . Wherefore doth a living man complaine , a man for the punishment of his sinne ? Let us search , &c. Micah 1.5 . For the wickednesse of Iacob , and for the sinne of Israel is all this — Micah 7.9 . The Church saith , She will beare the indignation of the Lord , because she had sinned against him . Nay , it is laid down as a precedent condition , to goe before Gods removall of calamities from them , that they were to humble themselves for sin , and turne from sinne before God did deliver them , 2 Chron. 7.14 . and in Levit. 26.41 . If their uncircumcised hearts shall be humbled , and if they shall accept of the punishment of their iniquitie , what is that ? that is , if they would iustifie God in his proceeding against them , if they would lye downe in the dust and owne their punishment , and say , that their sinnes have deserved it , and acknowledge Gods Iustice in afflicting them , then would he remember his Covenant and help them . And all this you see was done by the Princes of Israel , when they were punished by the hand of Shishak , 2 Chron. 12.6 . It is said , They humbled themselves under the mightie hand of God , and said , the Lord is righteous , that is , he doth iustly afflict us for our sin we have committed . So that this proves that they were punished for their sins . For if they were to humble themselves for sinne under affliction , if they were to iustifie God in his dealing , then sure God did afflict them for sinne .

But now against this it may be it will be said , Obiect . that this was spoken of the whole Church , and not of them alone who were godly .

I grant it was spoken to the whole Church , Answ. yet the godly themselves were to doe the same duties with them , they were not to be exempted , they were to humble themselves for sinne , as you see Daniel , Ezra did : and if that sin was not the cause , and those calamities inflicted on them for sinne , then were they to hold forth an untruth , for to humble themselves for sinne as the cause why Gods hand was gone out against them , and to accept of the punishment of their iniquitie , and to declare God is righteous in it ; if God did not chastise them for sinne , was certainly to hold out an untruth , which cannot be allowed of .

But admit this , that this was spoken of the whole Church , yet we have places to evidence , that God hath punished his owne people for sinne , such as was his deare ones . Moses and Aaron they were shut out of Canaan , God would not suffer them to enter into the Land of Promise . And this was a great affliction : and if you looke into Numb . 20.12 . you shall see that this was for sinne , because they sanctified not God at the waters of Meribah . As he tels them ; Because you beleeved not to sanctifie me in the eyes of the children of Israel : Therefore you shall not bring the Congregation into the Land .

So David , of whom God professeth , that he was a man after his owne heart , yet you see how God did chastise him , his child dies , the Sword should not depart from his house , his owne sonne rose up in rebellion against him : these were great calamities ; and if you look into the 2 Sam. 12.10 . you shall see the cause of this to be his sinne , his murder and adultery . Now therefore the Sword shall never depart from thy house because thou hast despised me , and hast taken the wife of Vriah to be thy wife .

But now against this it may be it will be said , Obiect . these were examples under the Old Testament , and therefore will not prove , for they were under a different covenant to the godly now .

I told you in the answer to the former question that some Divines did distinguish of a threefold covenant : Answ. a covenant of Nature , a covenant of Grace , and a subservient covenant ; which last was that which was made with the Iewes in Sinai , contained in the Morall , Ceremoniall , Iudiciall laws : a covenant which though it stood upon opposite tearmes , yet had it's subservient ends to the covenant of grace . A covenant which God made with israel when they were to enter into Canaan , and had chiefly respect unto their good or evill in it . Wherein God promised blessings upon obedience , and threatened calamities and judgements on them if they disobeyed . As you see them at large annexed to it , in the 28. and the 29. Chapters of Deuteronomie . And all this by way of subserviencie unto the covenant of grace , that when they saw they were neither able to obtaine life , nor outward mercies ; nor keepe off death , and temporall evils , by their obedience to it , they might look out for the promise of grace , and long for the Messiah , and expect all these upon better grounds : And into this covenant they did all enter with God , and bound it with an oath , and a curse , as you see in Deut. 29.12.19 . God for his part ingaging himselfe to blesse them in the Land of Canaan whither they went , if they obeyed his commands ; and threatning to punish them there if they did not obey him . To all which they did subscribe , as you see there , and bound it with an oath and a curse . And therefore some interpret those words , Doe this and live , to have respect alone to their well-being in the Land of Canaan , and in this life . I have read a story of the Sadduces , who you know denyed the resurrection , and consequently , I suppose , the immortalitie of the soule : they were men skilfull in the law , and observant of it , though they held this great error : upon consideration of which , one demanding of them wherefore they kept the Commandements , seeing they denied the resurrection : they answered , That it might goe well with them in this life ; that they might inherit temporall blessings by obedience to it . I wil not say that they served the end of the law in this , for certainly God gave the law for higher ends ; But this , I may say , that it may be they served the end of it better then they that asked the question . It might be , they who asked the question , kept the law for iustification : you read of such a spirit in them , Rom. 10.3 , 4. some there were that looked to be iustified by obedience to it : and that was farther from the end of God in giving of it , them to keepe the law that it might goe well with them in this life : of the first 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there is not one tittle in the Book of God , but for this second there seemes much : You read of something to this purpose in the fifth Commandement , Honour thy father and thy mother , that thy dayes may be long in the land whither thou goest to possesse : and something of it in the second Commandement ; and a great deale more in the 26. Deut. 16 , 17 , 18 , 19. and wholly in the 28. of Deuteronomie : though under these temporals , spirituall things were shadowed and apprehended by those who were spirituall .

It is true , the things that were commanded and forbidden , were morally good and evill , and so of perpetuall observance ; yet the tearmes on which they seeme to be commanded and forbidden , and they obeyed , are gone , which were prosperitie or calamities , good or evill , in the Land which God gave them . And hereupon they are said still upon their disobedience to breake Gods covenant , which could not be the covenant of grace , for that is not broken , It is an everlasting covenant , like that of the waters of * * Isa. 54.9 . Noah . A covenant that shall not be broken ; it depends not upon our walking and obedience , it is not made upon our good behaviour ; Obedience might be the end , but not the ground or motives God had in making it : nor could it be a covenant of workes with reference to life and salvation ; for that broken , is not capable of renovation , and renuing ; but it is spoken of this subservient covenant , which God made with them , and under which they stood . This I onely suggest ; And I do not see any dangers it leads us into ; yet am I not peremptory in it : But admit this ( which yet is the greatest advantage can be given to them ) admit , Suppositio nil ponit . I say , that the Iews were under a different covenant ; and that it was such a covenant as is expressed : wherein God promised and bestowed temporall good upon them , upon their obedience , and threatened and inflicted temporall evils upon them for their disobedience ; yet were they under a covenant of grace also as well as we ; that sure all grant : and the Apostle speaks plainly in Act. 15.11 . We hope through the grace of Christ to be saved as well as they , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And there were such as were Gods choyce people , who were not onely under , but in this covenant of grace , that yet were chastised and afflicted for sinne ; Moses , David , Hezekiah , Isa. 38.17 .

And therefore this will not be of moment to overthrow this Position , viz. That God doth afflict his owne people for sinne .

Though it should be granted they were under a different Covenant , yet that covenant was not a covenant of works , as I have shewed ; notwithstanding this covenant , yet were they under the covenant of grace also : yet were they his children , his choyce ones ; and they were afflicted for sinne . And therefore notwithstanding this , the position is firm , That God afflicts his people , his children for sinne .

But to take away the occasion of that simple Cavill , that these are places alledged out of the Old Testament , and therefore prove nothing to them , though I am farre from allowing of any such exceptions , because they are full of danger , & lead you upon more rocks then you can yet discerne . The Harmonie of Scripture must be preserved , it is one way to find out truth in doubtfull points ; and it is the work of the Ministers of the Gospel ; the great worke , to discover and preserve the Harmonie of them ; and not to make one piece of Scripture to quarrel and clash against the another . Certainly there is a sweet Harmonie , and agreement betweene the Old and New Testament ; God is the same in both , And had we wisedome , we should see the mutualnesse , subserviencies , and agreements , even in those places that seeme opposite .

But that you may not have , or rather take an occasion of exception ; we will from the Old goe downe to the New Testament , and see if the same position be not confirmed there also : I thinke we shall find them both to speake one language in this point .

Looke into 1 Cor. 11.30 . the Apostle having before told them of the fearefull sinne of prophaning the Lords Table , and unworthy partaking of this Ordinance ; he tels them at last ; That though they did not take notice of it , yet this was the great cause of that sicknesse , weaknesse , death , which God had inflicted on them , and now reigned among them — for this cause , viz. unworthy partaking , many are weake and sickly among you , and many are fallen asleepe . Can you have a clearer place ? here is affliction and punishment set downe ; here is the sinne set downe : and lest all this should not be enough , he tels them , for this sinne is this punishment : For this cause many are sicke . —

But you will say , Obiect . this was not spoken of Gods people ; those of whom this is spoken , were unworthy partakers of the Sacraments ; but Gods people cannot be unworthy pertakers of it , Ergo.

For the answer of this we must know there is a two-fold unworthinesse : 1. Answ. Duplex indignitas , 1. personae , 2. tractationis . the unworthinesse of the person : 2. the Vnworthinesse of present disposition . 1. Vnworthinesse of the person , and that is when a man comes without his wedding garment , unjustified , unsanctified , and thus Gods people cannot be unworthy , this is state-unworthines . 2. There is unworthines of present disposition , or the manner of partaking , when we come not with those present dispositions and affections which are required to such an ordinance ; habituall preparation there may be , & yet want actuall , which lies in examination , excitation of our graces , as the Apostle speakes , Let a man examine himselfe , and so let him eat , &c. the want of which may make a man an unworthy receiver . As may be seene in the prayer of Hezekiah : 2 Chro. 30.18 , 19. Good Lord pardon every one that prepareth his heart to seek the God of his fathers , 1 Cor. 11.32 . though he be not prepared according to the preparation of the Sanctuary : they had habituall ( their hearts were prepared to seeke God ) but they wanted actuall , they were not prepared according to the Preparation of the Sanctuarie . Gods people may have habituall , yet may want Sacramentall preparation .

2. But secondly that they were Gods people you may see in the 32. vers. you are chastned of the Lord , that you may not bee condemned of the world .

It was not a punishment , but chastisement : A phrase peculiar to Saints , and the end is that they may not be condemned with the world ; So that you see this place speakes plaine enough , &c. Let us see further . Rom. 8.10 . Look into the 8. Rom. 10. If Christ be in you , the body is dead because of sinne , where the Apostle shews , that death is the effect of sinne , and though you be in Christ , yet you must die because of sinne , sinne brings death , &c. And that also in the 12. Heb. Heb. 12 , 6 , 7 , 8. 6.7.8 . speakes some thing , He scourgeth every sonne whom he receiveth : what sonne is he whom he chastiseth not ? And wherefore doth he chastise them ? because they are sonnes ? that cannot be the reason but because they are sinners ; correction though not ever , yet here sure implyes offence . So 1. Pet. 4.17 . 1 Pet. 4.17 Iudgement must begin at the house of God . Revel. 2.12 . Reve. 2.12 . to the 16. to the 16. where it is said to the Angel of the Church of Pergamus , of whom God gives this testimonie , that he had kept the Name of Christ , and had not denyed the Faith of Christ ; but yet there were some sinnes among them , that God bid them repent of , least otherwise hee come against them , where he shews their sinnes should bring calamitie if they repented not . 1 Cor. 1 Cor. 10.5 , to 12. verse . 10.5 to the 12. Let not us be idolaters as some of them were , &c. All these they happened to them for examples and admonitions to us : And why admonitions to us , if that wee must not share with them in the same stroakes , if we went on with them in the same sinnes ?

Thus I have given you a taste of some places that seeme to hold out this trueth firmly to us , That Gods people may be chastised for sinne , or that God doth chastise his people for sinne .

Now we will come to draw forth their strength , and see if they be able to stand out against the strength and clearenes of this trueth : wee will first begin with some of their Cavills , which are their Forlorne hope , and then we will come to the maine body of their Arguments , and shall leave a Reserve of strength to come up after all , and make the victory of trueth more compleat and perfect . First , to begin with their Cavills .

God , Cavil . 1 Dr. Cr. in his Christalone exalted 33.34 . pa. say they , doth not afflict his people for sinne , but chastise them from sinne : The father doth not give his childe Physicke to make him sicke , but to take away bad humours , to prevent or remove diseaseases .

Now this I call a meere Cavill . Answ. Afflictions have respect both to time past , and time to come . God doth both afflict his people for sinne , and chastise them ( to use their phrase ) from sinne ; the father doth not only correct his child to make him beware of the same fault , but for the fault already committed ; to bring him to repentance & sorrow for it , and to work out that disposition in him : or to use their owne similitude ; he gives him physicke not to increase his bad humors , but remove them ; We grant it and say , God doth chastise for sinne , not to increase sinne , but to remove sinne ; but yet say , as the bad humours are the cause , he gives him the physick , for if there were no bad humours , there were no need of physicke : So sin is the cause of the affliction , if there were no sinne , there might be no affliction . And if the father may give physicke for the purging out bad humors , before they doe breake out , much more for the correction of them , and cure of them when they doe break out : So if God may afflict men for the purging out a sinfull disposition , much more may hee correct them for the breaking out of this disposition . Indeed their mistake is here , they look upon afflictions , meerly as Physicke , which yet you see doth not stand them in great stead . Afflictions they are medicines and rods ; Micah 6.9 . Iob 9.34 . Lam. 3.1 . they are Rods so called to correct us for sin committed , and medicines to prevent sin to come : or if you doe looke upon them as Physick only , Physick hath a double respect , 1. to our present distemper , to purge out that , and so afflictions are for sinne : 2. to our future health , to recover or gaine that , and so afflictions are from sinne .

A second Cavill is this . Cavil . 2 But you will say we confound things , and set down that for a cause which is but an occasion , God may take occasion from sinne to chastise his people , when yet their sinne is not the cause wherefore they are chastised . For instance ; Davids sinne of numbring the people , upon which God did bring a pestilence upon Israel ; Davids sinne was not the cause of it , Israels sinne was the cause ; Davids sinne was but the occasion ; It is said , in 2 Sam. 24.1 . The anger of the Lord was kindled against Israel , and he moved David against them , to say , Go number the people ; God had displeasure against Israel , and Davids sinne was not the cause of procuring , but the occasion God tooke of inflicting this judgement on them .

The like may be said of Hezekiah his sinne in glorying in the riches of his treasure , and the strength of his Magazine , as you see in Isa. 39.2 . He shews all his riches to the Ambassadour of Babylon , upon which act of his pride and vain glorying , God sends the Prophet to tell him , that as he had tempted God ; so he had but tempted an enemy , and shewed him where he might have a booty if he would come fetch it : And that should be the issue of it , for all this Treasure and strength which he had discovered , should be carryed into Babylon . Now this particular sin of Hezekiah , for which God seemes to threaten this calamitie , it was not the cause of it , at the utmost it was but an occasion . And therefore it is a great mistake in these and other places , to lay down those things for causes which are but occasions .

Now to Answer this charge : Answ. I wish first , that they were no more guiltie of confounding things then we are . Certainly , the want of cleare conceptions of things hath been the ground of those mistakes , and erroneous opinions which they have vented — But we will not recriminate , we will come to the Answer . And we say ,

1. By way of Grant , that this or that particular sinne , may sometimes be said rather to be the occasion , then the cause of an affliction .

2. That yet we say , Sinne is not only an occasion , but it is oftentimes a cause , not only of chastisement in generall , but of this or that particular Castigation . As you see , 1 Cor. 11.30 . For this cause many are weake , and many are sicke , and many are fallen asleep . So Psal. 39.11 .

3. And for those Allegations , I conceive they will but afford them little succour . As for the last , that of Hezekiah , we are so farre from thinking that particular sinne of his to be the cause , that we wil not admit it to be the occasion of those calamities threatned . We grant it to be an occasion of the prediction , but not of the punishment . By his sinne God takes occasion to foretell the calamitie which he had decreed , but this was no occasion either of the decree it selfe , or of the evill decreed . And for the other , that of David , it was not meerely an occasion taken , but there was an occasion given by Davids sinne . It was not only an occasion , but a cause too ; if Israels sinnes were the deserving , Davids sinne was the appearing cause ; if Israels sinne did procure this , yet Davids sinne gave the finishing and concluding stroke . Not only his sinne in numbring of them , but the omission of that dutie which God required , when they were to be numbred , which was , Every head that was numbred to give an offering to the Lord , that there be no plague among them when they were numbred , as you see , Exod. 30.12 , 13 , 14 , 15. which being omitted , God brought a plague on them .

This is all I shall say for Answer to these Cavils which are made , we will come to their maine body of Arguments .

The first Argument , Arg. 1 whereby they would prove that God doth not punish for sinne , is this , If God doe take away the cause , then he takes away the effect also . Sinne is the cause of all punishment , punishment is the effect of sinne ; now if God doe take away the cause which is sinne , then the effect which is the punishment of sinne : if the body be removed , the shadow must be gone too : sinne is the body , and punishment the shadow , take away sin , and the punishment must needs be taken away . And this seemes to be implyed in that phrase which is used in Scripture for pardon of sinne ; I will remember your sinnes no more , that is , never to condemne you for them , nor to obiect them against you , nor yet to punish you for them ; where he pardons sinne , there he forgives the punishment .

And this seemes to be granted in the thing it selfe , pardon of sinne : what is pardon of sinne , but a removing of guilt ? what is guilt , but an obligation and binding us over to punishment : Spirituall , temporall , eternall ? And therefore if God take away the guilt of sinne , then doth he take away the punishment also .

For the Answer of this , Answ. we are to distinguish of punishments . 1. Temporall . 2. Spirituall . 3. Eternall punishments .

1. For Eternall punishments , so all agree , that they can never lay hold on those whom Christ hath set free , those I say , whose sinnes he hath pardoned .

2. For Temporall punishments as they have relation or subordination to eternall punishments , so we are freed from them also .

3. Nay , thirdly , we are freed from all Temporall punishments .

1. * * Quamvis Deus absolvit vere poenitentes propter Christi mortem ab omni poena satifactoria , non tamen illos liberat ab omni poena medicinali & castigatoria . Dave . in 1. col . 24. p. 127. As they are parts of the curse for sinne .

2. As they are satisfactions for sinne ; eithersatisfaction by way of purchase , or satisfaction by way of punishment . We say Gods justice , yea , and both parts of it , his vindictive and rewarding , his commanding and condemning justice is satisfied .

3. We are freed from them , as they are the meere fruits of sinne , or as meerely penall , for so they are parts of the curse , and so inflicted upon wicked men , but not so inflicted upon the Godly , all their troubles are fruitfull not penall troubles .

4. As they are the effects of vindictive justice , and not of fatherly mercy , so we are freed from all temporall punishments for sinne ; God hath thoughts of love in all he doth to his people . 1. The ground of all his dealing is love . 2. The manner of his dealing is love . 3. And the ends of his dealing are love . 1. Our good here , to make us partakers of his holinesse , Heb. 12.10 . 2. Our glory hereafter , to make us partakers of his glory .

If Christ have born what ever our sins deserved , Arg. 2 and by that satisfied Gods justice to the full , then cannot God in iustice punish us for sinne , ( that were to require the full payment of Christ , and yet to demand part of us ) But Gods justice is fully satisfied in Christ , &c. Ergo.

I grant Gods justice is fully satisfied in Christ , Answ. he can require no more then what Christ hath done and suffered , he hath abundantly satisfied ; And therefore , farre be it from any to say that God doth chastise his children for sinne , for satisfaction of his justice , Christ hath done that , and hath left nothing for us to beare by way of satisfaction , the Papists say indeed that our sufferings are satisfactions , and therefore they penance and punish themselves . But I know none of ours to say it , we say God doth not chastise us for satisfaction for sinne , but for castigation and Caution , to bring us to mourne for sinne committed , and to beware of the like .

But secondly , God may chastise the Saints for the sin , which yet he forgives , and Christ hath borne the punishment of Though Christ hath borne the punishment of sinne , Concedo fideles post peccatorum remissionem multa Dei flagella sentire ; sed nego haec illis infligi , ut per has passiones divinae justitiae satisfaciant . Daven . Medicina , non poena , castigatio , non damnatio . Aug. yet may God fatherly correct his people for sinne . Christ endured the great showre of wrath , the blacke and dismall showre of displeasure for sin ; that which falles upon us , is a Sun-shine showre , warmth with wet , as wet so warmth , of love , to make us fruitfull and humble , he dranke the dregs of that bitter cup , so much as would damne us , and left so much for us , as to humble us . That which you suffer for sinne , is not penall , arising from vindictive justice , but medicinall , arising from a fatherly love . It is thy medicine , not thy punishment , thy chastisement , not thy sentence , thy correction , not thy condemnation . In briefe then , God may chastise the Saints for those sinnes for which Christ hath satisfied , and he himselfe hath forgiven for many reasons . Tribus de causis fideles castigantur . 1. Ad demonstrationem debitae miseriae . 2. Ad emendationem laebilis vitae . 3. Ad exercitationem necessariae patientiae . 1. In terrorem malorum . S. Augustine names three . For the demonstration of our due misery , for the amendment of our life , for the exercise of our patience . I shall name these five .

1. God may doe it for the terrour of wicked men , that they may read their destiny in the Saints miseries . If it be thus done with the green tree , what shall become of the dry tree ? if it thus befall the Sheep of Christ , what shall become of Wolves , of Goats ? If he deale thus with friends , what shall become of enemies ? If iudgement begin at the house of God , where shall the wicked appeare ?

2. For the manifestation of his justice , 2. In manifestationem justitiae . that he might declare to the world that he is just : if he should punish others for sinne , and spare his own , wicked men would say he were partiall , he respected persons , and therefore to declare he is just and impartiall , he will chastise his own .

3. To remove scandall . 3. Ad removenda scandala . The sinnes of the Saints , they bring scandall upon Religion , their sinnes are the sinnes of publique persons , every one stands for many . God was more dishonoured by Davids uncleannesse , then by all the filth of Sodome , the wayes of God were blasphemed thereby , as the Prophet tels him , and upon that ground , because he had given the occasion , therefore God would chastise him , 1 Sam. 12.

4. 4. In Cautionem alioman . For Caution to others : others woes should be our warnings ; others sufferings , our sermons ; and standing sermons to us to beware of the like : thus God doth chastise , ne in alios grassetur peccatum , lest sinne should spread : the Apostle sets downe this at large in the 1 Cor. 10. from the 5. to the 12. Lots wife was turned into a pillar of salt , ut te condiret , to season thee . 2 Cor. 1.13 , 14.

5. 5. In salutem illorum . For their owne good here , and furtherance of their salvation hereafter : their good here , 1. To humble them more for their sinne : when sinne comes clad and arrayed with a crosse , or sad affliction , then it workes deeper for humiliation ; afflictions draw mens thoughts inward , as the wicked , so the godly have sometimes a carelesse care , that can heare the indictments of sinne , and yet not lay sinne to heart ; and therefore God opens their eares by discipline ; In their moneth you shall finde them : Schola crucis , est schola lucis : Gods house of correctiō , is his school of instruction : when an affliction is upon us , we are then ready to listen to the indictments of sinne , the checks of conscience , the reproofes of God ; and will be ready to lye downe , and humble our selves under them : that 's one end . 2. To work the heart at further distance with sinne . 3. To prevent the like : Ictus piscator sapit : our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , will be our 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , our sufferings will be our warnings . Men that have felt the sting of the Serpent , in affliction for sinne , will beware of the spawne of the Serpent , in the pollution of sinne . We read that before the Babylonish captivitie , the children of Israel were ever and anon falling into Idolatrie , and the whole Creation was scarce large enough for them to make Idols of ; they could scarce finde creatures enough to make Idols of . But after God once carried them captive into Babylon , and scourged them soundly for their Idolatry ; of all sinnes to this day , they never returned to Idols : even to this day they abhorre pictures . Many other reasons might be laid downe . In summe here is the maine ; God doth chastise us to make us partakers of his holinesse here ; of his glory hereafter . And indeed , to sweeten heaven and glory to us . The Philosopher Zeno sought out torment to helpe him to tast pleasure ; Per angusta ad augustum , per spinas ad rosas , per motum ad quietem , per procellas ad portum , per crucem ad coelum contendamus . and said , Pleasures were nothing worth if they were not thus seasoned : those light afflictions you have here for a moment , will be a mighty set off to that farre more exceeding , that eternall weight of glory . —

I will proceed no further .

