Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.

The conformity of a Saint to the Will of God . Acts 21.14 .

The Will of the Lord be done .

THese words are the issue or conclusion of a very great Combate betwixt Grace and Affection , and they hold forth unto us a glorious Conquest obtained by Grace over affection .

The Saints and Brethren at Cesarea , who after much wrestling utter these words , were at present under a sore Trial by reason of Pauls intended journey to Jerusalem , the Holy Ghost in all places testifying that there bonds and afflictions did abide him . Affections hereupon in them tug hard to pull him backward , the Spirit of God in Paul bears witness to his way and call , and thereby presseth him forward ; at last when they perceive by the stedfastness of his resolution that the thing was indeed of God , they straightway throw up the Bucklers , surrender their beloved Paul , and their affections and wills also with him to the sole disposall of Gods will : The will of the Lord be done .

Here is the close of the Battle , Affection is subdued , and Will with it ; Grace comes off the ground an absolute Conquerour .

This sweet and imitable practice of theirs learneth us this lesson .

That it is a great and special duty lying upon Saints even in the most hard and difficult Cases , to have their wills bowed , and submitted to the Will of God .

This ( of theirs ) was a hard Case , to part with Paul their Spiritual Father , who was dearer to them than their lives , yea to part with him upon such terms as not ( for ought they knew ) to see his face any more ; yet if it be the Will of God they will not withstand it , but Will and Affection shall freely give him up , The Will of the Lord be done .

In prosecution of this necessary and useful Subject , I shall observe this method .

1 Give the Definition ( or Description rather ) of the thing it self , What this submission to the Will of God is .

2 The Division of it .

3 The Great Obligation that lyes upon the Creature , to submit to this Will.

4 Wherein the Excellency of this blessed duty and Grace consists .

5 How great an Evil the contrary is .

6 How ( in the general only ) our wills may be brought to submit to the Will of God .

7 Cases of Conscience , as touching submission of our wills to God .

I. The DEFINITION of it .

THis Divine submission to the Will of God , it is ,

Ablessed frame of Soul , wrought within us by the holy Spirit , whereby the will of the Creature is brought freely , quietly , and with a holy delight to lay it self down at the feet of God , to be disposed of in all things according to his Will , not its ●●●ne .

1 I call it a Frame , to note ,

1 The setledness of the Act , it is not a hasty sudden motion , or resolution , I will submit to Gods Will , which sometimes ariseth from a present flash of conviction or affection , and dies again with that ; but a setled habitual Principle , causing a Soul , whether sense or affection ebbe or flow , to be upon a level in this respect , of having its Will conformed to Gods .

2 The way by which we come by it , and maintain it ; which is not so much by using force or violence , as by an orderly gentle motion ; for violence breaks a frame , and puts that thing out of frame which was in frame before . In framing of a building , the way is not by violence to throw things together , that produceth confusion , and a heap , but no building ; but by an orderly and gentle motion directing each thing to its proper place , a building is produced : So this submission to the Will of God is not attained , or kept by an offering violence to the Will , plucking and haling it downe forcible against the stream , it shall submit , will it , nill it ; but by an orderly gentle motion bringing the Will about , turning the stream and current another way , making it hereby willing to submit .

3 The easiness of the work ( although in it self most hard ) when once this Principle is thorowly implanted in the Soul , for it being a frame , motion is more easie . An orderly frame conduceth much to make any motion easie ; take a thing out of frame , as a Clock , Watch , &c. it moves hardly , and with difficulty , but when in frame , the motion is pleasant and easie : So this submission to the Will of God being a frame of Soul , the work as to all particular acts , when once this is attained , goes on more easily .

Abrahams Soul being framed to it , it was easie work for Abraham to submit to Gods will , God no sooner saith , Abraham , leave thy Country , but he doth it . Abraham put the yoke of Circumcision upon thy owne neck , and thy Families , and Posterities , but he doth it . Abraham , cast one Son out of doors , offer up thy other , but he doth it . The like was in Paul , Phil. 4.11 , 12 , 13.