Vnto all this give me leave to add thus much in this unhappy difference , and we will conclude this Answer . I will but give you a few thoughts to consider of .

1. Sinne doth naturally bring evill on us : as there is peace and good in the waies of holinesse , so there is evil and trouble in the waies of sinne ; they are never separated : trouble is the naturall and proper fruit of sinne , that which it naturally beares . Nay it is in the very bowels of it : Sinne is malum Catholicum : It is a bigge bellied evill ; all evils are the births of sinne : if you could rippe up sinne , you should find all evil in the bowels of it : there may be evil of punishment where there is no evill of sinne in it ; but all evil of punishment lies in the evil of sinne : all the Commandements were given for good , and your good lies in obedience to them . And he that breakes Gods bounds , doth necessarily runne upon evill and trouble : Sinne is the birth of our hearts , and trouble is the birth of sinne ; and trouble is as true a child of sinne , as sinne is the naturall issue of our souls . This is the first : sinne doth not only by consequence and Gods ordination , but naturally , bring evil and trouble .

2. Secondly , the evil that sin brings , or the trouble that comes by sin ; either it is by chance , or by providence , and by Divine dispensation : But not by chance . Job 5.6 . Iob tels us so ; and sure he tels us truth ; Afflictions they doe not arise out of the dust : And Christ saith , Dispouit membra pulicis et culicis . Aug. There cannot a haire fall from our head , without a providence : And if not a haire , if not the smallest thing without a providence , then much lesse the greater . So then the evil that comes by sinne , is not by chance , but by providence , Divine dispensation .

3. If from providence , then either from Gods active , or from his passive providence : or if you will , take it thus ; either by his permissive providence , or by his active ordaining providence . To say by his permissive providence onely , this cannot so well suit with God who is all act , nor with the words of the Prophet , Is there any evill in the Citie which I have not done ? You know it is meant onely of the evils of punishment ; not of the evill of sinne , there God hath no hand .

There are many things which God permits in the world , which he doth not doe ; those are the evils of sinne . But the evils of punishment these he permits and doth too . Is there any evill in the Citie which I have not done ? And in Isa. 42.24 , 25. where the Prophet makes the same question ; and gives the same answer . Who gave Iacob for a spoyle , and Israel to the robbers ? Did not the Lord , He against whom we have sinned ? — So that you see all these come from divine dispensation . God brings this evill , and he tels us for sinne too .

4. If God doe in providence bring any evill upon his people , then either out of love , or out of anger , or out of hatred .

1. Not out of batred ; so we grant that cannot be : there is nothing that God doth to his people , that is any fruit or effect of hatred . Indeed afflictions on the wicked are fruits of hatred ; some droppings before the great showre of wrath fall upon them ; but it is not so with his owne people .

2. Then secondly , either out of love or anger . Certainly not out of anger meerly without love ; for the principle , the ground , the end of all his dealings with his people is love ; there is nothing he doth to them separated from love , there is love in all ; Nay , and I say , from love they proceed : for all his waies are waies of mercy to them that feare him , Psal. 25.10 . But because afflictions , and chastisements are evils , and doe seeme to be the effects of one angrie and displeased ; therefore I say , though they come from love , yet from love displeased , from love offended . Paul saith , Phil. 2.27 . Phil. 2.27 . God had mercy on him in restoring Epaphroditus to health . Why ? had it not beene a mercy to Paul if he had died too ? Are not all his wayes , wayes of mercy ? and therefore though he had died , had it not beene a mercy too ? What shall we say to this ? shall we say it had been a mercy in the issue , and event , as God would sanctifie it to him , and doe him good by it , as he himselfe saith , All things shall worke together for good to them that love God , Rom. 8.28 . Indeed this is good , but this is not all ; sinne it selfe may be a mercy in the issue . But the Psalmist saith , all his wayes , are wayes of mercy , not a step God takes towards his people , not an action that God doth , not one dispensation of providence , but it is out of mercy . And therefore what is the meaning , God had mercy on me in restoring of him ? what needs he to say so ? seeing it had beene a mercy if he had beene taken away ? and God had shewed mercy to Paul if he had died ? why then doth he say , God had mercy upon me in restoring of him ? Indeed it had been mercie to Paul if he had died , but a correcting mercy , mercy in chastisement ; The Apostle seemes by this phrase to imply a medium , or at least a difference between mercy restoring , and mercy depriving of him . It had beene mercy , but a correcting mercy , had God taken him away . — So I say here , though afflictions and chastisements are out of love ; yet because they are in themselves evill , therefore I say , they proceed often ( not alwaies ) from love displeased , from love offended .

We say indeed , that God is angry , not that we are to conceive there is anger in God , he hath no passions or affections in him ; but we say he is angry , Ira non est affectus , sed effectus in Deo . because he deales with us , as men use to deale with such with whom they are angry ; they withdraw from them , they chide them , they rebuke them , correct them ; and so doth God , in a paternall displeasure , with them he dearely loves .

But we will come to shut up this Query in a few particulars which we will lay downe for your full satisfaction in it .

God doth not ever chastise his people for sinne . I say , Posi . 1 all the chastisements which God inflicts upon his people they are not for sinne : there are some which he inflicteth for the prevention of sinne ; as Pauls temptation was . Some for the triall of Graces , as Iobs affliction seemes to be . 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Divines doe distinguish of divers kinds of afflictions . Some are castigations for sinne ; some are testifications to the truth ; some are probations of our faith , and exercitations of our Graces . So that though it be granted God doth chastise for sinne , yet all the afflictions with which God doth exercise us , they are not for sin : though it might be said , that sinne is the generall ground of all calamities ; yet it may be said , that this or that affliction , hath not any particular sinne the procuring cause of it . As you see in Iob and Pauls trials .

God doth sometime take occasion by the sins of his people to afflict and chastise them . Posi . 2 And it may be thus farre will be granted on all hands ; many will grant sinne the occasion , who will not grant sinne the cause wherefore God afflicteth his people . I say , many will not grant sinne the cause , who yet will admit of sinne an occasion why God doth afflict his people . And indeed , this or that particular sinne doth often rather seeme to be an occasion , then a cause of the punishment . Sinne may be the cause , and yet this or that particular sinne may be but the occasion : As I have shewed before .

God doth not onely take occasion by sin , Posi . 3 but God doth often for sin chastise and afflict his people : For sinne I say , not onely for the preventing and cure of sin ; Psal. 39.11 . 1 Cor. 11.30 . but for the punishment and correction of it : As I have shewed at large . God makes us to see sinne in the effects , when wee will not see it in the cause , to see sinne in the fruit of it , when we will not see it in the root . God discovers sin to us in his workes , when we will not see it in his Word ; That which we will not learne by faith , he will teach us by sense , A rod is for the back of a foole . Pro. 10.13 .

When God doth chastise his people for sinne , Position . 4 his chastisements , they are not , 1. fruits of Wrath , or parts of the Curse , there is no wrath in them ; 2. they are not satisfactions for sin ; 3. they are not out of vindictive Iustice ; 4. they are not meerly poenall ; but medicinall ; 5 the ground is displeased love , and the end is fuller embraces .

And this shall suffice for the answer to the second Query , which I hope may satisfie . Wee will come to the next , the third Query .

Whether this may consist with our Christian freedom , to be tyed to doe duty because God hath commanded . The question might have been parted into two , 1. whether it may consist with our Christian freedome , to be tyed to the doing of dutie ; and then 2. whether to be tyed to the doing of them because God hath commanded .

And we shall finde both these opinions held . 1. That it is an infringement to our freedome we have by Christ , to be tyed to the performance of duty at all . 2 And it is far below the free spirit of Saints to be tyed to the doing of dutie because God hath commanded . So that you see they might have been separated , but for brevity sake , wee will fold them up together in one Question ; but yet shall answer both parts distinctly .

And first for the first part ; Answ. 1 Whether it may consist with our Christian freedome to be tyed to the doing of dutie . I say it is a Question out of Question . It is no infringement to our Libertie in Christ to be tyed to the performace of dutie : It was the great end of our freedom and redemption that we might serve him . Christ redeemed us from sinne , but to service ; As Zachary in his song , Luke 1.74 , 75. That we being delivered from the hands of our enemies might serve him without feare , in holinesse and righteousnesse all the dayes of our life . Christ hath not redeemed us from the matter of service , but from the manner of service : he hath redeemed us from a slavish spirit in service , Eo quod jugum grave , quod tuum leve . to a son-like ; from a spirit of bondage , to a spirit of libertie ; hee hath broken the bonds of subiection to other Lords , that wee might take on us the yoke of service to him , whose * yoke is easie , whose burden is light , Mat. 11.30 . And therefore the Apostle inferres , after hee had set down the main priviledges which we enjoy by the redemption of Christ , as Iustification , freedome from the guilt and power of sinne , hee saith , therefore we are debtors not to the flesh , to live after the flesh , but to the spirit , to live after the spirit , &c. Rom. 8.12 . A trueth so plaine , Rom. 8.12 . as if it it were written with a Sunbeame . It is as easie to separate the light from the Sunne , as holines and obedience from the person iustified , &c. The grace of God which hath appeared to us , saith the Apostle , teacheth us to deny ungodlinesse and worldly lusts , and to live piously godlily , & soberly in this present world , 2 Titus 11.12 . 2 Tit. 11.12 So that of the first part there is no controversie , it doth consist with our freedome to be tyed to obedience or performance of dutie , nay , it is part of our redemption , and part of our freedome : And indeed that is true and reall bondage , which is not ioyned with sincere and true obedience .

But now there is some controversie about the second part of it ; Whether this be any infringemēt of our Christian liberty to be tyed to duty , because God hath commanded . Many ( though they would do dutie , yet they would not be tyed to it , they would rather doe it upon the inclinations of their owne spirits , then upon the impositions of God . There are three mistakes about this .

Some thinke they ought not to do duty , Mistake 1 but when the Spirit of God doth move them to it .

Indeed when the Spirit moves , Answ. 1 it is good to goe , spread your sailes when the winde blowes , open when he knocketh . As it was said to David when he heard the noise in the Mulberie trees then he should go out , 2 Sam. 5.24 for God was gone out before him : So when you finde such strong movings upon your spirits , it is good to take those hints of the Spirit , it is good to close with the season . Many are like harlots that will murther the child in the womb , to avoid the trouble of child-birth : So they will murther the births of the Spirit , because they would not be at the trouble of the worke . That is a fearfull sinne , to cast water , and quench and coole any motions of the Spirit of God . When God moves , hee comes with power too , for the performance of the dutie , then we goe full saile , and it is good to take those hints . But good hearts do often here mistake to their owne perplexing , and think if they do not goe with every motion how unseasonable soever they have quenched , and rejected a motion of the Spirit . I conceive it therefore not amisse to tell you that somtimes Satan may put us upon dutie , when wee think the Spirit of God doth it , and that you will thinke is strange , but yet it is a trueth . And there are foure times when Satan doth usually put men on duty .

1. When our spirits are much sunk and downe , either oppressed with temptations or troubles , then he may put you on to doe dutie : not but that I say God doth at these times put us upon dutie ; but yet sometime Satan too . He deales with us , as the Babylonians with the Israelites , when they were in Babylon , oppressed with their captivitie , then they say , Come now sing us one of the songs of Sion ; so when the spirit is oppressed and overwhelmed , when he thinkes we are upon some great disadvantage , and wee shall but torture our selves , and discourage our selves more , then it may be hee puts us to pray , not to beleeve , like them who dealt with Christ , blinded his eyes , Mar. 14.65 . and then bid him prophecie who strikes him ; so when he hath blinded our eyes , he bids us now see , now prophecie , now pray , when he hath disturbed our spirits , when he hath troubled the sea , that it casts up nothing but mire and dirt , distrustfull and unbeleeving thoughts , then he bids us goe and pray : which yet sometimes helps to lay the storm , and quiet the spirit too , and Satan loseth by it ; it proves his owne disadvanage , unexpected Grace comes in which he was not aware of , nor could foresee .

2. A second time when Satan may put us on duty is , When wee are called by God upon other imployments , either naturall or spirituall . 1. Spirituall , either to heare , to confer , or to do other duties , then he bids thee go pray , he loves to make duties interfere , 2. or when we are called upon naturall imployments , it may be to eat , drink , to sleep , and somtimes he hath carried a poor soule out of his bed , or from his meat , and he must now go pray , which perhaps hath not beene for Satans advantage neither . Thus he sometimes deales with poore soules in temptation , and if they do not do it upon his instigation , then he tells them they have resisted a motion of the Spirit . If they do , why it is for their trouble too ; perhaps he will charge them after all with Popery and superstition , and voluntary penance , that they must rise in the night to go to prayer , &c. Who requires this at your hand ? It were good in such cases to say with a Godly man , who was thus moved to prayer when he was to go to sleep , Get thee hence Satan , I will goe to dutie when God calls , not when thou suggests , I have committed my soul into the arms of Christ , and in his arms I rest and sleep . —

3. A third time when Satan may put us on duty . When we are weake in body , and not able to perform it , when we want naturall spirits to doe the work , then will he put on to it , he knows that if we do it , then he shall by reason of our naturall weaknes get advantage of us . When he puts us to lift loggs , he knows we are weak . When he moves to dutie , he knowes we have no strength .

4. A fourth time when hee puts us upon duty is , When he thinks he puts us upon a snare , when he thinkes dutie will be a snare to us , hee puts us on it not as Gods worke , but as our snare , hee moves us to it meerly as a scruple , and to scruple us further , whether we do it , or do not doe it ; he puts us on duty , not to comfort us , but to torment us and vex us , not to raise us when we are deiected , but to cast us lower , though he be often mistaken .

But yet though Satan doth sometime as you see , yet Gods Spirit doth often move and stirre up the heart to dutie , and when he moves indeed , he moves effectually , he puts you on the dutie , and gives you strength to doe it , he carryes you through it , &c. And it is good to observe Gods times , the hints of the Spirit , and goe with them , which is the first Answer to that mistake .

But though we are to goe when Gods Spirit moves , Answ. 2 yet are we not to neglect when we doe not perceive such sensible motions of the Spirit . Grace moves us , or should move us to converse with God every day , and if so , the Spirit moves , the Spirit regenerated , though the Spirit regenerating doth not appeare , and Gods Spirit may move secretly , though not apparently , and sensibly to thy soule .

Besides , if you looke for an immediate call upon the dutie , then you will not do dutie out of obedience to the command . We must doe dutie sometime out of obedience , although we want both a heart to it , and a heart in it . That dutie is esteemed of God which is gotten and wrested out of the hands of the flesh , which is done against temptations and gain-sayings . Besides , if you will never goe to dutie but when the Spirit sensibly moves , you would often want that communion with God which you doe enjoy ; How often have you gone to prayer with a dead heart , and rose with a quicke heart , with a strait , and rose againe with an inlarged heart , with a deiected , and rose comforted ? How often when you could finde no such motion of God before to it , have you yet met with God in the dutie , and injoyed God , in a prayer , in a glorious sweet way ? Isa. 64.5 . Thou meetest him that reioyceth , and worketh righteousnesse , them that remember thee in thy wayes : God loves to meet those that are in his way . Though the Millar be not able to command a wind , yet he will spread his sayls , be in the way to have it , if it come . Though the lame man could not get into the waters , nor command the movings of them : yet he would lye 38. yeares by the waters side , and no question with a deale of longing every time the waters moved ; Oh that some would throw me in ! So though we cannot bring the Spirit to us , yet let us set our selves in the way for him to meet with us . Hold up the performance of dutie : by them you come to see the face of God , to have converses with him , you keepe head against sinne , you get supplyes of strength from Christ , you get above the world , they that speake against performance of dutie , might as well speake against the actings of faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and exercise of Grace : for prayer is nothing else but the communication of the soule with God , the actings of faith , and exercise of Grace . But we will shut up this . So much for the first mistake , which was that some thinke , they are not to doe dutie , but when the Spirit of God moves them to it .

There is a second mistake . Mistake . 2 Some think they are to doe nothing else but to pray , God hath commanded us to pray , and they thinke they are to doe nothing else , and therefore ever and anon they run to their knees , drop as it were a bead , say over a Pater Noster , and too much with a Popish spirit too , even as so much done to compasse life ; so much laid out for the purchase of a pardon , and heaven . There are too many such .

They are especially two sorts of persons .

1. Such who are blind and ignorant , they would faine go to heaven , and they heare they ought to pray , and therefore they go to prayer every moment : they will not lose heaven for want of prayer .

2. Such who are in humiliation , and wounds of spirit : poore souls ! they goe ever and anon to their knees , which yet in some is the dawning of faith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . faith climbing up to Christ , but others they goe upon these , as the salve to heale their wound ; or , as so many bribes for a pardon , as so much good money laid out for the purchase of glory .

Naturally , men run to a Covenant of works , but it must be another worke to bring us to Christ : A convinced man runs to a Covenant of works . But he must be a converted man , that comes over to the Covenant of Grace . So much for the second mistake .

A third mistake . Mistake . 3 Some there are that thinke they are not to doe dutie , because God commands , but because their own hearts incline them to it .

To which I Answer , and say , Answ. That though we must doe duties , because God hath commanded us , yet it is not sufficient to doe them meerely , because God hath commanded them . You must pray , you must heare , and doe other duties ; because God hath commanded , but it is not sufficient you do them meerely , because God hath commanded them .

For the explication of this , you must know there are two-fold lawes . Positive , and Naturall .

1. Lege Grotium in 5. Matth 17. vers. 63. p. Some that are positive . 2. Some that are naturall Or there are some commands which are founded upon Gods will ; and some that are founded upon Gods nature . Those that are founded upon Gods will , are such as are good , because God commands them ; and such were many under the Old Testament , viz. their Ceremonies , and their meats forbidden , which were things neither good nor evill in themselves , but as God had commanded , or forbad them .

Some againe which were founded upon Gods nature , and were intrinsecally and inherently good in themselves ; and not onely good because God commanded them , but in themselves good .

1. Now for the first of these , those which were founded upon Gods meere will , as those lawes before mentioned ; it was sufficient that we obeyed them meerely because God hath commanded them : Act 15.10 . the Apostles called them a heavy yoake , which neither they nor their fathers were able to beare : In calling them a heavie yoake , it demonstrates their obedience to them was more because God commanded them , then out of any inherent intrinsecall goodnesse which was in them . In calling them a heavy yoake , it was a signe that they obeyed them not out of love of the things commanded ; but out of love of that God who commanded them : They were a heavïe yoake , but yet they bare it till God tooke it off ; they were hard lawes , but yet they submitted to them , till God pleased to repeale and disanull them . And indeed , I may call it submission , for their obedience was more out of submission then delight . And for these lawes it was sufficient that they obeyed them meerly because God commanded them .

2. But now the other , those commands and things which were founded upon Gods nature , and were in their owne nature good and holy ; those it is not sufficient to obey , because God hath commanded them ; but there must be an inward principle agreeable to them ; an inward loving and closing with them , which ariseth from the sutablenesse of the heart to them . These commands must not be esteemed a heavie yoake , not a burden , but a delight ; and principles of love are required in the doing of them .

When I say , you are commanded to love God , to feare God , honour God ; it is not enough you doe this because God commands ; but there must bean inward principle bred in us whereby we doe all this : he that loves God meerly because God hath commanded , &c. he loves not God at all ; and if that be all , then if God had not commanded he would not doe this . But a Christian is to doe this though never a command to bind him to it . And he fees so much beauty and lovelinesse in God , his heart is so much taken with him , that he must needs love him .

So for prayer , it is not enough that he pray meerely because God hath commanded ; but he is to goe to dutie out of desires of communion with God ; he goes upon dutie not as a dutie commanded : so carnall hearts doe say they do , who have no love to the duty ; but he goes upon it as a meanes of converse and communion with God ; and thinks it his happinesse when he can enioy a little communion with him in a dutie . He goes upon converses with God , not as a servant to his master , but as a childe to his father ; not as his dutie , but as his nature ; not as his service only , but as his priviledge ; esteeming accesse to God , and communion with him , as one of the top priviledges of a Christian .

Indeed Christians are by their freedome by Christ free from dutie . But these wayes .

1. We are free from dutie as our taske ; for so it was a burden to us ; we are not like to day-labourers in the wayes of God , that are to earne every peny we have at the hands of God ; we are free from dutie as our taske .

2. We are free from dutie meerly as our trade : though we walke in the waies of dutie , yet we walke not in them meerly as our trade ; for that is not for love of the worke , but love of the gaines which come in . A Christian will doe dutie though he see no gaines coming in by it , because he loves the worke ; the worke is reward and wages to him . As a man who loves sinne , whose nature is vassalized to sinne ; he will drinke , and sinne , though to his utter undoing : so a godly man he will serve God , he will hold up in the wayes of obedience , though he find no incomes : such a sutablenesse there is betweene a godly man and the worke , that he will doe it , though he see nothing comes in by it .

3. We are free from slavery of spirit in duty , and doe duty out of a childlikenesse of Spirit , where the one he doth duty because of feare of blowes , feare of the cudgell : were it not for feare of that , that God would punish him , he would not doe the duties . But now the other he would doe duty , although there were no punishment followed the omission of it . He counts this his greatest punishment to be denied communion with God , converses with him ; this is enough to him . You have a child-like speech of Absolon will serve a little to exemplifie this : 2 Sam. 14.34 . Absolon had beene banished from the Court , and Ierusalem ; but afterward , through the mediation of Ioab , was received againe to Ierusalem , but yet denied admission to the Court , he was denied communion with his father , whereupon he sends Ioab to mediate for him . The pardoning of his fault was not apprehended so great a mercy , as the banishment from his fathers sight was esteemed a misery , and therefore he saith , Let me see his face though he kill me : he thought no punishment for his fault to be so great an evill , as to be denied accesse to his father , and communion with him . So it is here with the soule , he thinkes this the greatest punishment to be denied accesse to God , and communion with him . Oh this he esteems the top of misery , rather would he be killed in communion and accesses to God , then to enjoy all freedome in the want , and deniall of it : a corrupt heart he doth duty because of the punishment if he doe not doe it ; a holy heart he doth esteeme this the top of punishment , to be denied communion with him : he esteemes accesse to God and communion with him , to be his top happinesse . Blessed is the man whom thou causest to approach to thee , saith the Psalmist , and herein he conceives his blessednesse to consist , in approaches to God .

4. He is free from duty upon the tenders and tearmes commanded in the law ; he doth not doe dutie that it might goe well with him here ; nor doth he doe duty , to compasse glory hereafter ; he lookes upon communion and converses with God happinesse enough ; his spirit doth not act thus , doe thou pray , doe thou obey , and it shall goe well with thee here , and thou shalt have heaven hereafter ; but he esteemes this a piece of his heaven , to have communion with God ; this is coelum extra coelum ; he needs not be drawne to it by any promises ; there is enough in the thing it selfe , communion with God , to induce him and make his soule desire it .

And he goes upon the duty , as a piece of reward ; which if he can but find God in , and have converse and communion with God in it ; Oh there is heaven enough , glory enough to his soule . As for other prayers wherein his soule hath no communion with God , he hath thus much comfort from them ; that his soule did in such a duty set it selfe in sinceritie to converse with God , to have communion with God , though miserable poore man he wanted it .

Give me leave to give you the difference of these two spirits , Legall , and Evangelicall , in nine or ten particulars , it may be worth your observance .

1. The principle that carries the one upon dutie is slavish ; the other childlike ; one doth these things with a Legall spirit , * * Lege Chamier . l. 15. c. 2. sect. 25. either hopes of rewards by it , or feare of punishment if he doe it not : the other goes upon this , for communion with God , and sees that his reward and happinesse , to have communion with him ; and the want of it , the greatest punishment .

2. The one doth these things as his delight , the other as his burden ; and indeed it must needs be burden to them who find not God in prayer , Multi Deo serviunt non filiorum spiritu sed mancipiorum animo , metu poenae , aut spe mercedis Cameron . either something of God going out from them to him , or something of God coming down from him to them . He that hath to doe with nothing but duty , in duty , to them dutie is tedious ; but they who have to do with God , with Christ in duty , to them duty is delightfull . Now such though they pray , they have nothing to doe with God in prayer , they have no converse with him ; they have to doe with nothing but duty in duty ; yea and not with that neither , they have to doe with the world , with sinne in duty , not dutie in dutie , much lesse with God in dutie : therefore it is tedious .

But the other hath to do with God , that is , he labours , he breathes , his heart gaspes after him ; he it is whom he hath in his eyes , whom he labours after in prayer , though he cannot enjoy him .

3. The one he doth dutie out of convictions of conscience , the other he doth duty out of the propensions of Nature . Many men whose obedience is their precept , not their principle , holinesse their law , not their nature ; many men who are convinced , who are not converted , many that are convinced this they ought to doe , they ought to pray , who yet want hearts to close with those things they are convinced of , and do . Meere conviction is rather a tyrant then a king ; it constraines , it doth not perswade ; Conscientiae renatorum non legis necessitate coactae legi obsequantur , sed legis ipsius jugo liberae , voluntati Dei ultro obediant . Calvin . it forces , it doth not move and incline the soul to obedience , it is but a daring , not a reforming light , it dares a man not to sin , it dares a man to doe dutie , but inables not a man either to hate sin , or love dutie , all that they do is out of meere convictions of conscience , not out of propensitions of nature . Conscience tels you , that you ought to doe these things , but gives no strength to do them . Meere conviction doth but discover the way , tell you what to doe , but it doth not carry the soul in it ; Like a stone set up in the way , it shews the way to the traveller , but gives no strength to walke it . But now where there are principles , where there is grace , it is in the soul as a pilot in the ship , who doth not onely discover the way , but steers us & carries us that way it doth discover .

4. The one he lookes for satisfaction in the dutie by the dutie ; the other he lookes for satisfaction in the dutie by Christ , he works above the dutie for his satisfaction .

5. The one contents himselfe with the shell , the other no content without the substance ; the one goes upon dutie , as the meanes of Communion with God , to see God and enjoy God , and have converse with God in it , the other goes upon it meerly to satisfie the grumblings and quarrels of his conscience .

6. The one doth them , but he looks to live by them : ask many a soul , that prayes how he thinks to come to heaven , he will tell thee by prayer ; But now the other doth them , and overlooks them , looks alone to live by Christ ; he lives in dutie , but not by dutie , he lives in obedience , but yet above his obedience . I live , yet not I , but Christ in me . He looks for as much by Christ , and from Christ , as though he had never prayed a prayer , shed a teare ; Though he have done this abundantly , yet he looks up to Christ in respect of acceptance , as if he had done none himselfe .

7. The one doth these things coldly and formally , the other fervently ; and yet I question not , but there may be coldnesse in a godly man , and earnestnesse in another . If Baals Priests prayed to their Idol so earnestly , much more a naturall conscience to God . A naturall man may pray earnestly ; there is no question but Ahab was earnest , &c. A condemned man may cry earnestly for a pardon . A naturall man may pray earnestly at times , when in feare and horrour , under pangs of conscience , he may now cry earnestly , but not beleevingly . There may be much affection in a prayer when there is but little faith , fleshy affections , naturall affections , raised affections , either from convictions , feares , horrours , these are but the cryes of nature , of sense and reason , the cryes of flesh not of faith ; the affections which faith raiseth , they are not loud , yet they are strong ; though they are still , yet they are deepe ; though not so violent , yet more sweet , more lasting .

8. Againe , one doth duties by way of subserviency to other ends : that which makes dutie desireable to one , is some respects , dutie is desireable but onely in a case : And you know things which yet otherwise are lookt upon as evill may be desired in a Case . As the Merchant casting his goods out of the Ship , he looks upon the thing no way desireable , he casts away his heart with them , but yet in this case he submits to it , to save his life . So they desire dutie , and holinesse but onely in a Case , they looke upon prayer , upon obedience , mortification of their lusts , &c. but as so many hard taskes , and impositions which they must submit to undergoe if they will come to glory ; But the other doth close with these as his heaven , as a part of his happinesse , a piece of his glory — he doth not close with these things out of submission , but out of delight , these are not his penance , but his glory , his desire : As the one he parts with sin , not because it is not desireable , for he weeps after them , but because it is damning , he parts with sin as Iacob with Beniamin , because otherwise he should starve : or as Phaltiel , with Michol , because otherwise he might lose his head : or as the Merchant with his goods , because otherwise lose his life . And so he closeth with holinesse , not out of love and desire to it , but because this he must endure if he will come to heaven . But now the other he parts with sinne as poyson , as an accursed thing which hee desires to be rid of , and closeth with holinesse as his happinesse , which he thirsts to enjoy , and to be swallowed up with it .

9. The one hee doth dutie , as the sicke man eates his meat , not out of desire and delight , but out of reason , it is more out of conviction he must die if he doe not eate , then out of desire or stomach to it . The other doth dutie , as a healthfull man feeds , not meerely out of reason , but out of desire and delight in it , Or the one he closeth with dutie , as with physick , not food , as with a medicine , not with meat : there is reluctance against it , it is no way desireable but in Case , Si quid boui triste feceris , fit de te , potius quum a te , Prospe . in case of health ; but the other closeth with it as a healthfull man with his meat , there is delight , desire , pleasure in feeding , &c. These are the new borne babes that desire the sincere milk , — The one cryes , The good that I would do , I cannot doe , and the evill that I would not doe , I doe ; the other , The good that I have no desire to doe , I doe , and the evill that I desire to do I dare not doe : he would sin , and dares not , because of wrath , he doth dutie and hath no heart to it , because he wants a spirit sutable .

All delight in duties doth arise from a sutablenesse of spirit in the doing of them , if there be not grace within , as well as dutie without , if there be not principles agreeable to precepts , the heart can never delight in them . Here is the ground that a godly man doth walke in dutie , not meerely because it is commanded , but because he acts his nature , in his obedience .

The Law of God which is in the booke is transcribed into his heart , it is his nature , his new nature ; so that hee acts his owne nature renewed , in acting obedience . The eye needs no command to see , or the eare to heare , it is their nature , the command is in it self , the facultie of seeing is the command to see : so far as the heart is renewed it is as naturall for it to obey , as for the eye to see , the ear to hear ; and to live in obedience , as the fish in the water , the bird in the ayre .

And therefore we do not obey meerly , Conclu . because it is commanded , that is for such who have no principle in them , but wee obey out of principles which God hath implanted in us sutable to the commands of God . Indeed the command is the rule without of our obedience , but grace is the principle within ; the heart and command answer one another : As face answers face in the water , or in a glasse , so the heart and the command ; the command is transcribed into the heart . Hence it is that there is so much delight in obedience , because it is naturall to obey , so farre as the heart is renewed ; As it is naturall for the eye to see , the ear to hear ; so for the heart to obey , so farre as it is renewed ; And hence comes delight , Psal. 40.8 . Psal. 40.8 . I delight to doe thy will oh my God , and wherein was this delight , hee shews in the words following , thy law is in my heart , &c. There was the ground , the law was not only his command , but his nature ; so long as the law is your command onely , you cannot delight to do the will of God ; you do duties , but you cannot delight in them , unlesse it be looking upon them , as something for glory , something for heaven ; but when once the Law of God becomes your nature , then you come to delight in obedience , and in the wayes of God .

Actions of nature they are actions of delight ; the eye is never weary of seeing , the eare of hearing , neither the heart of obeying ; that is so farre as it is renewed , so farre as sanctified , because it is his nature . God hath promised in his Covenant , to write his laws in the tables of the heart : poor men you have the Law in tables of stone , and write after it as after a copie , a thing without you , and you have worke indeed , but hee saith hee will write them in the tables of the heart , he will transplant them into the soule , whereby they shall become our nature , and then obedience shall not be a forreine command , a Law without you , but obedience shal be a natural thing , a Law within you , your nature ; hence is that abundance of delight in the Law , as you see in the 119. Psal. up and downe . Hence is that delight in obedience to it , because all this is now your nature , and so farre as that acts it acts with delight .

I grant there may be a kind of irkesomenesse and tediousnesse in us at times , to doe those things which yet are naturall and full of delight ; though it be naturall for the eye to see , and that wherein it delights , the eye is never weary of seeing , as Solomon saith , but that is to be understood of an eye that is sound ; for if the eye before , it may breed a tediousnesse in the eye to do that which it delights so much in . So though it be naturall for the soule to obey , and that wherein it delights , as the fish in the water ; yet if the principles within be disturbed , if wounded , it may breed a kind of irkesomenesse , wearisomenesse , and tediousnesse in the soule , to doe that which yet it had so much delight to doe .

And this may arise from divers grounds .

1. Either their hearts may be damped with carnall affections , 2. or they may be pulled back with the prevailes of corruptions , 3. or they may drive heavily under some vexing , and long temptation , 4. or in case of the spirits withdrawment either in Poenall , or Probationall trials , 5. or in case of Relapsing into sinne . Yet in the greatest unwillingnesse , take a Saint at the worst , hee hath a stronger Byas to God , then any others have , when they are at best , because in the one there is some will renewed , though a will now obscured , or in conflict , in the other there may be some passion , some mood to service , but no will .

And thus much shall now serve for the answere of this third Query . Wherein I have plainely shewed you , that it is no infringement to our Christian libertie to be tyed to the performance of duties , nor yet to obey and doe duties , because God hath commanded them ; onely this is the freenesse of a Christian spirit , though hee doe the duties which are commanded , and doe them because God hath commanded them , yet not meerely because they are commanded , but out of principles of love , delight , and agreablenesse to the things that are commanded : he prayes because God hath commanded him , but not meerely because of the command , but because there is a sutablenesse between his heart and the work , his soul and the duty , and as he desires after , so his soul delights in his approaches and converses with God . I have spoken to it at large : Wee come now to the fourth Query .

Whether the freeme of Christ , Query . 4 or those made free by Christ , may not sinne themselves into bondage againe ? It is affirmed by some : It is denyed by others . I shall answer in briefe . There is a twofold bondage . 1. Vniversall . 2. Partiall , or graduall .

1. An universall bondage , or a state-bondage ; which is a bondage properly so called : and that is three-fold .

1. A bondage to sinne , which is expressed in the 3. Tit. 3. We which were sometimes foolish and disobedient , serving divers lusts . So in the 6. Rom. 20. For when you were the servants of sinne , you were free from righteousnesse . And Iohn 8.34 . He that committeth sinne , is the servant of sinne . 2 Pet. 2.19 . While they promise them liberty , they themselves are the servants of corruption .

2. It is a bondage to Satan ; who is Gods Iaylor , and holds downe poore soules , under brasen barres , and iron gates , not to be broken . Ephes. 2.2 . He is said to rule in the hearts of the children of disobedience .

3. It is a bondage to the Law . 1. the rigour . 2. the curse of the Law .

1. A bondage to the rigour of the Law , which requires , 1. hard things : 2. impossible things : 3. yea and that in such severitie that it wil not accept of the most eminent indevours without performance : 4. Nor of obedience in much , if you faile in a little : 5. Nor will it admit of repentance after all this failing ; one breach is never made up againe , neither by double diligence , nor by repentance . That is the rigour of it .

2. It is a bondage to the curse of it : which is , 1. An extensive and universall curse ; cursed in soule , body , estate , silver , gold , relations , as you see in the 29. Deuteronomie .

2. And it is an unavoydable curse ; thou art not able to obey in all things , and therefore unavoydably concluded under the malediction and curse ; as the Apostle reasons , Gal. 3 , 9 , 10 , 11. As many as are under the workes of the law , they are under the curse ; and how proves he that ? For it is written , Cursed is every one that doth not obey in all things written in the booke of the law to doe them . Where there is the impartialitie of the curse , to every one , and the severitie of it . 1. Who ever obey not . 2. Obey not in every thing ; nay though he should , yet one omission and fayling in his life , would conclude him under it . 3. Who ever continues not to obey in all things — And this is the first , the state-bondage , or bondage properly so called .

2. There is a partiall or graduall bondage , a bondage in part ; or a bondage in degrees , which is a bondage improperly so called .

And that is 1. A bondage in respect of comfort . 2. A bondage in respect of the manner of obedience .

And so we shall answer this in two conclusions .

That the free-man of Christ , Conclusion . 1 or those that are made free by Christ , shall never sinne themselves into the first bondage againe ; they shall never sinne themselves into that universall and state-bondage ; he that is once Christs freeman , shall never againe become Satans bond-slave . 1. He shall never more be a servant to sinne , the promise is , Rom. 6.14 . You are not under the law , but under grace ; therefore sin shall have no more dominion over you . Sin may have a tyranny , but never a soveraigntie : you may be carried captive , as the Apostle saith , Rom. 7.23 . — leading me captive — but you shall not be willing captives ; you may fall into sinne , but you shall never be servants to sinne more ; your eares shall never be boared in token of willing and voluntary subiection to sinne .

2. Againe , he shall never be a slave to Satan more , Satan may get the advantage of him , but he shall never become his willing servant more .

3. So he shall never come under the law more . 1. Not under the rigour of it . 2. Not under the curse of it ; the law can take no hold of him to condemnation . And this is the ground , he is not under the law , but under grace ; if he can sinne himselfe from under grace , then indeed he is againe under all this : But this is impossible , therefore the other ; and so much for the first .

Though the freemen of Christ cannot sinne themselves into a state of bondage againe , into an universall bondage ; Conclusion . 2 yet may they sinne themselves into a graduall partiall bondage , which we will shew in two particulars .

1. The freeman of Christ may sinne himselfe into a bondage in respect of comfort . Thus you see David did , Psal. 51. Restore to me the ioyes of thy salvation : men that will not follow the direction of the Spirit , shall want the consolation of the Spirit ; if they will doe workes of darkenesse , they must looke to walke in darkenesse . Though promises of grace are absolute , yet promises of peace and comfort seeme to be conditionall , not that our walking hath any meriting or deserving power to the procuring of our peace : but that this is the way in which God will bestow it , and continue our peace and comfort . In the waies of dutie we hold up our communion with God , our converses with him , our actings of faith and grace ; and so in these waies comfort and peace as they are procured , so are they continued . Grace is as the fire , comfort as the flame that comes from it ; but as it is with greene wood , if it be not continually blowing , there will be no flame ; so grace is in us , as fire in greene wood , which will quickly gather an ash and deadnesse , if you doe not continue in blowing , if you doe not exercise your graces , you can looke for no flame , looke for no comfort without the exercise of faith , of grace , and sutable walking in obedience . Though promises of grace are absolute , yet promises of comfort , I say , they are conditionall , Psal. 50.23 . To him that ordereth his conversation aright , will I shew the salvation of God . Isa. 32.17 . The worke of righteousnesse shall be peace , and the effect of righteousnesse shall be quietnesse and assurance for ever . Isa. 64.5 . Thou meetest him that reioyceth and worketh righteousnesse , him that remembers thee in thy way , &c. Ioh. 14.15 , 16 , 21. If you love me , keepe my Commandements , and I will pray the Father , and he shall give you another Comforter , who shall abide with you for ever . vers. 21. He that hath my commandements and keepeth them , is he that loveth me ; and he that loveth me , shall be loved of my Father , and I will love him , and manifest my selfe to him . Where you see it seemes all to lie upon condition : so Gal. 6.16 . As many as walke according to this rule , peace be upon them and mercy , and upon the whole Israel of God . So that if men walke not in the wayes of obedience , they may want comfort , they may want peace .

The freemen of Christ may sinne themselves into a bondage by sinne , though not into the bondage of sinne : They may sin themselves into a bondage of feare ; yea and a bondage of trouble ; their sinne may cost them brokennesse of bones , though they shall not sinne themselves into a state-bondage againe . Though you cannot sinne away your grace , yet you may sinne away the evidence , the sense , the comfort of it : Though you cannot sinne away your pardon , yet you may sinne away the sense of it ; nay the comforts of it ; though you have it , yet you have no comfort from it ; it is as though you had no pardon in respect of you ; otherwise you must say a man may have fulnesse of peace , of assurance , and of comfort even in the highest acts of sinne , as some have said . Nay , and you may not onely sinne away the sense and comfort of it , but the evidence and knowledge of it ; as that place of Peter seemes to imply , 2 Pet. 1.9 . He hath forgotten that he was purged from his old sinnes ; new sinnes bring new feares , new guilts and troubles : All the former foundations and resting places of the soule seeme to be shaken , new doubts arise whether I am justified and pardoned , yea , or no ; and these new doubts bring new troubles and feares on the soule .

But you will say this is our weaknesse , Obiect . for the free men of Christ they are let loose to enjoy the free Spirit of Christ , that is say * * Doctor Cr. in his Christ alone exalted . p. 246. they , to have free discourse , and free societie with the Spirit of God , and may heare all the gracious language of Gods thoughts , yea and with application and comfort , and that say some , assoone as he comes warme out of sinne .

This is our weaknesse indeed , Answ. 1 but a penall weaknesse , a weaknesse which is a chastisement of former wickednesse .

There are threefold desertions . 1. Cautionall , for prevention of sinne , as Pauls seemes to be . 2. Probationall for triall , and exercise of grace , as Iobs . 3. Penall , for chastisement of some way of wickednesse , as Davids .

In the former it is our weaknesse indeed , and so is the other , but yet with much difference , for in this it is a weaknesse which we have contracted on our selves , or a weaknesse inflicted in chastisement of former wickednesse , as it was in David , his sinne had brought this on him .

The Spirit of God is a tender and delicate spirit * * Ita nos tractat ut a nobis tractatur . if you grieve him , he will grieve you ; if you wil not follow his counsell and commands , you shall want his comforts and joyes : Your iniquities have separated betweene you and your God . Though sinne make not a totall separation , a finall separation , between us and God , yet it may cause a withdrawment , and breed a distance between God and us , it may cast up such a cloud , that all the faith we have will not be able to see through it , as you see in David : you have a passage in Isa. 57.17 . proves this , For the iniquity of his covetousnesse I was wroth , I smote him and hid my face — And you see how frequently upon the admission of sinne , though perhaps of an ordinary nature too , what troubles the soule hath , all the former resting places for the soule are no rest to a man , all his former evidences are beclouded , and hid in the dark , he cannot discern them . But all this you will say is his weaknes too , as David saith , Psa. 77.10 . This is my infirmity , — I grant it is our weaknesse to question former titles , if ever God did grant us a grounded evidence of a pardon , and our interest in Christ , to call it in question again . But it is such a weaknesse as doth accompany wickednesse , such a weaknesse as sinne will bring on you ; and God suffers it to be so , for his fatherly ends to humble us the more , and therefore ,

1. God doth not looke now on us as he was wont .

2. Conscience doth not now give in evidence as it was wont .

3 It may be Satan is let loose to tempt us too .

4. It may be the Spirit of God is withdrawn too , because you have grieved the holy Spirit , and then no marvell if there be trouble , if the soule want comfort .

But you will say ; Obiect . It is our worke at this time , even after commission of sinne to beleeve , and if to beleeve , then to be comforted .

1. Comfort is the fruit of faith , Answ. and therefore it may be our worke to beleeve . And a man may be able to beleeve , and yet not able to take comfort ; A man may rest upon Christ for pardon , and yet upon reflection is not able to evidence he doth rest on him , and a man may be able to discerne of his own acts , and yet comfort may be suspended for a time .

2. Though it be our work to beleeve , Per lachrymas venimus ad canticum . yet is it not so properly our work to take comfort ; God would have us to take comfort in an orderly way , goe from beleeving and mourning , to joy and comfort . Gods workings are orderly workings ; It is now your work , as you have sinned afresh , so to beleeve afresh , and mourne afresh , and then to receive comfort .

Yet 3. you may be comforted , first , in respect of your former iustification ; this new sinne doth not overthrow your former pardon , though interrupt and disturbe your present peace and comfort , and secondly , you may be comforted in this , that there is mercy enough in God to cover , & Grace enough in Christ to cure this fresh sinne : thirdly , and in this you are to be comforted that God doth not suffer you to lye in sin but hath discovered it to you , humbled you for it , and brought you over to Christ , in whom you may renew your peace , and regaine your comforts .

But then you will say , that if our peace may be interrupted by our walking , then our peace and comfort doth not depend upon Christ , but upon our selves , not upon Christs doing , but upon our walking .

1. Some distinguish betweene a peace with God and a peace with our selves ; the peace with God cannot be lost , but peace with our selves may be forfeited .

2. Others distinguish between a peace of conscience , and peace with conscience . As wicked men may have peace with conscience , but no peace of conscience : So the Godly may have peace of conscience , and yet want peace with conscience , Conscience may object and quarrell , and dispute , when yet the soule is truely at peace .

3. Others distinguish betweene a reall peace and an apprehended peace : the godly may have reall peace in respect of their state and condition , and yet want the sense of peace in respect of their owne apprehension .

4. Others distinguish betweene the peace of Iustification , and peace from Iustification ; the former remaines say they inviolate and uninterrupted , even when the soul doth neither see nor feel its wonted consolations , 2 Cor. 5.7 . Psal. 49.5 . but the other may be interrupted and disturbed by our walkings .

5. Others say , there is a peace of Iustification , and a peace from Sanctification ; the former , say they , doth depend no more upon our walking , then our Iustification it selfe doth ; but the other doth depend upon our exact walking : God doth not maintain peace whilst we neglect to walk in the wayes of peace , Psal. 58.6 , 7 , 8. Gal. 6.16 . As many as walk according to this rule , peace be on them . God doth still carry on all his work both of peace and holinesse in a neere proportion together , the one cherishing , and helping the other . —

In a word , I conceive wee may distinguish between the foundation and being of a Christians peace , and the flourishing and welbeing of it . The foundation of our Christian peace , is not in us , but in Christ ; not in our holines , but in his righteousnesse ; not in our walking , but in his blood and suffering , who is the spring of our peace , and in whom we have peace , Iohn 16.33 . and who is said to be our peace , Ephe. 2.14 . But the flourishing and wel-being of this peace doth much depend upon the exercise of our Graces , and exact walking with God . It is purchased by the obedience of another , but must be cherished by our owne obedience : And indeed it doth so far depend on us , that if we do not walk exactly , though we cannot sinne away our former pardon , yet we may sinne away our present peace . There is a 5. fold peace that a man may sinne away , the least of which is worth a world .