4 The confluence of Grace that must be to work this . There must be more than one thing to make a frame , a Clock is framed of many wheels , a Building of sundry materials ; so this act is the result of the acting of many Graces .

Of Knowledge , that Gods Will is good , yea best for us .

Of Faith , to beleeve this .

Of Love , making us loath to go cross to God , and of the two to chuse rather , that God should be pleased than we .

Of Humility , making us willing to stoop , and vail our wills to God ; a proud will scorns to stoop .

Of Self-denial , causing us to lay our owne desires and affections aside .

Of Patience , enabling us to take any thing in good part from God , without hard thoughts , or words of , or against his Dispensations .

Of Contentedness , in suffering God to take any thing from us , yea though it be our will , which the most of men had rather part with their lives than part with .

Secondly , I call it a frame , wrought by the holy Spirit , to distinguish it from meer Natural and Moral frames , or those frames which may be in a man by the temper and disposition of nature , or the exercise of morality Some persons there are that either by natural a sposition , or moral exercise , have so excel●ed in patience , meekness , temperance , &c. that a diligent observer of them should rarely , in ●●po●t of these things , ever perceive them to be in the excess ; such have been among the Heathens formerly , and such ( though they are thin sown ) may here and there be found yet ; but these dispositions though they seeme so calm as not to be disturbed by any acts or changes of the Creature , neither doe nor can submit to the will of the Creator , as is evident hence , because being despoyled of those Vices opposite to the aforesaid Vertues , they have and doe even thereby nourish and allow in themselves other Vices , as Self-estimation , Vain-glory , &c. as repugnant to the Will of God ( yea rather more ) than any of the other .

Thirdly , I call it a frame within us , to note the seat of it , which is the inward man . This submission to the Will of God it is a thing seated deep , in the innermost parts of the Soul . Hence ,

1 It is not alwaies visible in that Soul in which it is .

2 It consists not in notion and speculation , ( which is a thing more outward ) so much as in the exercise of the heart , and action of the Soul .

3 It can be only in those that are the true Children of God , and Members of Jesus Christ , because in all others , not Gods Spirit , nor any thing of its , but Satan the Prince of Darkness bears rule in , and possesseth the inward man .

Fourthly , I call it such a frame , by which the will of the Creature is brought freely , quietly , and with a holy delight to lay its self down at the feet of God , to be disposed of according to his will , not its owne .

1 Freely , this prostrating its self and its will at the feet of God , is ( where this grace of true submission to Gods will dwells ) a free act . This distingu●●●th it from that constrained submission found ●…me . Some there are that will say when a cross , an affliction comes , well , this is the Will of God , I must submit to it ; but this Divine submission is another thing , it makes the Soul not to submit of necessity , but of choyse . So farre as this Grace acteth in any , the heart chooseth to be , what it apprehends it is Gods Will it should be .

2 Quietly , that is ,

1 Without murmuring or repining at the thing . Though Israel followed the Cloud , and therefore are said to go after God in the Wilderness , Jerem. 2.2 . yet they did not submit to Gods Will , but were Rebels , Numb. 17.10 . chap. 20.10 . because they were ever murmuring .

2 Without fretting ( which is somewhat more than the former ) the waspish Child frets when the Father or Mother on 't lets him have his will ; but the towardly obedient Child frets not when his Father denies him this or that thing , because hee wills to have nothing but what his Father will let him have .

3 Without charging God foolishly , i. e. complaining of his dealings , as though hee were hard , and over severe to us . This was a sweet frame in Job , chap. 1.22 . yet here mistake not , I doe not say that we should ( especially when the thing in which we are to submit , sits very close , and pincheth hard ) make no complaint to God , that were stupidity ; but we are not so to complain as to charge God , or lay any blame on him ; I may in a sober submissive way tell him how great my affliction is , how unable I am to bear it ; but I must not blame him for laying it on me .

4 Without striving and strugling against the streame , i. e. running cross in our affections , desires , endeavours , to that thing which God is doing , or about to doe with us .

5 Without perplexing our selves about the issue . We ordinarily look to the issue of Gods Actions concerning us , O what will be the issue ? and we conclude the worst ; whereas our duty is , where we see his Will , to be quiet , and trust him with the issue of his actions .

6 Without shifting and sharking to avoyd Gods will . How did Jonas shark to put off that work God sent him about ? and Moses little less at first , when God was sending him into Aegypt .

7 Without providing our selves before-hand with shelters , to fence our selves against that evil that we doe fore-cast will come upon us , by giving our selves up to Gods Will . Some will doe Gods Will , but so , as that if danger befall them , they will have their shelter ready , and be provided before-hand ; whereas this is an Argument of a distrustful unquiet spirit , my duty is , to doe what I apprehend is Gods Will , and trust God to shelter me .

8 Without risings , swellings , and boylings of heart against God , bringing forth desperate speeches , such as was that , 2 King . 6. last .

3 With a holy delight , i. e. approving of the thing , and delighting in it , whatsoever it be , so farre as I see Gods Will therein ; thus Eli , 1 Sam. 3.18 . It is the Lord , let him doe what seemeth him good . Thus also Hezekiah , Isa. 39.8 . Good is the Word of the Lord .

Fifthly and lastly , I adde . in every thing , i. e. in every thing so farre as God shall make knowne his Will in that thing , but not otherwise ; for this Divine submission , is to that thing that hath Gods Will written upon it , and not unto a blank .

II. The DIVISION of it .

THis submission to the Will of God is two-fold .

1 GENERAL , which I take to be this ; when the bent and inclination of the Soul stands to that thing , whatsoever it be , which is the Will of God , when God shall reveal and make known to me his Will to be in that thing . This may be where particular acts of submission are not . 2 PARTICVLAR , which I understand to be this ; when the Will of God being revealed to me in this or that particular case , whatsoever the case be , though ever so contrary to my owne will or interest , yet I strait way submit to , and close in with the Will of God .

Upon this distinction I ground these two Positions .

1 That when the particular thing in which I am to submit , is dark to me , a submission to the Will of God in general , is of God accepted , and accounted submission to his Will. 2 That I may run quite crosse to the Will of God in this or that particular case , as touching which his minde is not as yet revealed to me , and yet submit to his Will , if my will hold firme to Gods in the general .

The Case of Abraham proves both these , his whole life ( as is most evident from the Story of him ) was a submission to Gods Will ; yet in a particular case propounded to him by Sarah before yet he knew the Will of God concerning it , viz. the casting out of Hagar and Ishmael , hee takes it very hainously , and opposeth himself at first to that very thing which yet was Gods Will , and God doth no way blame him at all for it , only brings Abraham out of the dark , by telling him what his Will was , and then hee submits himself to Gods Will even in that also .

Again , Particular submission to the Divine Will is two-fold .

1 A submission to the Will of God in respect of things behind us , and already past . 2 A submission to the Will of God in respect of things before us , and to come .

The first respects Gods waies of Providence towards the Creature ; the second , the Creatures waies of obedience towards God .

Submission to Gods Will as it respects things behind us , and already past , is ,

A quiet submitting frame of Soul under this or that thing that is befallen it , though the thing in it self , or at leastwise in the apprehension of the Soul hath something that is evil in it ( the evil of Punishment I mean , not of Sin ) as Sickness , loss of credit , estate , friends , &c. upon this account , that this or that thing is befallen it , either through the agency or permission of Divine Providence .

Here note , that the thing about which this submission of Soul , as it respects Providential Acts is exercised , must be something that at leastwise hath a face and countenance of evil ; for the act of the Soul in closing with that thing which carries good in the face of it , is not properly submission , because good is a thing which the Soul by a Natural propensity , or a kind of inbred promptness , and readiness , closeth with , and embraceth .

Submission to the Will of God as it respects things before us , and to come , is ,

A submitting frame of Soul unto that thing whatsoever it be , though never so cross to its nature , interest , or principles it hath formerly taken up , that God makes known to the Soul to be any part of its duty , either towards him , its neighbour , or its self .