1. There is a peace which flowes from the witnes-bearing of our conscience in our integrity and exact walking , such a peace as Hezekiah had when he said , Lord remember how I have walked before thee in sinceritie — and Paul had the same , 1 Thes. 2.4 , 5 , 6. Rom. 1.9 . and that peace we may sinne away , when wee fall into fresh sin , the comforts of our former walking will not beare us up .

2. There is a peace which flowes from the souls Communion and converses with God in dutie . There is peace as well as sweetnesse in every peice of holinesse , and this peace a man may sinne away . All that sweetnesse and adaptation of spirit in duty is now gone upon fresh revolts into sin , and now the soul formerly comforted , is interrupted and disturbed in all its approaches and converses with him .

3. There is a peace which flowes from the exercise of Grace implanted in you : you cannot exercise any Grace , but there is some peace and comfort in the exercise of it . When you exercise your faith to beleeve and close with Christ , your repentance to mourne for sin , — there is some peace , some comfort , that is the result of these exercises . Now a man may sinne away this comfort , your fresh sinne doth wound and disturb you in the exercise of your Graces , and therefore your comforts which flow from such exercises must needs be interrupted . Nay if a man may sinne away some measures and degrees of Grace , those measures which are gotten of a mans owne improvement , much more may he sinne away his peace which should flow from them .

4. There is a peace which flowes from the sense & knowledge of Gods grace implanted in the soul , when a man is able to evidence the works of Grace implanted in the soule , there must needs be peace and comfort in it . Now this also a man may sinne away , he may sin away the sense and knowledge of a work of Grace in him , he may so darken and obscure his evidences by sin , that he is not able to read them , nor discerne that worke of Grace in him , hee may now finde so much grace as to afflict him , but not so much as to comfort him , his light was not directive before , and it is afflictive now .

5. There is a peace which flowes from the assurance of God at peace with the soule : A peace which flowes from the sense of Gods favour , from the assurance of God at peace with us . And this peace may we forfeit and lose , though we cannot sinne away our former pardon , yet may we sinne away our present peace ; nay and sin away the sense and comfort ; yea the knowledge of our former pardon ; which may be implied in that of the Apostle , 2 Pet. 1.9 . He hath forgotten that he was purged from his old sinnes .

And thus much shall serve for the Answer to the Objections , and the settling of the first particular , that the freemen of Christ may sin themselves into bondage in respect of comfort .

2. A Christian may sinne himselfe into bondage in respect of the manner of his obedience : Though he doe now serve God , yet not with that measure of willingnesse ; not with that measure of freedome , chearfulnesse , and delight ; not with that inlargednesse of heart which formerly he hath done . David after his sinne desired that he might have the free Spirit of God restored to him ; he had not lost it , the free spirit was in him ; but he wanted that former freedome of spirit ; he wanted those operations and workings of it ; he wanted that comfort in service , and that freedom to service which he had before ; the wheels were now taken off , and he went heavily , and sadly on in the waies of life . Though it be naturall to the eye to see , and eare to heare , and that wherein it doth delight ; for actions of nature they are actions of delight : yet if that the eye be soare , it may breed a tediousnesse and burden in the doing actions of nature : So here , if the principle whereby he obeys be wounded , it may worke an irkesomenesse in the doing those things wherein formerly a man delighted . Though sinne cannot set him into the state of a slave ; yet it may disable to serve fully as a sonne . And this servilenesse of spirit may be caused either by , 1. Feare : or 2. by Doubts , and unbeliefe : or 3. Grace is weakened in the operation by the prevailings of sin : or 4. The soule wants those former apprehensions , and so is disheartened in all its approaches unto God . Indeed now he serves God , but it is more out of obedience then out of delight ; he dares not but pray , and yet he finds little heart in prayer : he is now wounded in all his approaches to God ; that adaptation , and sweet connaturalnesse which was betweene his heart and duty is now gone ; that complacency and delight which his soule had in all his approaches unto God , and walking with him , is gone , and the soule drives heavily in the waies of obedience ; he goes now to duty , as a sicke man to meat ; not as a hungry healthfull man to his food ; he doth duty rather out of spirituall reason , then out of naturall delight ; and thus it befals many of the Saints in their relapses into sinne ; they sinne themselves into bondage in respect of the manner of their obedience . And this shall serve for the answer to the fourth Query , viz. Whether the freemen of Christ may not sinne themselves into bondage . We come now to a fifth Query .

Whether this may consist with our Christian freedome , Quest. 5 to doe duties with respect to reward .

There are three opinions concerning this Question .

Some say that we are to doe duty , Opin . 1 to walke in the wayes of obedience , to merit heaven and glory ; we must fast , pray , and doe good workes ; and all this with an eye to glory , as * * Merces non est debita , sed gratuita , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 4.4 . Concil. Trident . Sess . 6. Can. 33. wages for work , and as desert of obedience . And therefore doe they doe all their workes ; they fast , pray , penance , and afflict themselves , in reference to the purchase of heaven and glory by all this .

The Councel of Trent doe denounce a curse upon those who say , That a iustified person doth not merit eternall life by his obedience . And what would not the proud heart of a man do , if by doing he might merit heaven ? what torments have the very heathen indured , out of an opinion that they should come to happinesse by them ? And what would not others ther s doe ? Cum Deus coronat merita nostra ( vult opera nostra ) nihil aliud coronat quam munera sua . Aug. Sua dona coronat , non merita tua . Aug. I have read it was the speech of one , I would swim through a Sea of Brimstone , saith he , that I might come to heaven at last . Men would be at great paines , and spare for no cost , if what they did might be looked upon as layings out for heaven , as the purchase of glory , or as wages for worke . The proud heart of man would faine have that of debt , which God hath decreed to be of grace ; and desires that to be of purchase , which God hath intended to be of free gift .

But these are to be cast out of the inquiry . Certainly though we may do good works , and walke in the wayes of obedience , with an eye to the recompence of reward ; yet none of us hold , that these things are to be done with reference to our meriting of it . The Apostle tels us , that it is not of * * Quia tu dignatus es facere , non quia ego dignus cui facias . Aug. in 43. Psal. debt , but of grace , Rom. 4.4 . And in Ephes. 2.5 . By grace we are saved . So in the 8 , 9 , 11. verses . And the gift of God is eternall life , Rom. 6.23 . a a Regmon coelorum non servorum stipendinus , sed filiorum hareditas . Calv. de Merced . Glory is not the wages of a servant , but the inheritance of a sonne .

And indeed , b b Quid sunt omnia opera ad tantam gloriam ? Bern. Quid possumus dignum facere praemiis coelestibus ? Amb. in Psal. 118. ser. 20. Non sunt condignae passiones ad praeteritam culpam , neque futuram mercedem . Bern. what are all our workes to that glory , if all our sufferings are not worthy to be compared to the glory that shall be revealed , what then are our doings ? It was the c c

Si homo mille annis serviret Deo etiam ferventissime , non mereretur ex condigno dimidiam diem esse in regno caelorum . Anselm . de mensuratione crucis . Bern.

Non valent vitae praesentis obsequia , aeternae vitae gaudiis comparari , flaccescant licet membra vigiliis , pallescant licet era jejuniis , non erunt tamen condignae passiones hujus temporis ad futuram gloriam . Euseb. Emis . Tua peccata sunt , merita Dei sunt . Aug.

speech of Anselme , If a man should serve God a thousand yeeres , he could never by that service deserve halfe a day : I say , not one moment of time in that eternall glory .

And therefore we will cast these out of the inquiry , it is too grosse for Christian eares : the Apostle tels us plainely , Tit. 3.5 . Not by workes of righteousnesse which we have done , but according to his mercy he saveth us . — Not by workes of righteousnesse , that is , our own works , though we say of them , as some of the more moderate of our Adversaries doe ; our owne workes * * Opera nostra sanguine Christi tincta . Gratia nullo modo gratia , nisi omni modo gratia . Aug. sprinkled with the bloud of Christ . All are iniurious to grace . For by grace we are saved ; and grace , is no waies grace , if not every way Grace . But let us leave them . —

There are two other opinions which are to be debated .

2. Some say peremptorily , that we must have no eye , nor no respect to heaven or glory in our obedience : But we must walke in all the wayes of obedience , with this freedome ; carrying no respect to the recompence of reward at all : and that it is utterly inconsistent with the free spirit of a Christian , and destructive to our Christian freedome , to doe duty with respect to reward .

3. There is a third opinion , that saith , we may doe holy actions , and we may walke in the wayes of obedience ; and may also in this doing cast an eye , and have respect to the recompence of reward .

These two last come to be examined by us ; we have cast out the first , as inconsistent with the nature of grace , and the freedom of the Gospel ; but both these two are held up as consistent with grace and Christian freedome . And yet these two last seeme to stand upon opposite tearmes .

1. One saith , we are to doe holy duties , and may not at all cast an eye to the recompence of reward .

2. The other saith , we may have respect to the recompence of reward in the doing of them .

For the first of these , that we are not to have respect to the recompence of reward : It seemes to be strengthened by these arguments or reasons .

1. Because this overthrowes the nature of our obedience , and makes that mercenary and servile , which should be sonne-like and free ; for if we doe obey God in reference to heaven and glory , then we doe not obey freely , not God for himselfe , but servilely , and mercenarily , that obedience being servile in the principle which is mercenarie in the end .

2. Because if so ; then we overthrow the nature of grace , and make that mans purchase which yet is freely bestowed of God , which must needs overthrow the nature of grace .

3. Because all these things they are the parts of the Covenant made to us : I will pardon your sinnes , I will give you grace , I will give you glory . Now we doe not obey that we may have pardon ; nor obey that we may have grace ; and why the other ? why should we say , that we obey , that we may have glory , seeing these are alike promised ?

4. Because all these are fully purchased by Iesus Christ , and provided for in Christ . Therefore they are not the purchase of us : we doe not obey , that we may get this , but because these are purchased for us , and we are perswaded thereof , therefore we doe obey , &c.

Thus may the first Opinion be managed .

2. The second , that we may have respect to the recompence of the reward in our obedience .

It may be thus managed and defended .

That which God hath propounded as an incentive to obedience , Argu. 1 we may look upon in our obedience . But this God hath so propounded : Ergo. Or thus . If motives may be taken from them to quicken us to obedience , then may we eye them in our obedience . But motives may be taken from them to quicken us in our obedience . Ergo.

The second proposition seemes the main to be cleared ; and it is proved thus .

That which God hath used as a motive to quicken to obedience , Min. probat . that may be used as a motive , and consequently we may eye it in our obedience . But God hath used glory and heaven as a motive to quicken us to obedience : this is proved , Rom. 8.13 . If you live after the flesh you shall die , but if you by the spirit do mortifie the deeds of the flesh , then you shall live . And in the 1 Cor. 15. last . Therefore be stedfast , alwaies abounding in the worke of the Lord , for as much as you know your labour is not in vaine in the Lord . So 2 Pet. 1.5 . to the 12. & 2 Pet. 3.14 . Seeing ye looke for new heavens and new earth , be diligent that ye may be found of him in peace , without spot and blamelesse . And Gal. 6.8 , 9. He that soweth to the flesh , shall of the flesh reape corruption ; but he that soweth to the spirit , shall of the spirit reape life ever lasting : Be not weary in well doing , for in due season ye shall reape if you faint not . So 2 Tim. 2.12 . If we suffer with him , we shall also reigne with him . And therefore God having propounded this as an incentive of obedience ; we may eye it , and have respect to it in our obedience .

That which the Saints and people of God have eyed in their obedience , Argu. 2 we may eye also . But the Saints in their obedience have eyed the recompence of reward : therefore , — &c. That they have eyed it , you see Moses Heb. 11.25 , 26. He chose rather to suffer affliction with the people of God , then to enioy the pleasures of sinne for a season ; esteeming the reproach of Christ greater riches then all the treasures of Egypt , for he had respect * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to the recompence of reward .

But you will say , Moses was a man under the law , and he had not so free a spirit in service , as those now under the Gospell .

But to this may be answered .

1. He was a sonne , though under age , and had the free spirit of grace ; else he could have had no glory .

2. Paul commends this act of Moses , shewing the greatnesse of his faith and obedience , and so makes it imitable to us .

3. But thirdly , we shall find those who were under the Gospel , who enjoyed abundance of Gods free Spirit , that yet had an eye to the same recompence of reward in their obedience . You see Paul who had as free & ingenuous principles in him as ever man had ; yet he saith of himselfe , in Phil. 3.13 , 14. I forget all things that are behind , and reaching forth unto those things which are before , I presse hard to the marke , for the price of the high calling of God in Iesus Christ . And see Heb. 12.1 , 2.

Thus you see the severall opinions , and and the chiefe strength whereon they stand .

Now in way of reconciliation , and setting downe that which I apprehend the truth in this Controversie :

1. I will first shew what is meant by reward .

2. What by eyeing of the reward .

3. Whether the eyeing of it be any infringement to Christian freedome .

For the first , what is meant by Rewards . Rewards may be said to be of a threefold nature . 1. Temporall . 2. Spirituall . 3. Eternall .

1. Temporall , and those are all kinde of mercies we enjoy in this life , whether personall , or relative , and those positive , or privative , health , comfort , food , rayment , house , harbour , riches , freedome , deliverance . —

2. Spirituall , and those are all kinde of blessings concerne the soule : Iustification , sanctification , Grace , increase of grace , victory over our lusts , comfort , peace , joy , communion with God . —

3. Eternall rewards , and that is the maine in controversie ; glory , immortalitie , life , as the Apostle sets it down , Rom. 2.5 , 6 , 7. Who will render to every man according to his works , to them who by patient continuance in well-doing seeke for glory , and honour , and immortalitie , eternall life . In a word , this eternall reward is the enioyment of God , of Christ , of the Spirit , it is perfect freedome from sinne , it is perfect holinesse , it is indeed , grace glorified , this is that eternall reward . And this shall suffice for the first .

2. What is meant by Eying of the reward . It is the phrase which the Apostle useth of Moses , Heb. 11.25 , 26. He esteemed the reproach of Christ greater riches then all the treasures of Egypt , for he had respect to the recompence of reward . We will a little explaine what is meant by it .

There is a threefold eye .

1. There is an eye of knowledge , whereby a man sees and knows the excellency of a thing .

2. There is an eye of faith , whereby he beleeves the truth of it , and his interest in it .

3. An eye of hope , and thereupon of patience , and waiting or expectation for the injoyment of it .

In these respects , Moses might be said to eye the recompence of reward .

1. He eyed it by knowledge , he knew those things which were laid up for him , he saw him that was invisible , as the next verse tels us ; and he saw those rewards which God had laid up for his people , farre to be preferred before the pleasures of sinne .

2. He had an eye of Faith ; Whereby he was perswaded both of the truth of it , that such things were reserved , and of his part in them , and that he should possesse this glory .

3. He had an eye of Hope , to wait and expect the enjoyment of all this with patience . Heb. 10.36 .

And now hereupon he esteemed the reproach of Christ above all the treasures of Egypt , for saith the Text : He had an eye to the recompence of reward . What 's that ? shall we say , he had respect to that glory which hee should purchase or enjoy , by doing of this , or for doing this . No. But because he knew the glory that was reserved for him , because he did beleeve that he should possesse it , because he did hope for it , and expect it . Therefore he did despise all the riches and pleasures of the world , as not worthy to be compared with it . Agreeable to which are those places , Col. 3.23 , 24. and Heb. 10.34 . And thus much for the second , we come now to the third .

3. Whether to doe duties with an eye , to the recompence of reward be any infringement to our Christian freedome .

1. I answer , if you take it thus as I have said , for knowing , beleeving , hoping ; expecting of that glory God hath promised to us ; then I say , it is no infringemen of Christian libertie , to doe duties with an eye to the recompence of the reward . But rather contrary I say , that herein our liberty doth consist , upon knowledge , faith , perswasion , hope , and expectation of that glory , which God hath reserved for us , thereupon to be incouraged and quickened in our obedience , and thereby made free indeed in our obedience of him .

In briefe then if you take this eyeing of the recompence of reward as I have said , then a man may doe duties with an eye to the recompence of reward . And indeed we ought to doe them with such an eye to the recompence of reward . 1. Vpon knowledge , faith , perswasion , that God will blesse us , and never depart from us , from doing us good . 2. And upon knowledge , faith , perswasion , that God is our Father , that our sinnes are pardoned , &c. 3. And upon the like knowledge , faith and perswasion that God will glorifie us at last , thereupon we are to obey & give up our selves to all the wayes of obedience , love and service of God , as the Apostle saith , Col. 3.23 , 24. And what ever you doe , doe heartily to the Lord , knowing that of the Lord you shall receive the reward of the inheritance . But if by eyeing of the recompence of reward you meane thus , whether we are not to doe duties , in reference to the obtaining of spirituall , temporall and eternall mercies , then I must pause , and answer you by some distinctions .

If then the question be demanded , 1. of temporall good things . Whether may not a man do duties and obey God in reference to Gods bestowing of outward mercies and inioyments upon him in this life . The affirmative whereof , viz: ( that a man may obey God with an eye and respect to Gods bestowing of outward mercies , and good things in this life ) is held up and maintained by holy and learned men , such as I beleeve doe carry as little eye to these things as any doe , in their obedience . And this is maintained upon the former grounds , because God hath propounded these things as motives and incentives to obedience , and the best of Saints have eyed them in their obedience , Ergo , we may do it also . And to take off all suspicion of mercinarinesse of spirit in so doing , they use to distinguish betweene Supreame grounds and ends , & Subordinate grounds and ends , and say , though the things of this life may be the Subordinate ground and end of our service , yet they are not to be the ultimate and Supreame grounds or ends of service . Matt. 6.33 . We may eye them with reference and subordination to Gods glory and our good and salvation , but not primarily before , or supreamely above the glory of God and our salvation : These are the usuall cautionall distinctions which are added by such as affirme the position .

I reverence their persons and iudgements , and what I speak though it may be different , yet I suppose it will not be contrary to that which hath been maintained by them .

The Query is , Whether a man may not doe duties and obey God , in reference to Gods bestowing temporall good things on him . For the right stating of the Query , I conceive first , that ( man ) in the Query , must be taken for Christian man , or man in Christ ; for if it be spoken of Carnall man , he doth neither obey from right principles , upon right grounds , after a right manner , or for right ends : we may say of all his obedience , Vix quaeritur Jesus propter Jesum . Aug. that it is but carnall , he hath carnall principles , and grounds and ends in all he doth . It may truly be said of him , what God said of the Iews , when they fasted and prayed , they did not at all doe this to God , They assembled themselves for Corne , and Wine , and oyle , belly blessings , self is the ground , and self is the end of all . Principes regionem potius quam religionem quaerunt pauperes , panem potius quam Christum . Chem. They serve not God either meerly , or mainly for himselfe , but for themselves ; they seeke not him , but his ; they follow him not for the miracles , but for the loaves : Many thousands , who are moved by no inward spring , only these outward weights , which taken off , like a clock they stand still and cannot stir . It is the voice of a carnall heart , Who will shew us any good ? they count godlines no gaine , if they can make no gaine of godlinesse ; if in stead of gaine , they have losse , in stead of advantage , they meet with persecution ; if in stead of a good name , they meet with reproach , for Christ , then they presently cast off religion and obedience , they owned it meerly to serve their owne ends , and for their ends doe disclaime it . Hee that will serve God for something , will serve the divell for more , if hee can mend his wages he is for any master .

And therefore by [ Man ] in the Query , I conceive is meant [ Christian Man ] or Man in Christ .

2. By [ good things ] here I conceive is meant , outward good things , and those such as the world doe reckon and esteeme to be good things , as riches , honour , greatnesse , applause ; at least , a competency and sufficiency of temporall and outward good things .

3. And by [ serving God ] I conceive is meant all the acts of obedience , not only outward conformitie , but inward subiection to the lawes and commands of Christ .

4. And by [ eying ] of these temporall good things in service , I conceive , is not meant the making these things either the meere or maine grounds of his obedience , nor the supreame and primary ends and aymes of his service , for that were abominable , but carrying a respect unto the inioyment of these things , as a subordinate ground to set him on worke , and a means to quicken him in working . And thus I have rendred the best sense I can , of those particulars in the Query , and the question being thus stated ; I shall now come to the Answer . In which I conceive I shall have the grant of three particulars following .

1. That the inioyment of these good things of this life , is not the ground of a Christian mans obedience ; they are not that which doth put us on worke , though they should be admitted to quicken us in working , they are not the spring of motion , at the most they are but oyle to the wheeles to keep on and quicken motion . I conceive there are these grounds of obedience .

1. The binding grounds : and those are because God hath commanded , as Psal. 119.4 , 5. Thou hast commanded us to keep thy precepts , oh that my heart were directed to keep thy statutes .

2. The inabling grounds . Those are two .

1. Our implantation into Christ ; As without him we can doe nothing , so in him we are created to all good works , and I can doe all things through Christ , &c.

2. Christs implantation into us , which is called the forming of Christ in the soul , the new man , the law written in the heart , the new creatures , faith & love , whereby we are inabled to obey his precepts : our faith inables . By faith Abraham obeyed — and our love constraines .

3. Impelling grounds , and those are motives rather ; 1. because God is good , 2. because he hath been good to us . Gods goodnesse is a motive , and his grace is our strength .

2. The inioyment of these things , they are not the meere end of a Christians obedience , then would it render us to be servile , and mercenary in our obedience , and not Son-like and free . Indeed these may be the meere ends of the obedience of carnall men , but not of the godly , they have higher ends then these : These are too low for the noble and royall spirits of Saints .

3. They are not the main ends of their obedience , they have higher ends then these are ; A Christian hath a more noble spirit , a more free-borne soule , then to make any thing out of God himselfe , the maine end of his obedience to God . And so farre all agree .

All the controversie is about the next , which I desire to propound in modesty , to those who are of different judgements .

4. Whether it can be said to be the subordinate end of a Christians obedience Seeing ,

1. It seemes to bee the paedagogy of the Law , in which time they seemed to be carryed by temporall promises in the wayes of obedience , and God seemed to propound to them as men under age , the promises of temporall good things to tempt them on to obedience . As you see in Deut. 29. Certainly , the injoyment of these temporall things was not the meere end of their obedience ; though some of them might have the spirit of the Sadduces , who said , they kept the Law , and observed it , that God might blesse them , and that it might goe well with them in this life ; yet all were not of this spirit : nor was the injoyment of these things , the maine end of their obedience no more then of ours : It was but a subordinate end , God never propounded it , nor did the godly eye it , as the maine end of their obedience . But God deales with them as in their infancy , as under age , and leads them on , and allures them by such respects as these ; because they had not that measure and abundance of spirit which hee hath bestowed on his people now under the Gospel .

2. Because it seemes to prescribe God , and limit God , not submitting to his wisdome in desposals to us .

3. Because it seemes to propound that which God hath not propounded .

4. Because this end may faile , and so our obedience too , at least , so much as these things were the end of our obedience , so much obedience will faile in the failing of them .