This latter submission to Gods Will respects the way of our duty , and not Divine Providence as the former ; the reason why Providence comes not at all in here , is , because the events and issues of Providence cannot certainly bee known till they are in being , now when once a thing is in being , it is then no longer to bee looked upon as a thing before , and to come , but as a thing behind , and already past ; and so the relation it hath is not to this latter , but the former . Though therefore in the general submission we are to submit to God in the way of his Providence before we see it in being , yet can wee not in the particular , because we have not a certaine knowledge of the issues of Providence till we see them . Indeed we finde in Scripture examples of Saints that did submit with this particular submission to acts of Providence before they were in being , as Eli , 1 Sam. 3.18 . Hezekiah , Isa. 39.8 . but note , they were assured of these things before-hand by an infallible Spirit , and in that respect the things were as certain to them as if they had been in being ; we having not assurance as touching future acts of Providence that may befall us , or Gods Church , by such a Spirit now , their example is not our rule .

III. The OBLIGATION lying upon the Creature to submit to this Will is manifold , arising from ,

1 THe Pattern Christ himself hath left us , Matth , 26.39 .

2 The Pattern holy men have left us , as Abraham in three most difficult Cases .

1 Leaving his Country and relations , Gen. 12.1 , &c. 2 Casting out Ishmael his first borne , Gen. 21. 3 Offering up Isaac the Son of his old Age , yea of the Promise , Genesis 22. of Eli , 1 Sam. 3.18 . of David , 2 Sam. 15.25 , 26. of Hezekiah , Isa. 39.8 .

3 The praying absolutely that Gods will might be done on earth , as it is in heaven , Mat. 6.

4 The equity that is in the thing it self , that the inferiour should submit to the Superiour , the Creature to the Creator .

5 The impossibility of altering or changing this Will , by offering resistance or violence to it .

6 The confusion that would be in man , considering his owne will is mutable , and oftentimes contradictory to it self , in case there should not be some other immutable will , which remaines ever one and the same , for mans will to center in .

7 The safety and security of our wills , whilst by centring in the Divine Will , which is Omnipotent , they continually lye under the protection of it , so that hereby no power of Earth or Hell can surprize them , steal them from us , make use of them against us .

8 The certainty of having whatsoever we will , whilst we will nothing but what is the Will of God .

9 The blessed rest and freedome of that Soul from all perplexed thoughts and distractions , which hath its will resigned to Gods , and its self committed to his dispose in all things .

10. The certain and assured hope that Soul may have that nothing but good shall or can befall it , whilst its will stands resigned to Gods , whose Will , and every act of it , is absolutely , perfectly , and superlatively good .

11 The admirable perfections of this Will it self , which is ,

1 An infinite Will , a will that knowes no finite bounds or limits .

2 An immutable Will , which alwaies wills the same thing , and in the same manner , Psal. 33.11 .

3 A most wise Will , which wills nothing but with infinite Wisdome fore-seeing , and thorowly knowing from Eternity every Action , and every Circumstance belonging to it , that attends in time the thing it wills .

4 A most Omnipotent will , which by no Creative power can be compelled to act , or hindered from acting .

5 A most Independent Will , which hath no rule but it self , acts absolutely by it self , and from its self , and according to its owne counsel .

6 A most perfect Will , deficient in willing nothing whatsoever it be that is necessary to the perfecting our Grace here , or Glory hereafter .

7 An eternal Will , never beginning to will what once it did not will , nor ceasing to will what once it willed .

Lastly , A most righteous Will , which wills nothing but what is righteous , as willed by it , and wills it in a righteous way .

IV. The EXCELLENCY of this blessed Work and Grace appears , in these things ,

1 IT is one of the highest demonstrations of an One-ness with God . The Will is the principal and the ruling part in man , whilst that is one with God , the whole man is one with him . When a King makes a League with another , all his Subjects make League with him ; the Will is King , Lord , chief Commander in the Soul , when that closeth with God , the whole man closeth ; when the Will melts into Gods Will , and is swallowed up in it , all the affections melt together , and are swallowed up there-with .