5. It is hard to carry an eye to things of this nature , and yet our service be free .

6. I conceive it is safer to take up arguments to quicken us in our obedience of God , from the mercies of God bestowed , or made ours in the promise to faith , then for to take up arguments to obey from the expectation of mercy to be bestowed , or to gaine mercies by our obedience . It seemes better to say , that we are not to obey that God may bestow blessings on us , but rather upon the knowledge , faith , perswasion of Gods blessing of us here and for ever , to be quickned from that to obey him . And the Apostle seems to speake after the same manner to us , 2 Cor. 7.1 . Having therefore these precious promises , let us cleanse our selves from all filthinesse both of flesh and spirit , perfecting holinesse in the feare of God . He argues from mercy to dutie , not from dutie to mercy here . He reasons here from the injoyment of promises to the performance of obedience ; having therefore such promises , let us obey . So in Col. 3.23 , 24. And whatsoever you doe , doe it heartily as to the Lord , and not to man ; Knowing that of the Lord you shall receive the reward of the inheritance : where you see he takes up the argument , to inforce the dutie from the knowledge , or faith and perswasion of that reward which God will assuredly bestow on them . So Heb. 10.34 . They tooke ioyfully the spoiling of their goods , knowing in themselves that they had in heaven , a better and an enduring substance . But I am not here to deale with eternall , but with temporall rewards , and urge these places no further then to strengthen what I said before , that it seemes better to say , that we doe not obey that God may bestow these outward blessings on us , but rather upon the knowledge , faith , perswasion of Gods blessing us here , and for ever , we are quickned to obey him , and in our obedience of him . And certainly the lesse eye that we carry to these things in our obedience , the more eye will God carry to our obedience , the lesse regard and respect you have to these outward things in your service , the more will God respect & regard your service , the lesse you make them the end of your working , the more will God make then the end of your work ; Indeed the injoyment of outward things seeme to be too low for a Christian to eye them in his obedience , the Apostle saith , 2 Cor. 4.18 . We looke not at the things which are seene , but at the things which are not seene : for the things which are seene are temporall , but the things which are not seene are eternall .

But you will say , Obiect . God hath promised all good things to obedience , as hee tells us , 1. Tim. 4.8 . Godlinesse hath the promise of this life , and of that which is to come , and therefore wee may obey with respect to the injoyment of them .

Before I come to the answer of this , Answ. I will propound one thing , and query two .

1. That which I propound is this , Whether it were not better exprest , to say , God promiseth to the obedient all good things , rather then to say , he promiseth it to obedience . Especially if that be a trueth , that Gods Promises under the Covenant of Grace are not made to the worke , but to the workman ; not to the action , but the person . I am sure our Divines have made this one difference , betweene the Covenant of Workes , and Grace ; that in the Covenant of Workes , made with Adam , the Promise was made to the worke , and not to the person . But in the Covenant of Grace , the Promise is made to the person , and not to the worke . This I only propound : Now I will query two things .

1. Whether that which the Apostle calls [ the Promise of this life , ] and that which is expressed in the Obiection under the name of [ good things ] be Symbolicall phrases , both expressing the same thing .

2. Whether by [ good things ] bee meant those things which are good in the account of men , or those things which are good in the esteem of God : or if you will , whether those things which are good in themselves , or those things which in Gods wisedome he knowes good for us .

If good things be taken at large indefinitely , the first part of the Obiection is granted ; that God hath promised to the obedient , or to the obedient in their obedience all good things . It is his promise , Psal. Psal. 84.11 . 84.11 . No good thing will hee withhold from them who walke uprightly . Nay and his Covenant , Ier. 32.40 . Ier. 32.40 . I will never depart from you from doing you good . But if you doe determine and restraine good things , either to those things which are positively good , those which the world esteems good , and doe not take in , wants , Divitiae dantur malis , ne pucentur bona ; bonis , ne putentur mala ; multis , ne putentur magna . as well as inioyments , straits as well as fulnesse , povertie as well as prosperitie , to be of the number of those good things ; then I say that God hath made no such promise to us , nor can wee truely interpret this promise after that manner . If it were a promise made unto obedience , and Godlinesse , and the promise were to be interpreted after that manner , then surely the Apostles should have been sharers in it . But Christ tells them , That they should be hated of all men for his Names sake , Mat. 10.22 . and should be brought before Princes , Mat. 10.18 . cast into prison , Luk. 12.11 . persecuted , and those who did this should thinke they did God good service . Iohn 16.2 . And the Apostle tells us , That bonds and afflictions did abide for him every where Acts 20.23 . Acts 20.23 . And if their hope were in this life , they were of all men most miserable , 1 Cor. 15.19 . 1 Cor. 15.19 . And it is the same which wee are to expect and reckon on , according to that of the Apostle , 2 Tim. 3.12 . 2 Tim. 3.12 Hee that will live godly must suffer Persecution . And Acts 14.22 . Acts 14.22 Through many tribulations wee must enter into the Kingdome of heaven . And Christ himselfe tells us , That if we will follow him , we must take up our crosse daily and follow him . — Luke 9.23 . Luke 9.23 . And therefore certainly if by the promise of this life , be meant the good things of this life : and if by the good things of this life , be meant outward inioyments , then I say there is no such promise made here to obedience .

If it be said , that the Scripture saith , If you will be willing and obedient , you shall eate the good of the Land . And therefore temporall blessings are promised upon condition of obedience .

If it be admitted that the Iews ( though they were under a Covenant of Grace ) were yet under a different Covenant from us : a subservient covenant , as I have shewed , wherein God promised outward mercies to obedience ; and threatened afflictions to the disobedient : then the Answer is soone made : — And David might well say , Hee never saw the righteous forsaken ; nor their seed begging their bread : for outward mercies which were the conditions annexed to their obedience and Gods part in the covenant , used not to faile them that walked in them . But what ever it was then , it is not so now ; those who are willing nd obedient do not eat the good of the land : no , it may be they are in greatest outward trouble and necessitie ; and they who do wickedly , doe prosper .

And where is it that God hath made such a promise now under the Gospel ? If so ; why is it not universall and infallible ? why doe not those who are willing and obedient injoy it ? and not onely some of them , but all of them ? for promises are not made to particular members , but to the whole body of Christ . Indeed God tels us now , He that will live godly , must suffer persecution . And , through many tribulations we must enter into the Kingdome of heaven . But yet this is firme in all , that God will never depart from us , from doing us good ; he will never leave us , nor forsake us . In blessing he will blesse us . All things shall worke together for the good of them who love God . And this stands firme and unmoveable to all Saints ; Heaven and earth shall sooner passe away , then one tittle of this promise shall faile . Debita redditur poena damnato , indebita gratia liberato , ut uec ille se indignum queratur , nec dignum se iste glorietur . Aug.

Obiect . But you will say , If blessings be not promised to obedience ; and if God rewardeth not obedience , then by the rule of contraries , punishments are not threatened against sinne , nor doth God punish for sinne .

Answ. Not to speake much to the Connexion here , which lies open enough to just exception : * * Lex obligat ad obediendum et obedientem debita mercede compensat , transgredientem vero punit , quanquam non tam necesse fit obedienti suam mercedem esse , quam transgredienti poenam , quia lex imperat ea , quae jam ex officie dehentur , sed hoc nunc nihil ad nos . Chamier . for God may punish sinne , and yet not reward obedience . In our obedience ( if it were perfect ) we doe but what we should doe , as Christ hints it to us , in Luk. 17.10 . When you have done all which is commanded you , say , you are unprofitable servants , and have but done that which was your duty to do . But when we sin , we do that which we should not doe : and therefore may God punish the one , and yet not reward the other . The punishment of our sinne is but the just demerit of our evil ; but the reward of our obedience is the gift of his owne mercy : a a Rom. 6.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Photius apud Occum . in locum . the Apostle speakes so much when he tels us , The wages of sinne is death ; but the gift of God is eternall life through Iesus Christ our Lord , Cui redderet justus judex coronam si non donasset gratiam misericors pater ? et quomodo esset justitia , nisi praecessit gratia quae justificat impium ? quomodo ista debita redderentur , nifi prius ista indebita darētur ? Aug. Multum invenies domine unde damnes , nihil unde salves . Aug. Amat deus , non aliunde hoc habet , sed ipse est unde amat , et ideo vehementius amat — Bern. Quomodo censeret deus opera nostra mercede digna , nifi quod in illis quod poena dignum est immensa benignitate aboleret ? Aug. Rom. 6.23 . Man may provoke God to justice , but cannot tempt God to mercy ; our sinnes draw out his justice , but his mercy is the issue of his owne heart . We can doe that for which God may damne us ; but we cannot doe that for which he may save us : and therefore you see though the parts be granted to be true , yet the connexion lies open to just exception . But secondly , it is granted that blessings are promised to obedience , and punishments are threatened to sinne : but shall we judge nothing blessings but the enjoyment of temporall and outward good things : may not losses be blessings as well as enioyments ? and may not enioyments be punishments , when yet losses are blessings ? Certainly they may be so in truth , though not in name ; they may be so in Gods intention , though not in our apprehension . b b Si vera loqui velimus , quid est adversum , nifi quod nobis obstat ad aeternam foelicitatem properantibus ? quid prosperum . nisi quod eo conducit ? Consul . Epist. ( ad Synod . Lond ) ab Eccles. Walach . conscript . And to speake truth , nothing is adverse but what doth obstacle our eternall happinesse ; and nothing prosperous , but what is advantagious to it . Thirdly , it is granted againe that God doth reward obedience , and punisheth sinne : but it is one thing for God to reward obedience , and another thing for man to eye reward in his obeying . It is granted to be the end of the worke ; but this is disputed , whether it should be the end of the workeman , and upon those considerations propounded . And though God doth reward obedience , and punish sinne , yet as we doe not avoyd sinne , because of temporall punishment ; so we do not performe duty because of reward : — I say , reward , as it is restrained here to temporall enjoyments . I would have nothing to come in as a motive to the obedience of a godly man which is either unsutable , too low , or uncertaine : but temporall rewards seeme to be such : 1. unsutable and below his worke it selfe ; and sure below his spirit in working : and 2. uncertaine they are , for we have no absolute promise of them : if there be such a promise , why is it not universall and infallible ? —

But thus much shall serve for the first part of the Obiection . We come to the second , which is inferred upon it ; that if God have promised all good things to obedience , then may we obey with respect to the inioyment of them , &c.

I Answer by way of denyall of the consequence , and say , Though it should be admitted that God had promised all good things ( so interpreted as before ) to obedience ; yet doth it not follow that we are to obey God with respect to the inioyment of them . Should we grant that by [ godlinesse ] in that place of the Apostle , were meant obedience , or godlinesse in practise , and [ by things of this life ] were meant all good things : and those good things were things positively good , &c. yet must we not obey that we may have this promise : but rather having this promise , we must be quickened to obey . Certainly the Apostles reasoning is the best reasoning , and he reasons thus , 2 Cor. 7.1 . Having therefore such precious promises , let us cleanse our selves from all filthinesse , both of flesh and spirit : he doth not say , let us doe this that we may have such promises ; but having such precious promises let us obey . Doe not thinke that I would lessen a Christians deed , nor would withdraw the fewel , much lesse cast water upon that which should quicken him to obey . But first , I say , I conceive that this is not in the deed , riches is not there , prospiritie is not there ; but mercy , but a blessing is there . And for the other , I conceive that it will be a farre greater advantage to obedience , and incentive or spurre to quicken us in it , and to it ; to consider the promise is made , and we are not to obey that we may have the promise ; but having such promises , how ought we to obey ?

Obiect . But though we are not to obey that we may have the promise of them ; yet may we obey that we may have the possession of them .

Answ. The things of this life they are no part , not so much as a pin of the workmanship of a gracious soule ; they are too low to move one wheele of a Christians frame : to say the most of them , they are but oyle to the wheele , Nec propter te incepi , nec propter te desinam . Bern. which is not the spring of motion , but a helpe in motion ; the things of this world can neither be the ground , nor the end of the obedience of a gracious heart , they neither set us on worke , nor doe they continue us in working ; the inioyment of them may come in to quicken us to worke , and in worke ; but these must not be the end of our working , neither must we worke for the inioyment of them , If the eye be single , the whole body is light , — And so on the contrary , if the eye be double , if our aimes and ends be God , & our selves , if they be double , the whole man is darkenesse . In brief , the lesle respect we have to these things in our obedience , the more free and noble is our obedience . Qui hoc dosiderat propter aliud , non hoc defiderat , sed aliud . Kecker . As we say of desire : he that desires this for that , doth not desire this , but that ; he that desires one thing for another thing , doth not desire this one thing , but the other ; or not this , but for the other thing . So he that obeyes with respect to outward things , either would not obey , or would not so chearfully obey , if there were not such respects to be injoyed . —

Obiect . But you will say , we may pray for these outward things , and therefore we may doe duty with respect to them .

Answ. It doth not follow . It is one thing to be the matter of our duty , another thing to be the ground of it . We grant that outward things may be the matter of our prayer , but yet not the ground of our praying . Besides , it is one thing to be the ground or the end of a particular duty , another thing to be the spring of the whole frame . Some outward respect may be the ground or end of this or that particular dutie ; we may lawfully goe to prayer for this end , to make knowne our temporall necessities ; nay , and our present wants may be the maine and particular ground of doing this particular dutie at this time ; but no outward respects must be the hinge upon which the whole frame moves : I say , they may be the ground of particular acts , but not the spring of the whole ; they may be the particular end of this particular duty , but not the general end of the whole course of our obedience .

And this shall suffice to have spoken of the first branch of the Query ; Whether a man may not obey God in reference to Gods bestowing of outward mercies and injoyments here . And I say , in a word , it seemes most agreeable to the Gospel , and to the frame of a Christian soule , to say , that upon the knowledge , faith and perswasion God will blesse us , and withhold no good thing from us ; we ought to be quickened in our obedience of him ; then to say , we are to obey God , that we may gaine these temporall good things by our obedience ; certainely the good things of this life , even the assurance of them , so farre as they are made over to us , and are good for us , they are not the grounds of our obedience , though they should come in as incouragements in our obedience ; they are not the spring , though the oyle ; they are not the grounds of motion , though we should admit them to come in as helps in motion ; and if not the assurance of them , then how can the hopes of them which are more uncertain , be laid downe as the ground of our obeying ? though the ground of this particular act of obedience , yet surely not the spring of the whole . I shall prosecute this no further ; if in that I have said , I have differed from others , it is not out of disrespect to others whose iudgements I honour , and I hope an allowance may be afforded unto me , if I have dissented with reason .

We come now to the second branch of the Query propounded , viz. Whether we are not to doe duties with reference and revpect to the obtaining of spirituall good things ?

And there are some that say , Doct. C. in his Christ alone exalted , pag. 300 , 301 , 302 , 303 , &c. — We are not to propound any respects or ends at all in the doing of duty : by which they doe not meane base ends , or carnall respects , or secular advantages : but they intend the highest and noblest ends : and tell us plainely , that we are not to humble our selves , fast , and pray , for the prevention of any evill , or the procuring of any good : nay yet higher ; that we are not to doe duty with respect to the obtaining of any spirituall good : either pardon , peace , joy , assurance , the light of Gods countenance , the subduing of lusts ; or for any other end ; which though it be an irrationall opinion , and doth denude men of reason ( for take away the end which every reasonable creature , as reasonable , propounds in actions , and you levell him with a beast ) yet that they might seeme to be reasonable in this paradox , they give us two grounds of it .

1. Because we must not thinke to purchase that by our prayers and duties which is the purchase of Christ ; But Christ hath fully purchased all this for us , viz. pardon , peace , joy , and every good thing . Ergo.

2. Because all these are sufficiently provided for us in Christ : and God hath decreed all these good things for us in Christ ; and therefore we must not think to compasse them by our prayers .

These are the reasons that this , shall I say , without offence , unreasonable and destructive opinion seemes to be founded on .

Certainly I need not say much against the opinion , for if it be but twice repeated it will be as good as a confutation to it — . Indeed if this be a truth , we must have another Bible to countenance it : What is more frequent then this ? Psal. 50.15 . Call on me in the day of trouble , and I will deliver thee — Aske , Luk. 11.9 . and you shall have ; seeke , and you shall find ; knock , and it shall be opened : doth not the Apostle desire them to pray for him , and for what end ? he tels you ; that utterance might be given him : 2 Thes. 3.2 . Doth he not desire the like , that he might be delivered from unreasonable men ? Doth not Saint Iames bid us , James 5.14 , 15. if we be sick , call for the Elders of the Church ; but for what end ? to pray for us ; and why pray ? that the sick person may be healed ; pray one for another that you may be healed . But I am weary with this : where almost can you looke upon any place where a duty is commanded , but there is an end propounded ? And what can be more destructive to grace , to reason , then such an opinion ? It would be no more absurdity to reason , to say , we must not eate to satisfie our hunger ; drinke to quench our thirst ; feed to nourish our selves : but we are to feed out of meere instinct , and then as beasts ; and not out of reason , as we are men . But what , are we to doe duty for no end ? may we not confesse sinne that we may be humbled , and made sensible of it ? may we not heare the Word , that our understandings may be bettered , our affections quickened , our faith strengthened ? Sure they themselves propound these ends in their preaching , otherwise why doe they take so much paines to perswade ( I doe not say , convince ) mens understandings that they are in an error ? And may we not use Ordinances for the increase of our graces ? for the abatement and weakening of our corruptions ? And may we not do works of charitie , to refresh the poore ? to relieve them who are in extremities ? And are not these ends ? And are not the other duties ? But if all this should be denied , yet this you will grant , that we may do duty , and walke in the wayes of obedience , to adorne our profession , to dignifie the Gospel , to glorifie God , to benefit the Saints , to winne others : and are not these ends ? and were not these as much purchased by Christ , and provided for by God as the other ? Sure much more God hath no need of us , though we have of him ; his glory , his Gospel , his cause doth not depend upon us : God could advance this , and maintaine the other without us : and therefore how little of men , how little of God , how little of reason , how little of Scripture there is in such a tenent , I leave to all to judge .

But yet that their shew of reasons may not goe without an answer , I shall say , and it is all I shall say , to them in a word .

1. Though Christ have purchased all good things for us , yet will God bestow them in a way of seeking : Ezek. 36.37 . you see this in Ezek. 36.37 . which is subscribed at the foot of the most free and absolute promises ; yet I will be inquired to concerning this , — though God promised to bestow all this , and promised like himselfe to bestow all this freely without any respect to man , Vers. 32. as he tels them vers. 32. Not for your sakes , be it knowne unto you , Oh house of Israel , will I doe this . No , it was for his owne Names sake . And yet he tels them , I will yet for this be inquired of by the house of Israel to doe it for them , — which plainly shewes that though God had promised , and promised freely to bestow these things on them , yet will he bestow them in a way of seeking .

2. We say yet again , that though God will bestow these things in a way of beleeving and praying , yet they are not the purchase of our prayers , but the gift of his own mercy , And I appeale to any , whether ever they heard any conscientious Minister to say , that prayer was the meriting cause of any mercy . Did every any say that duty had any Causal influence into the compassing of any mercy ? Hath it not still been held up as a Subservient meanes , and no procuring cause of any mercy from God ? When God hath a purpose to give , he stirs up the heart to seeke , and his stirring up the heart to seek , is an evidence hee hath a purpose to bestow : who loves to bestow his mercy in a way of seeking , that we might be incouraged to come , and to looke upon our incomes as the fruits of prayer , and performance of promises to us .

But it may be it will be said , Obiection . If these things be freely promised , why is there then a condition required to the bestowing of them ?

1. Some there are that say , Answ. That though Gods promises are free in fieri , in respect of the making of them , yet they are conditionall in facto esse , in respect of the performance of them , though they are made out of meer mercy , yet they are performed in relation to our subservient dutie ; And if we doe but subioyne this to it , that the subservient condition or duty which is prerequired to the performance of the promise , is nothing of our bringing , but first of Gods bestowing ; I doe not see how this may any way intrench upon the freenesse of Gods grace , either in making or in performing the promise ; hee tells us , hee will give to him that is athirst , Reve. 21.6 . Revel. 21.6 . Here is a condition or qualification , and yet this doth not intrench upon the freenesse of Grace : Deus dat gratiam defideranti , et dat gratiam defiderii . Notwithstanding this qualification , he tells us hee gives to him that is athirst , and what can be freer then gift ? gift you know implyes freenes of Grace ; And lest any should object and say , how is it a gift when God doth require thirst ? Sure this qualification doth imply it to be no gift , it discovers it is not of Grace ; therefore is God pleased to adioyne to the former word [ gift ] this other [ freely ] I will [ give ] to him that is athirst of the fountaine of the waters of life [ freely . ] And therefore doth not this intrench upon grace , Bonus es Domine animae quaerenti te , quid tum invenienti ? sed hoc mirum est , quod nemo te quaerere valet , nifi qui prius invenerit . Vis igitur inveniri , ut quaeraris , quaeri ut inveniaris . Potes quidem quaeri , et inveniri , non tamen praeveniri . Bern. dedillig . domin. p. 951. because that which God requires as subservient to the promise , is not of our bringing , till first of Gods bestowing ; not of our purchasing , but of Gods giving , who hath ingaged himselfe by Covenant , not only to give the promise , but also what ever is required as necessary and subservient to the promise ; if indeed there had beene any thing required which was of our bringing , and had not first beene of Gods bestowing , it would have intrenched upon Grace , and altered the nature of the thing , and made that of purchase which is of gift , though what we brought did carry no proportion with that we had for it ; if but one pennie were required of us for the purchase of a kingdome , though this fall infinitely low and short of the worth of the thing , yet this alters the nature of the thing , and makes that a purchase , which without that would be a gift . So here , if there were any thing required of our bringing and compassing , which were not of Gods giving and bestowing , though the thing were never so small , yet it would alter the nature of the gift , and intrench upon the freenes of Grace ; but when that which is of our bringing is truly of Gods bstowing and giving , this doth still hold up the nature of the gift , and doth no way intrench upon the freenes of Grace , if God doth require faith to close with the promise , and gives us faith whereby we may be able to come to the promise , certainly this is no Preiudice to Grace . In the Lord is righteousnesse and strength , saith the Prophet , Isai . 45.24 . Isai . 45.24 . Righteousnesse to those that come over to him , and strength to inable us to come ; As the sea sends out waters to fetch us to it , so God doth issue out strength from himselfe , to draw us to himselfe : And so all is of Grace , which can no way be Grace , if it be not every way truly Grace . —

And if promises of Grace ( though absolute and free in themselves , yet are conditionall in respect of the performance of them ) much more may I say this of promises of comfort , peace , joy , — if which were acknowledged , men certainely would not run upon these rocks , that a beleever immediatly upon the act of sin , may take comfort and hear God speaking peace in the promise , and all the gracious language of heaven , as though he had not sinned ; the want of the acknowledgement of this , doth unavoydably carry men upon such rockes ; certainly what ever the promise is , yet the performance of these promises are conditionall ; I say these kinde of promises they are conditionall , in respect of the performance of them , what ever they are in the nature of them . And therefore we are to doe duties as subservient meanes for the compassing of them ; not that duty is the Cause , or that it hath any Causall influence to the procuring of these things , but that it is a subservient meanes for the obtaining of these things which God hath so freely promised : God hath promised these things to his people , and this is the way wherein God will performe them , as hee tells us , Isai . 64.5 . Isai . 64.5 . He meeteth him who reioyceth and worketh righteousnesse , and Psal. 50.23 . Psal. 50.23 . To him that ordereth his conversation aright , will I shew the salvation of God , and in the 6. Gal. 16. Gal. 6.16 . As many as walke by this rule peace be upon them . So that you see the way in which God performes these promises , is in a way of duty and obedience : And therefore may wee doe duty with respect to the inioyment of these promises .

Obiect . But it may be it will be said , that can be no precedent condition to grace and justification , which is a subsequent fruit of grace and justification : But to performe dutie acceptably is a subsequent fruit of our justification , Bona opera non praecedunt justificationem , sed sequuntur justificatum . Aug. Quamvis bona opera fiunt ab homine , fides tamen qua fiut fit in homine . Aug. and work of grace in us , and therefore cannot be said to be a precedent condition . That it is a subsequent fruit of our justification , we have the cōcurrent opinions of all our learned and holy Writers against the Papists , in their Treatises against iustification by works ; and among other arguments this is used for one . If we be justified before we can worke , then we are not iustified by our works , but we are justified before we can worke , therefore — And that we are iustified before we can worke , the Scripture seemes to hold forth plainly . When it tels us . Joh. 15.5 . That without Christ we can doe nothing . And that we are created in Christ Iesus to good works . Eph. 2.10 . And in our selves we are dead men , and all our life is from Christ , and we can have no life from Christ till we have union with him ; Eph. 2.2 , 3. 1 Joh. 5.12 . For he that hath the Sonne hath life , and he that hath not the Sonne hath not life . And as soone as there is life and union , there is iustification , for they are simultaneous both at the same time , though in order of nature one may be conceived before the other . Operamur ex justificatione non in justificationem . Brum . And it will be said , if this argument be true which we oppose against the Papists , then must we not worke that we may be iustified , but we must be iustified that we may worke . And if to them the performance of duties cannot be said to be the precedent conditions , seeing they are the subsequent fruits of grace and justification . Thus I have raised up this obiection to the utmost height I can ; And in this height , I had thought to have dealt with it , but that I see it leads into so many intricate disputations , which are fitter for a particular Treatise , then for the Answer to one objection ; yet if better and more able hands doe not undertake it , ( which is my earnest desire ) then possibly God may afford an occasion to me , one who is the meanest of those that labour in the Gospel , to speake something to such a subject as this is . In the meane I shall propound a few things to be seriously and throughly considered on .

1. Whether these things laid downe may not be both precedent conditions , and also subsequent fruits of grace ; Especially , if you looke upon them as conditions of Gods bestowing , before of our bringing , and so qualifications to grace , as yet they are qualifications from grace , and grace themselves , and presuppose some existence of faith ?

2. Duplex qualificatio , qua , & quae . Whether those be good and safe distinctions of qualification ; 1. The qualifications in which or by which a soule comes to Christ , ( which are said to be sense of need , Matth. 11.28 . and hunger and thirst ; spirituall povertie , Matth. 5. beg . ) 2. The qualification which brings the soule to Christ , viz. faith . And then this the qualifications of grace , and the qualifications to grace ; especially , if admitted , that those qualifications to grace are not of man , though in man .

3. Whether there be not some works in order to grace , which may be said to be from the Spirit , but yet are not with the Spirit . I say from the spirit of sanctification , and yet not with the sanctifying spirit ? As the light of the morning is from the Sunne , yet not with the Sunne .

4. Whether Christ come not to us , before he come into us , and we have some kinde of life from Christ , before we come to live in Christ , or Christ in us — and if so , whether [ before ] in order of time , or in order of nature only , or whether before in respect of manifestation to us , or before in realitie and truth .

5. Whether those distinctions will hold of negative and positive , active and passive preparations to Christ ; by the one the Spirit of God emptying us of our sins , and selves : by the other begetting in us desires , hungering and thirsting after Christ ; or whether both these doe not presuppose some existence and being of faith , and Christ in the soule , who hath entered the soule , as the light enters into a darke roome , which doth rather dispell , then expell the darknesse ; rather drives out darknesse in entrance , then throw out darknesse before it enter —

6. Duplex receptio Christi , passiva & activa . Whether that be a safe distinction laid down by Learned men of a passive and active Reception of Christ . And whether that in the one wee receive Christ , as a dead man receives life ; in the other , as the living man receives food ; and whether the one may be called the soules interest in Christ , and the other the manifestation of that interest ; and if so , whether many of those which are said to be preparations to Christ , Receptio Christi activa est receptio in foro conscientiae . doe not presuppose Christ in us ; and goe not before the souls interest , though the manifestation of that interest ?

7. Whether Gods order of working may not differ from that which is to be our order of preaching ; and whether there be not some use to be made of that distinction , of Gods ordinary and his extraordinary workings on man .

8. Whether upon the same ground upon which all preparations , previous workings , precedaneall acts of God to justification are denyed , viz. convictoin of sinne , and discovery of Christ , even upon the same ground faith it selfe may not be denyed as precedent to justification ; if so , then certainly both , faith and justification , are capable of another sense , then the Scripture seemes to hold out , and also then they have been thus long received .

And therefore it would be also worth our paines , to spend some thoughts about the setling of the true nature of faith and iustification ; and therein to inquire ; 1. of the nature of faith . And that ,

1. Whether faith be properly or truly the instrument of justification , or only the evidence we are justified ; whether it doe truly give us interest in Christ , or is only the manifestation of our interest ; and as that which may be usefull to such debates ; whether that faith which doth justifie us be an act of recumbency and resting on Christ for interest ; or a perswasion and assurance of our interest in him ; And those places would be well weighed , where wee are said to bee justified by faith — Rom. 5.1 . — Rom. 3.28 .

And for justification , It would be cleared ;

Whether it be a forein , or an immanent act in God ; whether it be an act of God in time ; or whether that which is done in time be not improperly called justification , and is rather the manifestation to us of what God hath done from all eternitie . And it would be examined by them , who hold this latter ; whether a distinction of the severall periods of justification might not be admitted for the further clearing of this truth . As 1. we may be said to be iustified in decree , and so we are iustified from everlasting . 2. meritoriously , & so we are justified in the death of Christ , he laid down then the full price for the payment of our debt . 3. Actually , and so we are iustified when we doe come to beleeve . 4. In the court of conscience , and so we are iustified to our selves ; when we come to be assured . 5. Perfectly , & so we are iustified when we are glorified , when Christ shall present his Spouse without either spot or wrinkle or any such thing ; when the Church shall be tota pulchra , all faire without spot or sinne — if which be not admitted , the order of Scripture will seeme to be inverted ; and we shall run from Gods revealed will to Gods secret will ; yea , and a man may stand actually justified by this opinion , while he stands actually under the power , reigne and rage of Satan and sinne — These things I have only suggested now to consider of , but had intended out of these to have framed the Answer to the Objection , which in regard it would have been too large I have purposely waved . Leaving this to some more particular Treatise , if better hands ( which is desired , and of which there is need ) doe not undertake it .

For the present , I say no more then that those dispositions and qualifications which are prerequired doe no wayes intrench upon the freeneffe of grace , seeing they are from grace ; and are of Gods bestowing , not of our purchasing ; they are not of our bringing , but first of Gods giving . And we say that no qualifications on mans part from man are required , but yet there may be somthing on mans part from God . And I will not say that those who doe deny preparations to Christ , doe in a kinde deny the necessitie of the means of grace to them not brought in : what if we should thus argue ?

If preparations to Christ are not necessary , Arg. then the means of grace are not necessary to such . But the means of grace are necessary . Rom. 10.17 . It is said faith comes by hearing , and if the means be not necessary , then may men beleeve and be justified before ever they have heard of Christ . But I know the consequent will be denyed : which may be thus proved .

If by the meanes of grace , Conseq . Prob God doth prepare such for Christ ; then take away preparations to Christ , and take away the means of grace to such . But by the means of grace God doth prepare us for Christ . In them he opens and discovers our misery : In them he makes us see our sinfulnesse , and need of Christ : In them he opens and discovers Christ and the promises to us , and kindles in the soule a desire and thirst after him , earnest seekings for him ; which is the morning of grace , the dawnings of faith and conversion ; and such as are the harbingers of Christ . It is said of Iohn , who was the prodromus or harbinger of Christ , both into the world , and into the heart . It is said of him , that he was to make ready , or prepare a people for the Lord . Luk. 1.17 . and how was that , but by his ministery ? Christ will have some goe before him to prepare for his entrance . It is said of the seventie disciples whom Christ sent out to preach , that he sent them to every citie and place whither hee himselfe would come : and wherefore did he send them before , but to prepare their hearts to the receiving of Christ when Christ should come ? as was seen by the Text he gave them to preach upon . Goe and say unto them , the kingdome of God is come nigh unto you , as you see , Luk. 10.1.9 . verses . It is with Christ in his entrance into the soule , as it is with a Prince coming to a place , who you know hath his harbingers such as goe before , his court or such as goe with him , and his attendants , or such as are his followers and come after him : So hath Christ , the harbingers of Christ , they are those preparatory workings , conviction of sinne , discovery of Christ and the promises ; earnest longing , thirsting and seeking after him : his court are all the graces of his Spirit , which he works in his first entrance into the soule . And his attendants or followers they are that peace which passeth all understanding ; Phil. 4.7 . that ioy unspeakable and glorious in the holy Ghost , 1 Pet. 1.8 . Christ may be entered into the house before his followers come in : there may be faith without assurance , and grace without joy ; there can be no true ioy without grace , but there may be true grace without joy — I will proceed no further upon this . This shall suffice for the second branch of the Query , we come now to the third and last branch .

3. Whether wee may not doe duties and obey God , with reference and respect to eternall rewards .

And this is denyed upon a double ground .

1. Some that deny it upon this ground , because that Christ hath purchased , and God hath fully provided heaven and glorie for us : and therefore we are not to have respect to it in our obedience . Indeed it is true , we are not to have respect to the purchasing of it by our obedience , but we may have respect to the possession of it in our obedience . Wee may have respect to the inioyment of it in our obedience , though not to the obtaining of it by our obedience . To have an eye to our inioyment of it in our obedience is one thing , and to have an eye to our obtaining it by our obedience is another thing . Certainely those who preach obedience and holinesse , they doe not preach them as the Cause , Bona opera sunt via regni , non causa regnandi . Bern. Bona opera ut media amplectimur , ut merita detestamur . Bona opera sunt neceessaria respectu medii vel ordinis , non respectu causalitatis . Consule Daven : de justitia habitual . cap. 31. pag. 400. Bona opera sunt necessaria , necessitate praesentiae , non efficientiae , ut precursoriae conditiones , non ut causae meritoriae . but as the way , and tel us of the necessity of them , not in respect of Iustice , but in respect of presence , to make us meet to be partakers of the inheritance of the Saints in light , Col. 1.12 . Necessary they are , but not in respect of Causality , but in respect of Gods order , means , ordination : who hath called us to vertue and glory , as the Apostle , 2. Pet. 1.3 . to vertue as the preparation ; to glory as the fruition . In respect of presence , we say workes of righteousnesse and holinesse are required ; for certainly God makes none happy hereafter , but whom hee makes holy here , he brings none to glory , but those in whom he workes Grace ; hee gives grace and glorie , Psal. 84.11 . hee brings heaven into the soule , before hee brings the soule to heaven .

But in respect of Iustice and Causality , we cry them downe , and say with the Apostle , Tit. 3.5 . Not by workes of righteousnesse which we have done , but according to his mercy he hath saved us . Is not this ever in your ears ; Doe all righteousnesse ; and learn to rest in none , be in dutie in respect of performance , but out of duty and in Christ in respect of dependance ?

And this shall suffice for the first ground , why doing duty with respect to reward is denyed .

2. Others there be that deny that wee are to have respect to these eternall rewards in our obedience , but it is upon another ground : Because this ( say they ) savours not of a Gospel and ingenuous spirit , but rather of a mercenary and servile spirit in service : wee are to serve God though there were no heavens , nor hells , no rewards nor punishments : And to this end I have heard alledged a story of a woman , who being met with fire in one hand , and water in the other , and being asked what she would doe with it ; Shee answered , with this water I will quench all the fires of hell , and with this fire I will burne up all the ioyes of heaven ; that I may serve God neither for fear of punishment , nor hope of reward , but singly and onely for himselfe . Here were good affections , but it will appear before I have done , that certainly here wanted clear conceptions of heaven & glory , if she had conceived aright of that , there had not needed this expression . There is nothing in heaven that a glorified soule can tel how to part withall : there is nothing to be burned up there ; there is nothing but God in Grace , and in Glorie , as I shall shew anon .

2. There is a second opinion , and that is , That a godly man may doe dutie , and walk in the way of obedience with a respect to the recompence of reward . But this opinion is so modified , so tempered and allayed , that it is a wonder that any should take offence at it .

As 1. though we may have respect to heaven and glory & our salvation , yet these must not be the supream and primarie respects , but onely secondary and inferior respects .

2. These must not be respected singly and solely , but coniunctively and joyntly with Gods glory .

3. These must not be absolute respects , but respects with subordination to Gods glory . It was the meditation of one . Not heaven , Oh Lord , but God and Christ : rather ten thousand times Christ without heaven , Non coelum domine , sed Christum et te defidero , &c. then heaven without Christ : but seeing thou hast ioyned them together that I cannot inioy one , except I have the other , then both Oh Lord , but not Christ for heaven , but heaven , Oh Lord , for Christ . Non amat te domine qui aliquid amat praeter te quod non propter te amat . Aug. And as they say for respects , so they say for grounds and ends : that heaven and glory are not to be the sole grounds and ends of our obedience : nor are they to be the supreame grounds and ends of our obedience ; we may carry an eye to them to quicken us in our motion ; but these are not to be the ground of our moving : this may be the refreshment in our way ; but this is not to be the sole ground of the undertaking of our journey : the Apostles phrase may seeme to speake something for this , Heb. 11.26 . He had respect to the recompence of reward . It is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he cast an eye , when he was on his iourney , to cheer him in his way , to incourage him in his journey , lest he should thinke of the great things he had refused , and by that the flesh should reason and tell him , he had a hard bargaine , therefore he steales a looke from Glory ; he goes to his Cordiall , he casts an eye to the recompence of reward , and by this he renews his strength , gets new and fresh incouragement to goe on in his way : he makes not this the ground of the undertaking his journey , but a meanes to quicken him in his way ; not the spring of his motion , but the oyle to the wheeles whereby he might move more cheerefully .

And yet some there are who distinguish betweene young beginners , and growne Christians . At the first entrance of a soule into the wayes of Grace , say they , a man lookes upon heaven and hell ; the one to drive him out of sinne , the other to perswade him , and draw him into the waies of holinesse : but when once a soule is entered into the wayes of life , he finds so much sweetnesse in God , and his wayes , that now he serves him with a more free and ingenuous spirit . As the Samaritans said , Joh. 4.41 , 42. Now we beleeve , not because thou hast said it , but because we have heard him , and know this is the Messias that should come , Ioh. 4 41 , 42. So now we serve thee , not for feare of punishment , or hope of reward ; but because we see those beauties in thy selfe , that sweetnesse in thy waies , that if there were no other heaven this were heaven enough . — And there seemes something to speake for this in the prodigall , Luk. 15.18 , 19. When first he was awaked and convinced of his misery , Luk. 15.18 , 19. he saith , He will returne to his father , and say , Father , I have sinned , and am not worthy to be called thy sonne , make me as one of thy [ hired ] servants : Now he would be a hired servant ; but after he came to his father , and saw the mercy and indulgence of his father , how he runs to meet him , and embraces him ; he talkes no more of a hired servant ; he was now overcome with love , and therefore he onely remembers the wickednesse he had done , and abhorres himselfe for it , Luk. 15.21 . and saith , Father , I have sinned against heaven and before thee ; he names hired servants no more . So when first the soule is awakened to see sinne , and misery by sinne , then he sayes , Oh make me as one of thy hired servant : feare of hell , and desire of heaven , are the two great plummets which move him : But when once the soule comes over to Christ and the promise , when once it hath tasted of his mercy in pardoning , his goodnesse in receiving of him ; then doth he fall downe and abhorre himselfe , as it is said there of those whom God settled the promises upon , Ezek. 36.31 . And now all he desires is to serve God for himselfe ; he sees so much beauty , hath tasted so much mercy , that if he had the strength of an Angel , it were all too little to be laid out for him : It is not the bloud within his veines , the spirits within his arteries , the life within his body , that can be too deare to be laid out for him : now all the contest is , not what will God give me , but what shall I give God ? What shall I render to the Lord for all his goodnesse ? he is willing to goe through a sea and through a wildernesse , through any difficulties , any duties ; and all he can doe it fals infinitely short of his heart and good will to God ; all his expressions they are but a little of his larger affections in him ; and though God should never doe more for him , yet his heart doth burne with such affections to God , that he counts all he can doe for him , but a little of that much he could beteeme him .

And now though I did not need to proceed any further in this , yet give me leave , because this is the maine in Controversie , yet to proceed a little further in the clearing of it to you . For answer then to this third branch of the Query , Whether a Christian man may not doe duties with an eye to the recompence of reward : or with respect to heaven and glory . I answer affirmatively , and in opposition to that contrary opinion , I shall lay downe and evidence these two positions to you .

1. Position . That we may obey God with respect to heaven and glory .

2. Position . That we ought to have respect to heaven and glory in our obedience .

These two positions I shall indevour to establish to you , though not upon the same grounds whereon the lawfulnesse of eving reward in our obedience is usually built : I shall labour to settle it upon such spirituall and yet true grounds , as therein you shall see the reason of our dissenting to the first branch of the Query . We will beginne with the first , which is this .

1. Pos . That it is lawfull , and we may obey God with respect to eternall rewards , heaven and glory .

In the handling of this , in regard I find that those who have maintained the contrary opinion , have grounded that opinion upon mistakes , and false conceptions of what heaven and glory is : I find they have made false draughts of heaven , and have too much pensild it out after a carnall manner ; a way farre below heaven and glory . And thereupon I conceive , have grounded this opinion , that we may not eye it in our obedience . I shall therefore in the first place ( having in the entrance upon the Query cleared what was meant by respect , or eying of the reward ) set downe now what we conceive is truely meant by heaven and glory .

And here I must first tell you , that if you do abstract or separate that from heaven which a carnall heart doth conceive to be heaven , that is heaven to a godly man . Carnall men doe fancie heaven under carnall notions ; they looke upon it as a place where there is freedome from all misery ; and where there is fulnesse of all pleasures and happinesse : but both these , the misery and the happinesse , the freedome and injoyment ; they fancie in a way sutable and complying with their carnall or naturall hearts . This indeed is a Turkish heaven , but this is not a Christians heaven : indeed we read heaven set out sumptuously to us in the Scripture , Revel. 21.18 , 19 , 20 , 21. Revel. 21.18 , 19. The wals thereof are Iasper , and the Citie is of pure gold , and the foundations thereof are garnished with all manner of precious stones ; the first foundation was of Iasper , — and the twelve Gates are twelve Pearles , — thus God is pleased to pensil it out , as if he would tempt a worldling , and even corrupt sense it selfe which shall never come there , to seeke the inioyment of it . But these you must know are metaphoricall speeches , because the glory of heaven cannot be pensild and lim'd out as it is : therefore God doth condescend here to our weakenesse , and even to sense it selfe ; and pensils out heaven and glory by such things as are knowne to men to be precious . Not that we are to conceive that heaven is any such thing ; nay , or that there is any such thing in heaven ; if you thinke so , I shall spoyle your heavens before I have done ; certainly ,

1. God needs not to be beholding to stones , though precious stones , to make heaven glorious , no more then the Sunne needs to be beholding to the Starres to make the day . God himselfe fils heaven with Glory , and makes it infinitely glorious . God in heaven is the glory of heaven .

2. To what purpose should there be such poore beggerly sensitive things , to those who are all spirit and glory ? these things are below the spirit of a godly man here ; he hath a more noble spirit , he can now trample upon gold and silver , Pearles and Diamonds : and if his spirit be above these things here ; what are these to him in heaven ? if these be below him while he is here below ; what are they then , when he shall get above ?

3. Besides , these are but beggerly glory , to the meanest glory in heaven ; you shall turne your eyes no whither but behold a farre greater glory then these are ; every glorified soule shall be more glorious then the Sunne in its glory : alas , what are precious stones , but pebble stones , if compared to the glory of a glorified Saint ?

But to proceed no further , upon the mistake . I conceive in briefe , that by eternall rewards , is meant what ever ought to be the utmost of the desire of a renewed and sanctified soule : Not to speake of it in that largenesse which * * Burrows , Moses choice . 529. others have excellently done .

1. It is the fruition and injoyment of God .

2. It is the inioyment of Christ , that Pearle of price .

3. It is the inioyment of the Spirit , the onely Comforter .

4. It is the perfection and fulnesse of grace .

5. It is an eternall Sabbath ; a rest , and a rest in Iehovah , in whom there is all rest : it is a rest after all motions ; all pantings after him , are now rests in him , and in him as in your center , your proper place of rest ; it is a rest with glory , though here they seldome , yet in heaven they perfectly meet , and that for all eternitie . —

And tell me now in this little I have said of it , whether a Christian may not desire all this ? whether a Christian may not eye this , and have respect to this in his service and obedience ?

1. May we not desire and have respect to the inioyment of God in our service ? David could say , Whom have I in heaven but thee , and in earth I desire in comparison of thee ? Psal. 73.25 . The injoyment of God was the utmost of his desire in heaven : and it is set downe as the top priviledge by Christ , to bring us to God , 1 Pet. 3.18 . and may we not eye it here ? Certainely the more respect we carry to the inioyment of God in our obedience , the more noble is our obedience ; the more eye you carry to the inioyment of God in a dutie , the more noble are your spirits in duty : and may we now pray and doe dutie with respect to get a little communion with God and Christ , without which respects your duties are not sound : and may we not serve God then with respects to the full inioyment and communion with him ? how absurd is this ?

2. And may we not desire Christ , and obey God , and follow after him in the waies of holinesse with respects to the injoyment of Christ ? Indeed not to purchase him by our obedience ; but to iourney to him in our obedience : yea , and to walk in wayes of service with respects to the inioyment of him ; not as the merit of our service , but the end in our serving .

3. And thirdly , may we not desire the Spirit , who is the onely Comforter ; yea , and serve God with respects to the injoyment of him , who is the comforting , who is the sanctifying Spirit , who is now in us ; but we shall hereafter be in him : As it was said of Iohn , which was the preoccupation of glory , he was in the Spirit on the Lord day , Revel. 1.

4. And may we not obey God , and serve him with respect to perfection and fulnesse of Grace . May we here serve him with an eye to the additions of grace , and may we not obey him with respect to fulnesse of grace ? may we now pray , walke in the use of Ordinances , and in all the wayes of duty with respect to the getting a little more grace , a little more faith , more love , more brokennesse of heart ? — How much more may we serve God , and obey him with respects to the fulnesse and perfection of grace : this is that we breath after , we pray for , we hope for , even perfection , satisfaction : When I awake , saith David , I shall be satisfied with thy likenesse , Psal. 17.1 . And certainly that which is Saints satisfaction hereafter , is Saints desire here ; that which they breath after in all their services as their satisfaction , may be respected and eyed here as our dutie in all our services : if those duties are not well done wherein you have not carried respects to the communion with God and Christ , and improvements of grace in the doing of them ; then surely we not onely may , but it is our duty , and we must eye these things and have respect to them in our doing of them .

5. And fifthly , may we not have respect to a perfect Sabbath in the doing of duty ? Omnis motus tendit ad quietem . what is it but a rest ? is not rest the end of all labour , doth not labour tend to rest ? And is not this a rest ? nay a rest from sinne , a rest in God , a rest with prayses and admirings , glorifyings of God to all eternitie ? and may we not labour with respect to this rest ? may we not doe service with an eye to the obtaining of such a Sabbath ? where we shall rest for ever , and rest from sinne . Nay , rest in service , rest in God . Even for this cause we labour and faint not , 2 Cor. 4.16 .

And tell me now by this little that hath beene said , Whether we may not serve God with respects to eternall rewards ? May not a Christian serve God with respect to these things ? Nay , is he a Christian who doth not hold up these respects in the service of him ? Why , what is salvation , what is heaven , what is glory , but all this ? I wonder what draughts you make of heaven , what you thinke of glory , and salvation , when you say , we are not to eye these things ; nor to have respect to these things in our obedience : certainly you conceive of these things under false notions ; you make false draughts of these things : you looke upon them as the world doth , carnally , not spiritually ; I know none will owne that heaven as his happinesse , which he may not have respect unto in his service ; nay , make his scope , his aime in his service : the Apostle seems to imply so much in the 2 Cor. 4.18 . 2 Cor. 4.18 . We * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — A them : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 considero , collimo : hinc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , meta ad quam Sagittarii collimant et tela sua dirigunt . looke not at the things which are seen , but at the things which are not seen : the word implies , we make these things which are not seene , our scope , our aime ; and if so , then certainely we may have respect to them : let us be ashamed to pensil out that for heaven , which a godly man may not be admitted to eye , and have respect unto in his obedience ; nay , make his scope and end in obeying : that is , not heaven so much which comes by God , as that is heaven indeed which lies in God : if we speake of heaven abstractively , it is but a notion ; this can never make a man happy : but if you speake of heaven coniunctively , heaven with God , and heaven in God , as it is our happinesse , so it is our holinesse ; and to this we may carry an eye and respect in all our obedience .

And by this may a poore Christian be satisfied in those doubts which are usually the results of a iealous misgiving spirit . Scrup. 1 Ah , will some say , I doubt my service is hypocriticall and out of selfe-love , for I aime at my selfe ; I doe service with respect to heaven and glory . To which I might say ,

1. Answ. We never read that God charged any for hypocrisie who had respect to this . Indeed he hath charged them who have had respects to the world , and to these things here below , as he saith to the Israelites , You have not fasted and prayed to me , you assembled together for corne , and wine , and oyle ; but never charged any with hypocrisie and doublenesse of spirit who had an eye and respect to heaven and glory : but

2. I say , conceive of heaven under the right notion , make true draughts of heaven ; looke upon heaven as I have set it forth ; make this thy heaven which I have laid downe to be a Christians heaven , and then thou mayst carry an eye and respect to it in thy obedience ; nay , the more eye and respect thou carriest to heaven thus described , certainly the more spirituall , the more heavenly thou art . In this thou dost not aime at thy corrupt selfe , but thy best selfe : and not thy selfe in opposition to God , or separated from God , but thy selfe in God ; thou losest thy selfe in him to find thy selfe in him , when thou shalt be swallowed up with his likenesse .

And here will be the answer to another scruple too : Scrup. 2 you shall heare some say , I feare my desires are not true ; for I desire not grace for it selfe , but grace for glory , grace for heaven .

To whom I might also say , Answ. conceive aright of heaven ; looke not upon it with a carnall eye , a place of freedome from a sensitive misery , and inioyment of sensitive happinesse and pleasure : but looke upon it as a place wherein thou hast communion with God , inioyment of Christ , perfection and fulnesse of grace , freedome from all sinne , from every corruption , and spirituall imperfection ; and thou maist desire grace for heaven . Indeed if you should look upon grace and heaven as two divers things , you might erre in desiring grace for heaven ; but looke upon heaven as it is fulnesse of Grace , — and then thou mayst desire grace for heaven . Thou mayst desire Grace here as the beginning of heaven , the earnest of glory , and as that which may intitle thee to perfection and fulnesse of Grace hereafter . —

In briefe , he who desires grace meerely for glory ; and lookes upon that glory , as divers from Grace , Nic aternitatis semina jaciuntur . Sanctificatio est gloria inchoata ; gloria est sanctificatio consummata . An. his desires are not right ; but thou mayst desire grace meerely for heaven , so long as thou desirest heaven meerely for Grace : And the more inlarged thou art in those desires , the more gracious and spiritual are thy principles . — And thus much shall serve for the first Position . That we may obey God with respect to heaven and Glory . And indeed we cannot conceive of heaven so meanly if we conceive aright of it ; but it may be eyed even under the meanest notion of it . But we come to the second .

2. Posi . 2 Position . That we ought to have respect to heaven and glory in our obedience . In the former , I told you onely that you may ; here I tell you that you must ; you may obey God with respect to heaven , but you must respect heaven in your obedience : It is that which God hath set downe to fortifie our hearts against feare of any troubles , and to beare up our hearts under the sense of any calamities . You see when Christ would arme his Disciples against all feares and evils they should meet withall in this life , he takes the incouragement from hence ; because God would give them a kingdome , Luk. 12.32 . Feare not little flocke , for it is your Fathers will to give you the kingdome : he brings the harbour into the sea ; the rest into the labour ; the glory into the trouble : and this incourageth a soule to goe through all . And should we not eye it , and have respect to it , we should be found to slight the incouragements of God . As it is a sinne to slight the consolations of God , Iob 15.11 . So it is no lesse to make light of the incouragements of God . All these God affordeth to help faith against sense , to furnish faith with arguments against the carnall reasonings of the flesh ; and to incourage us in the greatest straits and distresses the world can bring upon us . And you see it was that which the Saints have eyed for their incouragement in the greatest straits . It is said of Moses , Heb. 11.25 . That he chose rather to suffer afflictions with the people of God , then to enioy the pleasures of sinne for a season : Looking , saith the Text , to the recompence of reward : that glory , that happinesse which was made reall and visible now to the eye of his faith , did incourage him to slight all the greatnesse of the world : * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bafil . It rendred all treasures on earth too little for his spirit , and his spirit too big to be daunted with all the discouragements in the world . And it was that which was Pauls incouragement too , 2 Cor. 4.17 , 18. He was troubled on every side , — but yet laboured and fainted not ; Consul . Bez. in loc. why ? Because our light afflictions which are but for a moment , worketh for us a farre more exceeding and eternall weight of glory , while we looke not unto the things which are seen , but at the things which are not seen . So that you see from hence the Apostle tooke his great Cordiall , and incouragement to goe through all his troubles and distresses ; he looked above those things which are seene , and considered those things which are not seene . —

And to be briefe , ¹. would you walke thankefully , ². would you walke cheerefully , 3 would you be strong to do , 4. and able to suffer , ⁵. would you submit to all Gods disposals , ⁶. would you reioyce in your sufferings , then you must carry an eye to the recompence of reward . Briefly , to speake to them ;

1. Would you walk thankefully ? The considerations of this will make us burst out into praises in our lowest conditions . Here is matter enough of praises , the Apostle bursts out , 1 Pet. 1.3 , 4. 1 Pet. 1.3 , 4. Blessed be the God and Father of our Lord Iesus Christ , who hath begotten us again unto an inheritance immortall and incorruptible , which fadeth not away , but reserved in heaven for us . Indeed the thoughts & considerations of this , will fill us full of heaven and glory , and make us * * Si coelum venale quantum pro illo daretis , & quando gratis datur ingrati estis ? Col. 1.12 . breake forth into songs of thanksgiving for his great goodnesse ; Who hath made us meet to be partakers of the inheritance of the Saints in light . Col. 1.12 .

2. Would you walk cheerefully ? Would you be filled with joy , 1 Pet. 1.8 . with comfort in the midst of all your sad conditions ? Would you joy in tribulations ? fetch considerations from heaven , Heb. 10.34 . They tooke ioyfully the spoiling of their goods , knowing in themselves that they had in heaven a better and an enduring substance . It is reported of Caesar , Cogita te Caesarem esse . that when he was sad , he used to say to himselfe , Thinke that thou art Caesar : Did he think his earthly greatnesse was enough to bear up his heart in any trouble ? how much more should the consideration of these great things reserved for us , cheere up our hearts , and comfort our spirits in the sadest condition ? He that lives much in the thoughts of heaven , lives much the life of heaven , that is , thankefully , and cheerfully . The Philosophers say , if men were above the second Region , they were above all stormes ; there is nothing but serenitie and clearnesse . It is true of those souls who can live in heaven , they have rest in labour , calmes in stormes , tranquillitie in tempests , and comforts amidst their greatest distresses —

3. Would you be strong to doe the will of God ? You must fetch strength and incouragement from the consideration of these things ; the Apostle brings in this as an incouragement , Col. 3.23 , 24. Col. 3.23 , 24. What ever you doe , doe it heartily — knowing that of the Lord you shall receive the reward of the inheritance . 1 Cor. 15. ult. So in the 1 Cor. 15. ult. Be alwayes abounding in the worke of the Lord , for as much as you know , that your labour is not in vaine in the Lord : 2 Pet. 1.10 , 11. 2 Pet. 3.14 . and you may read the like in 2 Pet. 1.10 , 11. and and in 2 Pet. 3.14 .

4. Would you be able to suffer and reioyce in sufferings ? Heb. 11.25 , 26. Heb. 10.24 . Heb. 11.35 . Heb. 12.1 , 2. Why , the considerations of heaven and glory will be great incouragements and inablements to you , to under goe any thing . You see this in Moses , Heb 11.25 , 26. In the Primitive Christians , Heb. 10.24 . and in Heb. 11.35 . Heb. 12.1 , 2. To which I might adde abundance more . He who eyes heaven and glory , Pericula non respicit , qui coronam respicit . will be able to walke through any conditions : while Peter held his eye upon Christ , he walked safely upon a stormy and tempestuous Sea , but when he tooke off his eye from Christ , and looks upon the storminesse of the Sea then he sinks : while we have an eye upon eternals , we are able to walke upon the most tempestuous Sea , we can goe through any stormes , we are too bigge for any trouble ; but if we once take our eye off Christ and heaven , then the least trouble is too bigge for us — It was the speech of * * Nihil visibilium moror , nihil invisibilium ut Christum acquiram : ignis & crux , incursus bestiarum , dissipatio ossium , convulsio membrorum & supplicia diaboli in me veniant , modo Jesum Christum acquiram . Euseb. l. 3. c. 39. Basil . I care for nothing visible or invisible , that I may get Christ ; let fire , let the crosse — let breaking of bones come : nay , let the torments of the devill come upon me , so I may get Christ . Such a blessed magnanimitie did the consideration of these things put into him , that he could sleight & contemn all the evils of the world . This is certaine , he that considers those eternall weights of glory , will not think these light afflictions which are but for a moment worthy to be compared to them : he that sees visions of glory will not matter with Steven , a showre of stones : he that considers eternitie at the end , doth not dread to goe through any troubles in the way . Qui aeternitatem mente concepit , nullos horret exorcitus . Sen. — The consideration of these things will render all the good and evill of the world too little for that soule , either to tempt or threaten out of the wayes of life .

5. Would you submit to all Gods disposals of you ? The considerations of heaven and glory will make the soule submit to any thing here ; he can be content to be poore , he knows he shall be rich : to be reproached , he knows he shall be honoured ; to be afflicted , he knows he shall be comforted ; to be imprisoned , he knows he shall be brought into a large place ; to sit at Dives doore , he knows he shall sit in Abrahams bosome ; to lose all , he knows he shall finde all at the other side , God will be all , and more then all to him . He knows it is but for a little season , a day , an houre , a moment , and a small moment ; hereafter there are eternall embraces ; Domine hic ure , seca — ut in aeternum parcas . he can submit to God to worke his owne worke , and worke it his own way , and worke it after his own manner , so he will please to bring him to glory at last ; and he can say , well-come that sorrow that tends to ioy ; that trouble that ends in comfort ; those crosses that prepare for crownings ; and that death which ushers in eternall life . And all this he can doe by the consideration of the great and glorious things which God hath reserved for him . And therefore you see the necessitie of having respect unto heaven , and glory in our obedience . And thus I have established these two Positions .

1. That we may obey God with respect to heaven and glory .

2. That we ought to have respect to heaven , and glory in our obedience .

And in these two , I have sufficiently answered the third Branch of the fifth Query , viz. Whether a Christian may not doe dutie with respect to the recompence of reward . I shall now hasten the rest —

We are now come to a sixt Query , which is ; Whether this be part of our freedome by Christ , to be free from obedience unto man ; or whether to obey men , be any infringement of our libertie by Christ .

Now before I come to the Answer of this ; I must tell you , There are some places that seeme to speake , that it doth not stand with Christian libertie to be obedient to man . We finde in Scripture ( as I shewed you in the beginning of this Treatise ) a double charge , 1. See the 54. page . That man should not usurp mastership : 2. That we should not undergoe servitude .

The first you may read , Matt. 23.9 , 10.

Be you not called * * Prohibemur hominem vocare magistrum ut illi principalitatem magisterii attribuamus , quae deo competit . Aquin. Attamen haec est fides Papistica , Praelati hoc decreverunt credendum , ergo ego credo : hinc illud Bellarmini , debetis fine examine recipere doctrinam ecclesiasticorum , & non dubitare utrum ita se habeant neene , quae vobis proponuntur ; non enim more doctoris , quatenus ratio suadet , sententiam suam vobis proponunt credendam ; sed more judicis illam ut necessario tenendam imponunt . Rabbi , for one is your Master , even Christ , and all ye are Brethren ; and the like in the tenth vers .

The second , that we should not undergoe servitude : you read in 1 Cor. 7.23 . Ye are bought with a price , be ye not the servants of men .

Now contrary again to this , we read Rom. 13.1 . Let every soule be subiect to the higher powers , for there is no power but of God ; the powers that are , are ordained of God : and in 1 Pet. 2.13 , 14 , 15. Submit your selves to every ordinance of man for the Lords sake , whether it be to the king as supreame . — As free , and yet not using your libertie for a cloake of maliciousnesse , but as the servants of God .

Now how shall these two be reconciled ? One saith , be ye not the servants of men ; The other saith , submit your selves to every ordinance of man . But the meaning is , wee must so submit our selves to the authority of man , as that we doe not thereby impeach our Christian libertie which wee have in Christ , and we must so maintaine our Christian libertie , as that under colour of it , we neglect not our Christian dutie . Submit your selves , saith the Apostle , but as free , not as slaves , but as free-men still submit , hee teacheth no submission which may impeach our Christian freedome . In brief then , there is a twofold subiection to man .

1. There is a subiection which may bee yeelded with the preservation of our Christian libertie .

2. There is a subiection which cannot bee yeelded , without impeachment of it .

For the first , That there is a subiection that may be yeerded , with the preservation of our Christian libertie : That you see is implyed in the 13. Rom. 1. and 1 Pet. 2.13 , Rom. 13.1 . 1 Pet. 2.13 , 14. 14.

And there is a subiection which cannot be yeelded without impeachment of it , as is seen in the contrary places . 1 Cor. 7.23 Matt. 8.10 . Be yee not the servants of men : and , call no man your master on earth .

The one is the subiection of the * * Oportet nos ex ea parte quae ad hanc vitam pertinet , subditos esse potestatibus ; ex illa vero parte , qua credimus Deo , et in regnum ejus vocamur , non oportet nos esse subditos cuiquā homini id ipsum in nobis evertere cupienti . Deo enim potius obtemperandum quam hominibus . Aug. in exp. ep. ad Rom. propos . 72. Potestates suo loeo humanas fuscipimus , donec contra Deum suas erigunt voluntates . * * Non tenetur subditus obedire superiori suo contra praeceptum majoris potestatis ; neque si praecipiat allquid in quo non subdatur . Aquin. 2. ● . 2r. q. 104. Art. 5. outward man in things lawfull , the other is the subiection of the inward man , the soul and conscience , and in things unlawfull . The one is a subordinate subiection , a subiection in subordination to God , and for the Lords sake , as the Apostle saith , 1 Pet. 2.13 . The other is an absolute subjection , a subjection of our soules and consciences for mans sake , or upon mans authority we may be subiect in respect of the outward man in things lawfull : but for our soules and consciences , as we have no fathers , so we have no masters , but onely our Father and Master in heaven .

You may see both these plainely if you compare these two places , the one is 23. Matth. 10. Be not called masters , for one is your Master Christ . Ephe. 5.7 . Servants be obedient to your masters according to the flesh . Which two places being considered , do furnish us with this distinction . There are masters according to the flesh , and masters according to the spirit : wee have masters according to the flesh , that is , so farre as appertaines to the outward man in outward things ; But we have no masters according to the spirit , wee have none to whom we are to subiect our souls and consciences , but onely Christ ; as in this sense we have no father , so we have no master upon earth .

Ob. But you wil say , Is it not lawfull for a Magistrate to impose such things upon mens practise , which doe concerne their consciences ?

Answ. 1. It is not lawfull for a Magistrate to impose any thing a a Quando dicimus , regum est in divinis aliquid praescribere , id semper intelligimus , hanc illorum praescriptionem ac jussionom fundari opertere in verbo divine , a quo si abberraverint , illud Apostoli valebit , Deo potius obedire oportet , quam homini . Daven . de Iudic. et Nor. 75. p. Impium est et sacrilegum quicquid humano furore instituitur ut dispositio divina violetur . Cypr. Coactiva principis potestas non absolute ligat subditum , sed solummodo sub conditione liciti . Subditi enim non debent illis contra Deum obedire , et qui abusui potestatis resistit , non resistit ordinationi divinae . Gersom . Consid. de pace . part . 1. Quando reges contra veritatem constituunt malas leges , probantur vere credentes , et coronantur perseverantes . Aug. Is qui praest , si aliquid praecipit praeter voluntatem dei , vel praeter quod in sacra scripturis evidenter praecipitur , pro falso reste habebitur . unlawful to be obeyed : this is to set up an authoritie against Christs authoritie , the power of man against the power of God .

2. But yet a Magistrate may require those things at our hands , which are clearly revealed to be the will of God , and in that wee obey God in man , and not so much man as God . In this case we may say as the Samaritane did . Now wee beleeve not because of thy sayings , because we have heard him our selves . I conceive , there may bee a distinction made between supream masters , and subordinate masters , and so betweene subiection in order to another , and obedience to one as the supreame . Those are subordinate masters to whom we obey in subordination , or in order to another ; and those are supream masters , in whom our obedience resteth , and into whom it is finally resolved : a a Vos rudes et imperiti estis , ergo si salvi esse velitis , uihil jam reliquum est nisi ut caeca obedientia nostro judicio subscribatur . Bellar. Hoc uno scelere meritos esse praelatos Romanenses ut Ecclesiae caetu tanquam lupi et tyranni pellerentur . Luther . Ephes. 6.7 Col. 3.23.24 . for this last kinde , which is the Romish doctrine , surely neither Men nor Angels may usurp without high treason to Iesus Christ . It is treason for any to usurp it , and wickednesse for any to give it ; if God will not allow a supream master , nor absolute obedience in temporall things , but requires us to serve men , as in subordination to Christ , Ephes. 6.7 . Col. 3.23 , 24. Much lesse will hee allow of a supreame master in spirituall things . b b Omnis homo dimittens rationem propter authoritatem humanamincidit in insipientiam bestialem . Certainly it is the highest piece of slavery and vassallage in the world to yeeld up our consciences to the will of any , or surrender up our iudgements to be wholly disposed by the sentences , determinations of any ; but now in the other sense I conceive that men may be masters , and wee may be subiect to them in subordination to God and Christ . And surely if you looke into the old testament , it doth plainly hold forth this a a Quismente sobrius dicat regibus , Non ad vos pertinet , quis in regno vestro velit esse sive religiosus sive sacrilegus . Aug. de co. Do. c. 13. subordination of obedience in spiritual things , b b Si sacras scripturas V. T. inspiciamus , reges laudantur qui rectum dei cultum suprema authoritate sua observandum sanciebant , qui idolatriam evertendam curabant , et in N. T. reges terrae taxantur quod cum meretrice Babylonica scortati sunt , debuerunt ergoidolatriā evertere , veramque religionem omnibus imperare . Daev . de jud. et Nor. the people were bound to obey their Magistrate when hee commanded obedience to that which God had commanded ; and to obey them I conceive not as they were types of Christ , ( as some imagine , who say their power was to cease , and to end in Christ , as the great King of his Church , and in whom alone all authority over his people was to be shut up ) but to them as they were temporal Magistrates , and were the fences of the worship of God : So that I conceive a Magistrate without any impeachment to the authority of Christ , or infringement of the liberty of conscience may require those things to be obeyed which are clearly revealed to be the will and minde of Christ , yet in this he is but a subordinate , and Christ is the supreame Master , hee tells you what is Gods will , not what is his : if he tell you it is his too , it is because it is Gods first .

But it may be objected again , though it should be granted , that a Magistrate might command or impose such things as are clearely evident to be the minde of Christ ; yet why should he impose things doubtfull ?

For the Answer to this . Answ. 1. It would be inquired , Si extiterit dubium circa dogmata fidei , aut opera cultus divini , neque possunt fideles , ad nudum imperium aliorum contra propriae conscientie judiciumcredere , neque debent judicium suum ( nifi illato novo lumine ex verbo Dei ) commutare & ad voluntatem aliorum conformare , Dav. In dubiis circa dogmata fidei subditi nequeum suas sententias quamvis erroneas relinquere , nisi instruantur , & novum judicium in illis formetur , &c. Daven . de judic . & norm . fid. whether the things imposed are doubtfull in themselves , or only doubtfull to me ; If indeed they be doubtfull in themselves , I humbly conceive , either they should not be imposed at all , or imposed with all tendernesse : But if they be only doubtfull to me , they may yet be lawfully imposed , though as yet not lawfully obeyed by me . And that shall be my second Answer .

2. As some things may be lawfully obeyed , which may not lawfully be imposed : so there are some things which may be lawfully imposed , and yet not lawfully obeyed . Hezekiahs command of breaking down the brazen Serpent when he saw men to Idolatrize to it ; it was a lawfull command ; it might be lawfully imposed , and yet if there had been some who had reverentiall thoughts of it , as a thing which had been set up of God , so famous in the wildernesse , and which is more , a type of Christ ; Si impium , vel dubium aliquod proponitur , patiendum potius quod rex minatur , quam faciendum quod ab illo jubetur . and therefore doubted , whether they might obey this command or no ; I say , in this case it had not been lawfully obeyed by such , though it might be lawfully commanded by Hezekiah . Certainly , there are many things which may be commanded , and if you have respect only to the things commanded , may be lawfully obeyed , which yet if you have respect to the person who is to obey , may be unlawfull to be obeyed . A man in this kind may both sinne in doing , for an erroneous conscience bindeth , and he may sinne in not doing , and be guiltie of disobedience .

We might run into a large dispute upon this subiect ; but it is not my intent at this time ; another occasion may be afforded in some other Discourse to treat more largely upon it ; wherein this question may be rightly stated , faithfully examined , and satisfaction may be endeavoured to be given to the multitude of Scruples and Objections , in which this , point above many , I had like to have said any other , is abundant and fruitfull . In the meane time , I shall shut up this Answer . And having spoken to the maine Queries which are in controversie concerning Christian freedome : In stead of raising any more Questions , I shall now conclude the whole Discourse in some briefe application .

In the first place then . Vse 1 Is it so , that Christ hath purchased and instated beleevers , and beleevers only into such a priviledge ? then what a fearefull condition to be an unbeleever ? you are still in bondage .

1. You are in bondage to sinne . 2. In bondage to Satan . 3. In bondage to the Law : and who can expresse a more miserable condition then this is ? We will discover it to you .

1. You are in bondage to sinne , not only in bondage by sinne , that is , by sinne exposed ; nay , and bound over to all evils , spirituall , temporall , and eternall , but you are in bondage to sinne , you are under the commands of every lust . Every sinne is a tyrant in the soule : Christ tels us , Ioh. 8.34 . Who ever committeth sinne , is the servant of sinne . First , you entertaine sinne as your friend , and afterwards it becomes your master ; you are the servants of sin , Rom. 6.20 . You are sold to sin , as the Apostle saith of his naturall condition , Rom. 7.14 . I am carnall , and sold under sinne . Indeed we are all of us sold under sinne by nature , but here we sell our selves to sin ; As it was said of Ahab , He sold himselfe to worke wickednesse : so it may be said of us , we are not only passively content to be vassals to sin , but we do actively indeavour to vassall our selves , we are actively willing to be sinnes slaves , rather then to be Gods servants . It is set down as the character of a man in his naturall condition , He is disobedient serving divers lusts . — Tit. 3.3 . his obedience to sin is not forced , but free , not involuntary , but naturall and with delight . Hence it is said , that sinne reignes in them ; Sinne hath a soveraigntie , not a tyranny in them ; they are the professed servants to sinne . 2 Pet. 2.19 . Like those who chose their Masters after the Lords Iubile was proclaimed ; whose cares were boared in token of perpetuall subjection .

And this is your condition , you are in bondage to sin . And this is a fearefull bondage , if you consider but these particulars .

1. It is a soule slavery . The condition of the Israelites under Pharaoh , and those who are now under the Turkish Gallyes , is very sad , but that is but the bondage of the body ; but this is a soule slavery , the bondage of the soule . What is it to have our bodies vassal'd , A meipso me libera Domine , Aug. our estates inslaved , in comparison of our soules ? Better to be under the tyranny of the most imperious man , then under the vassalage and slavery of sinne and our own corruption . This is the utmost , the finishing concluding stroke of God to give a man up to his sinnes ; to say , You that are filthy , be filthy still ; and therefore the worst of judgements .

2. It is a senselesse slavery ; a slavery that we were not sensible of : we say in nature , that those diseases are most mortall , that deprive us of sense : now this is a senselesse slavery , we are in chaines and feele it not , we are under the weights of sinne and are not sensible of it ; God doth often bring us in bondage by sinne , he claps us under the feares and terrours of a self-condemning conscience , and all this that he might deliver us out of the bondage to sinne . We say a burning Feaver is more hopefull then a Lethargy ; Miserius nihil est misero se non miserante . the Physician doth sometimes cast his Patient into a Feaver to cure the Lethargy : So a wounded and troubled condition , is better then a secure and dead condition ; The strong man keeps the house when all is at peace . And this is the misery of this bondage , you are unsensible of it .

3. It is an active slavery : A man vassald to his lusts , will drudge or take any paines to satisfie them : such a man will spend his paines , his strength , his health , his estate too , to satisfie his lusts : though they thinke every thing too much laid out for God and Christ ; yet they thinke nothing too much to spend upon their lusts — It is an active slaverie : and yet more ,

4. It is a willing slavery : they count their slavery freedome , their bondage libertie ; their chaines of brasse , to be chaines of pearl ; they are voluntaries , willing servants to sinne . How often hath the Lords Iubile beene proclaimed ? how often hath Christ tendered to set us free , and yet we have chosen to returne to our old masters ? and therefore just with God that he should boare our eares in token of eternall slavery to sinne and Satan .

5. It is a bondage out of which we are not able to helpe our selves .

1. Neither can we redeeme our selves by price .

2. Nor deliver our selves by power or conquest .

1. We cannot redeeme our selves by price . A man may be in bondage to men , and able to ransome himselfe ; if not by his owne power , yet by the helps , collections , and contributions of others . But no man can redeeme his owne soule . Nay , all the contributions of men or Angels fall too short ; Mat. 25.9 . they have but oyle to serve themselves : It is set downe not onely as the proper worke of Christ , but the greatest worke which Christ hath done , to redeeme his people from sinne : Indeed he did it by price , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Gal. 4.5 . he bought us out , but it was not by silver and gold , as Peter tels us ; 1 Pet. 1.18 . the redemption of our souls is more precious , Psal. 49.7 , 8. but it was by the bloud of Christ .

2. As we were not able to redeeme our selves by price , so we were not able to deliver our selves by power : to be a sinner , and to be without strength , they are all one in the Apostles phrase , Rom. 5.6.8 . And therefore he tels us there , While we were sinners , and yet without strength , Christ died for us . Indeed we could doe nothing to helpe our selves out of this bondage ; we were not able to weepe , to pray , to worke our selves out of this condition . — It is with us as men in the quicke-sands , the more they strive , the deeper they sinke themselves : so the more we strive by our own strength , by our owne power , the more we doe intangle and chaine our selves in this condition . And by this you may see something into this miserable condition ; but yet this is not all : and therefore

2. We are in bondage to Satan , not that we owed him any thing ; we were onely indebted to Gods Iustice ; but he is Gods Iaylor , who holds poore soules downe as under brazen barres , and iron gates not to be broken ; if a man were in bondage , it is some reliefe to have a mercifull jaylor ; but this addes to the misery , thou hast a cruell jaylor , the jaylor of hell is like Nebuchadnezzar who will take no rewards , he will not be bribed , nor perswaded to set thee free . Satan is a cruell Tyrant who rules in the hearts of the children of disobedience , Ephes. 2.2 . And you are taken captive at his will , as the Apostle tels us , 2 Tim. 2.26 . Indeed he hath some that are more royall slaves then others : Some he keepes in arctâ custodiâ , close prisoners ; holds them downe with many weights and chaines , under the raging power of many lusts and corruptions ; and some he keepes in liberâ custodiâ , prisoners at large ; he suffers them to walke about ; they have the libertie of the prison , but yet are clapt up at his pleasure ; they are taken captive at his will : though he may suffer them to doe many actions ; Herod to heare , Iudas to preach , yet he hath hold of them by their lusts , he can bring them back when he pleaseth . And that is a second particular , you are in bondage to Satan . And this ,

1. It is a cruel bondage ; a mercilesse bondage : What is the bondage of Israel to Pharaoh in comparison of this to Satan ? And

2. It is an universall bondage . 1. Vniversall in respect of persons , for you were all born slaves . 2. It is universall in respect of parts , you have no part free ; the iudgement , will , affections , mind and conscience , they are all in chaines , all inslaved to Satan .

3. And it is universall in respect of actions and performances ; thou canst not performe one action as a free man ; thou maist performe the actions of a free man , such actions as free men doe ; but thou canst not performe them as a free man : thou prayest as a slave , not a sonne ; thou weepest as a slave , not as a free man : It is more for feare of the lash , then for hatred of sin and love of God : all thy actions are actions in bondage ; thy very spirit is in bondage , thou hast no spirit of freedome , of naturalnesse and delight in any thing thou dost .

And this is a sad condition : In this condition thou art till Christ set thee free : but yet further ,

3. Thou art in bondage to the Law , and that 1. To the curse : 2. To the rigor of the Law .

1. Thou art in bondage to the curse of the law ; to the penalties and forfeitures of the law : the Apostle tels us , Gal. 3.10 . As many as are of the workes of the law they are under the curse . And why so ? For it is written , Cursed is every one who doth not continue in all things which are written in the Booke of the law to doe them , and that is impossible : and therefore you must needs be unavoidably under the curse . —

And if we should now take this in pieces , & shew you how much lies in the bowels of this curse ; you would then see your miserable condition . It doth comprehend all miseries temporall , spirituall , and eternall . It is

1. A comprehensive curse , an universall curse ; you are cursed in every condition , in your gold , silver , relations ; in your very mercies ; where others are blessed in their afflictions , you are cursed in your mercies . As there is a blessing hid in the worst things to the godly ; a blessing in sickenesse , in poverty , in crosses , losses , death it selfe . — So there is a curse in the best things to wicked men ; a curse in your gold and silver , in your comforts and injoyments . — It is an extensive curse .

2. It is an unavoydable curse ; as thou art a sonne of Adam , so thou art borne an heire to this curse .

3. It is an unsupportable curse , which men nor Angels are able to beare : you see the Angels themselves they lye under it , and cannot helpe themselves : the wrath of man may be borne , at least undergone . It is but a wrath reacheth to the body ; Parce precor Imperator ; tu carcerem , ille Gehennam . but who can beare the wrath of God ? it is a wrath reacheth to the soule , and who knowes , much lesse who can beare the power of his wrath ?

4. It is an unremoveable curse : if we looke upon any thing we can doe ; if God lay it on , it is not all the power and wit of men or Angels that can take it off . As none can take beleevers out of the hands of Gods mercy ; so none can take unbeleevers out of the hands of his justice . And that is the first particular : you are in bondage to the curse of the law .

2 You are in bondage to the rigor of the law : which requires in the rigor of it ,

1. Hard things , difficult things : look over the duties commanded , and see if they be not difficult things : Nay ,

2. It requires impossible things in the station wherein we are : It is a yoake we are not able to bear , Act. 15.10 . We might as well be set to move mountaines , to stop the Sunne in its course , to fetch yonder Starre from heaven , as to doe what the law commandeth .

3. And yet all this it requires to be done of us in the exactnesse , and according to the exactnesse of the command . It requires perfect obedience , both in respect of the principle , and in respect of the manner , and in respect of the end : it will abate nothing .

4. Yea and all this it requires in our owne persons . It will not admit of obedience by a suretie : not of performance by another , that is Gospel ; it requires all in our owne person , Gal. 3.10 .

5. Nay , and it will not accept of the most eminent indevours , if there be any fayling in the performance . It will not allow of affections for actions , of indevours for performance : this is Gospel .

6. It requires constancie in all this : the whole man , the whole law , the whole life ; if you do obey never so many years ; if you faile but in one tittle at last ; but in a thought , a motion , you are gone for ever : the law saith , Cursed is he that doth not continue to obey in every thing . —

7. Notwithstanding all this exaction from you ; yet it will not afford you any strength , nor suffer you to get helpe of another ; you must beare your burden alone : It layes load on you ; imposeth duty and considers not your strength ; nor will afford none to you : it bids you looke to it as well as you can ; it will have it either by you , or out of you .

8. And here againe is the rigor of it ; that upon the least failing , all the hopes you had of good by the Law is gone ; you are disinabled and made uncapable from ever expecting any good by it : you are split for ever . Vpon Adams first sinne all his hopes of life by the law was gone ; that if God had not propounded a Christ , he had beene lost for ever . Why but you will say , might he not be able to doe twice as much good as he had done evill , and so make amends for his former fault ? No , here was the further rigor of it .

9. If once thou hadst offended , though in the least particular , thou couldest never make amends for it ; thou canst never outdoe the law : if thou couldest outdoe what the law required , yet all thou couldest doe would never make amends ; it would never make up the former fault : if thou shouldest goe about to redeeme every idle word with an age of prayers ; every act of iniustice with a treasury of almes ; every omission with millions of dutie ; yet all this were too little , all this would not doe to make amends for thy former fayling . Why but you will say , what then ? will not the law accept of my teares , my repentance for my fault ? No , here is a further rigor of the law .

10. If ever thou hast offended , though in the least particular , yet thou art gone for ever : here is no place for repentance : It will not admit of teares , or repentance to come in ; this is Gospel , not Law . If thou fayle in the least particular , and should weepe seas of teares ; teares of bloud ; even thy eyes out of thy head ; yet all this will be no reliefe to thee here : the Law will admit of no repentance .

And thus you see the miserable condition to be in bondage : which I have spoken the larger unto , to heighten & commend this great priviledge of freedome to you . We use to say , contraries doe illustrate one another : I hope then by seeing the miserable condition of being in bondage , you will be better able to conceive of this blessed priviledge of being set free by Christ . All which I have set downe at large in the enterance into this discourse : And shewed you how Christ hath freed us from Sinne , from Satan , from the Law ; to which I refer you . — And say yet further .

You whom Christ hath instated into this high and glorious priviledge , Vse . 2 it is your work to maintaine it , Gal. 5.1 . Stand fast in the libertie where with Christ hath made you free .

There are two great things which Christ hath intrusted unto us , and we are to preserve them inviolate .

1. The first is Christian faith , vers. 3. of Iude , See that ye earnestly contend for the maintenance of the faith , which was once delivered to the Saints .

2. The second is Christian libertie , Gal. 5.1 . Stand fast in the libertie wherewith Christ hath made you free : Every man should be faithfull in those things wherein he is intrusted ; God hath intrusted you with precious things , Christian faith , and Christian libertie : and how carefull should we be to maintaine them ? Civill and Corporall liberties they are very precious ; how doe we ingage our selves now for our liberties , and our freedomes , against those who would deprive us of them ? And indeed they may justly be esteemed they are men of abiect minds , that would for any consideration forgoe their freedomes and liberties .

Leo the Emperour made a severe Constitution , wherein he forbade all men the buying , and all men the selling of their freedomes ; esteeming it madnesse in any to part with his freedome . And if Civill freedomes are so precious , and to be maintained ; how much more our spirituall freedome , the freedome by Christ ? A freedome so dearely purchased by the bloud of Christ . You esteeme your Civill freedomes the better , in that they cost so much of the bloud of your Ancestors to compasse them . It is basenesse to be carelesse of that , which they indured the losse of so much bloud to compasse . How much more should we esteeme our freedome , which was purchased by the bloud of Christ ? You are redeemed not by silver and gold , but by the bloud of Christ , saith the Apostle . So that it is a freedome dearely purchased ; yea , and freely bestowed ; and mercifully revealed ; fully conveyed unto us by the Spirit of Christ ; and therefore how should we indevour the maintenance of it ? To stand fast in the liberty wherein Christ hath set us free , and be not intangled againe with the yoake of bondage , Gal. 5.1 .

1. Maintaine your Christian libertie , or your libertie you have in Christ against the Law , neither looking for Iustification from it , nor fearing Condemnation by it . Live in respect of your practise and obedience , as men not to bee cast and condemned , or acquitted and justified by the Law ; It is a hard lesson to live above the law , and yet to walk in the law . This is the lesson we are to learne , to walk in the law in respect of dutie , but yet to live above the law in respect of comfort , neither expecting favor from thence in point of obedience , nor fearing rigour from thence in point of failing . Let the Law come in to remember you of sin if you faile , but suffer it not to arrest you , and dragge you into that Court to be tryed and indged for your failings , this is to make void Christ and grace . Indeed we too much live as though we were to expect life by workes , and not by grace . Wee are too bigge in our selves when we do well , and too little in Christ in our failings : oh that we could learne to be nothing in our selves in our strength , and to be all in Christ in our weaknesse . In a word , how to walke in the Law as a rule of sanctification , and yet to live upon Christ and the promises in point of justification . The Law is a yoake of bondage as Ierom calls it , and they who look for righteousnesse from thence , are like oxen in the yoak , who draw and toile , and when they have done their labour are fatted for slaughter : So these when they have endeavoured hard after their owne righteousnesse , doe perish at last in their iust condemnation . Luther calls these men the devils Martyrs , they take much paines to goe to hell , Rom. 10.3 . They being ignorant goe about to establish their own righteousnesse , and will not submit themselves unto the righteousnesse of God . Proud nature would faine doe something for the purchase of Glory , God will have it of Grace , and wee would have it of Debt ; God would have it of Gift , and wee would have it of Purchase , and wee have too much of that nature in us ; wee goe to prayer and look upon our duties and tears , as so much good money laid out for the purchase of heaven and glory , nay though we bring no money , yet we would bring money-worth , and plead our own qualifications and dispositions to interest us in the promise . This utterly crosseth Gods designe , he will have all of Grace , and thou wouldst have all of Debt . It is not now , Doe this and live ; but beleeve , and thou shalt be saved : walke in the duties of the Law , but with a Gospel spirit , let the Law come in as a rule of Sanctification , but keepe it out in point of Iustification , any thing taken in here , one flaw here spoiles all . It was well said of Luther , Walke in the heaven of the promise , but in the earth of the law ; In the heaven of the promise , in respect of beleeving , and in the earth of the law , in respect of obeying , and so thou shalt give the law its honour , and Christ his glory .

2. Maintain it against men , Christian libertie is a precious jewell , suffer not any to rob you of it . Let us never surrender up our iudgements or our consciences to be disposed according to the opinions , and to be subiected to the sentences and determinations of men . Let neither power or policy , force or fraud rob you of this precious jewell . I shall speake onely to this latter . Let not fraud and policy ; the Apostle saith , stand fast and be not intangled , let us not returne like willing slaves into our chaines againe . * * In doctrinis quorumvis mortalium admirtendis adhibendum est examen , et judicium discretionis , ut possimus tanquam probi argentarii adulterinam a legitima doctrina discernere . Dav. de jud. ac nor . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ne implicemini . It is a greater evill of a freeman to be made a slave , then to be a slave borne : Therefore take heed , be not tempted into slaverie , as the fish into the net , bee not insnared and overwhelmed by the policies of men , wee are warned to take heed none deceive us , Ephesians 5.6 . 2 Col. 4.8 . 2 Thes. 2.3 . * * Gravius malum ex libero servum fieri quam servum nasci . Ambr. as if it were in our power to prevent it , and so it is , we cannot be insnared but by our owne default . We often betray away our libertie when we might maintaine it , and so become the servants of men . And this ariseth either , 1. from weaknes of head , or 2. from wickednes of heart ; It is my exhortation therefore that those who are the freemen of Christ , would maintain their Christian freedom , as against the law , so against men : be not tempted or threatned out of it , be not bribed or frighted from it , let neither force nor fraud rob you of it , wee often keepe it against force , and lose it by fraud ; to what purpose is it to maintaine it against those , who are the open oppugners of it , the Papists , and such as would take it from us , and give it up by our owne hands , to them perhaps that seek not for it ? Nothing is more usuall , and therefore beware ; Give not up your selves to the opinions of other men , though never so learned , never so holy , because it is their opinion . It is the Apostles direction , Try all things and hold fast to that which is good , 1 Thes. 5.21 . It often falls out that a high esteeme of others for their learning and pietie , makes men to take up all upon trust from such , a a Omnibus piis incumbit ut sibi caveant , et quamvis doctrinam diligenter examinent ne falsa forsan proveris suscipiant , quisque debet niti sua fide , suoque judicio divinitus inspirato , non exaltertus nutu & arbitrio pendere . Whitak . contr. 1. q. 5. de interp. Scrip. Consul Dav. de judic . et norm . fid. cap. 25. &c. and to subiect their judgements to their opinions , and their consciences to their precepts , men will suspect a trueth if a liar affirme it , and therefore Christ would not own the devils acknowledgement of him , when he said , Thou art the Sonne of God ; but they are ready to beleeve an errour , to give credit to an untruth , if an honest and faithfull man affirme it , what ever such men say , it comes with a great deal of authority into mens spirits ; And yet it is possible for such men to mistake ; It is a most dangerous thing to have mens persons in too much b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In doctrina investiganda non solum alienis , sed suis utendum oculis . admiration , as the Apostle saith , Iude 16. You know who tels us , That we know but in part , 1 Cor. 13.12 . The best are imperfect in knowledge , the most learned , c c Quanto ingenio Origenes et Tertullianus , quanta doctrina , quam singulari eloquentia imbuti fuerint , omues intelligunt ; adeo ut alter Graecorum , alter Latinorum Princeps habitus : atqui isti in errores multos inciderunt , et qui pertinaciter eorum sententias defenderunt , haeretici habiti sunt , et Tertullianistae , Origenistae appellati . — &c. Reinolds cont . haeres . c. 11. etiam cens . Apoc. praelect . and holy Martyrs every man hath need of his allowance , they are but men , and in that subiect to errour , though these things may afford probable conjectures , that what they hold forth is a truth , yet these are not infallible evidences . Indeed there is much to be given to men of learning and piety , but we must not tye our boat to their ship , we must not , as the phrase is , pin our faith upon their sleeves , wee must not subiect our judgements , resolve our faith into their authoritie , this is to make men masters of our faith , this is a shread of that garment , whereby Babylon is distinguished , a mark of the Roman Antichristian Church , to resolve our faith into the authorities of men , and though it be not required of you , yet it is no lesse done ( though more finely done ) by many , then by those of whom such implicite faith , & blind obedience is required .

It is my exhortation and your duty , to labour to maintaine your Christian freedome : It was dearely purchased , and mercifully bestowed on you ; and therefore should not be weakly lost , nor yet wilfully maintained . It was given in mercy , and must be kept in iudgement ; you ought to use the iudgement of discretion in rejecting and embracing doctrines , yet with discretion ; we must neither subiect our selves to the doctrines and determinations of men , though learned and c c Sancti quidem fuerunt , sed tamen homines , affectus suos habuerunt , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 passi sunt . Whitak . contr. 4. q. 4. p. 396 , 397. Vid. Daven . de judic . & norm . fidei . cap. 25. De judicio privatorum quod practicae discretionis vocatur . holy men , with a blind judgement , nor are we to reiect them with a perverse will ; And this is all I shall speake to the second branch of this exhortation , and of maintaining of our Christian libertie . Wee come to a third , which is no lesse necessary , and that is ,

3. Be ware of abusing of it . Christian libertie is a precious thing ; and the more precious , the more care not to abuse it ; precious things doe use to be commended to us with words of Caution ; Christian libertie is a precious thing , you see it was dearely purchased , and mercifully bestowed upon us , and therefore let me subioyne this Caution , and so conclude . Beware of abusing of it . Now that I may not speake in the ayre , there are sixe wayes whereby Christian libertie is abused .

1. We abuse Christian libertie , when in the use of it we scandall others : libertie was purchased for the comfort of our selves , not for the affliction of others ; they abuse it indeed , who so use it , as to others affliction . We reade of some young Christians of Corinth would eate meat offered to Idols , to that end onely to shew their libertie : But the Apostle tels them , 1 Cor. 10.24 . All things are lawfull for me , but all things are not expedient . And Saint Paul is frequent in instructing them , how to exercise Christian libertie in case of scandall . Gal. 5.13 . Brethren you have been called unto libertie , onely use not libertie for an occasion to the flesh , but by love serve one another . Christ hath taken off our former yoake of bondage , not that we should be more Wanton , but more carefull : Indeed for the comfort of our selves , but not to destroy another , as the Apostle argues , 1 Cor. 8.11 . Through thy knowledge shall thy weake brother perish for whom Christ dyed , &c.

But I will hasten to a conclusion , and therefore will shut up all in a word .

2. There is a second way , whereby we doe abuse our Christian libertie ; and that is when we use it to superstition , many will say they have Christian libertie ; and therefore dare venture upon any observations , customes and gestures , although never warranted by the Word ; this indeed is Christian licenciousnesse , not Christian libertie ; Christian libertie is yet a bounded libertie , bounded with Laws and Rules ; but these are men within no bounds , and therefore Libertines .

3. We doe abuse it when we make void the law of God ; as I have shewed you at large , when we shall iudge it our libertie to be exempted from dutie ; which indeed is true bondage , no Christian libertie . The libertie of a Christian lies not in exemption from service , but in service ; surely that man is yet in bondage who doth not judge service his libertie .

4. When we give too much scope to our selves in things that are lawfull . It is an easie thing to runne from use to abuse ; of such men Iude speakes in the 4. verse of that Epistle : There are certaine men turne the grace of God into wantonnesse .

5. When we doe use it undutifully ; denying obedience to lawfull Authoritie in things lawfull upon pretence of Christian lihertie ; which is indeed to make the world levell ; and throw downe all lawfull Authoritie .

6. When we will be tied to nothing , bound to nothing but what our owne spirits incline us to ; of which I have spoken at large : and therefore I shall conclude all with the words of the Apostle , in the 1 Pet. 2.16 . You are free , yet use not your libertie for a cloake of maliciousnesse , but as the servants of God .

FINIS .