2 It conduceth greatly to a constant living in God , and to him ; in improper phrase we use to say , that a man is where his will is ; if our wills be in Gods , our life is there . Enoch is said to walk with God , but how ? the Apostle tells us , Heb. 11.5 . He pleased God , i. e. in effect to say , he served not his owne will and desires , but Gods .

3 It is the nearest conformity that can be in us to the life of Angels ; Angels are perfect conformists to Gods Will , and therefore we are bid to pray , that the Will of God by us might be done on Earth , as it is by Angels in Heaven .

4 It is the most acceptable Sacrifice we can offer up to God ; Abels Sacrifice found acceptance because it was of the fat , the will I may call the fat , for it is the best part of man , when this is offered up to God , we offer up the fat . Elies Sons made the Sacrifices of the People to be abhorred , because they took the fat to themselves ; our services though never so many and great will be abhorred , if this fat bee taken from them .

5 It is abundance of Grace in one lump , the exercise of much grace together , or in one act , as before I have noted .

6 It is the most perfect imitation of Christ ; the highest act ( as I may so say ) of Christs obedience , was his submission of his will to his Fathers , therefore the Holy Ghost makes the whole of his obedience to lye chiefly in this , Heb. 10.7 , 8 , 9. compared with Psalm 40.6 , 7 , 8.

7 It is better for us to submit to Gods Will than to have our owne wills : there is no grate acted in the one , much in the other ; I am oft-times made worse by the one , seldome or never better , but alwaies bettered by the other ; Self-love is the root that the one growes upon , but love to God the root of the other .

8 It is the way to have our Mercies given to us again , when we give them up to God in a way of submission to his will ; Abraham gives his Isaac to God , and God gives him his Isaac again ; Job takes it well at Gods hands in taking his Estate from him , God gives him his Estate double again .

V. The EVIL of not submitting to the Will of God is very great , for ,

1 IT is rebellion against the great God , as he is absolute Lord , and Soveraign of the Creature . For a King to declare his Will by a Law , and the Subject to say I le not submit to it , is ( among men ) rebellion in him as a Subject ; yet this case falls short of ours , for no King is so absolute a Soveraign , as that the bodies , lives , Souls of his Subjects are by right at his dispose ; yet such is God , who therefore may command all , and we are bound to submit .

2 It is against Saints relation to God as a Father , Christ as their Husband ; it is not fit for the Child to say when the Father saith , do such a thing , I will not doe it ; nor doth it become the relation of a Wife to say , Husband I will love you , only know this , I will not submit to you , when as it is the great duty of her relation .

3 It thwarts our Christian Profession ; Christian Profession declares us to be the Servants of God , it is meet the Servant should be ruled by the Masters will , not his owne .

4 It fights against the life of Faith ; what is the life of Faith , but a constant reliance upon God , this reliance being the act of the will ceaseth to be , whensoever the will starts aside .

5 It is to declare our selves wiser than God , whilst we submit not our wills to his ; for this is certaine , God bids us to vaile our wills to his in nothing but what he judgeth best for us , for us therefore in this or that thing not to submit , is in effect to say , Lord , in this or that thing , I know what is good for my self better than thou dost .

6 It makes our condition worse whatsoever it be ; A man in a Quick-sand , the more he struggles the deeper he sinkes ; so it is with the Soul that struggles against the will of God , his condition whatsoever it be is made worse by it .

7 It makes our whole life uncomfortable , and us weary of it , Jonas his stout will made him at last even weary of his life , Jonah 4.3.9 .

8 It renders us unthankful for mercy , for note , there is no dealing of God with his but hath mercy in it ; now when in this or that dealing I cannot submit to Gods will , I do neither see my mercy , nor am thankful for it .

VI. The RVLES IN THE GENERAL which may bring us to , and further us in this submission , are ,

1 SEt this alwaies before thine eyes , and let it be thy Christian Motto , GODS WILL IS BEST .

2 Forbear making conclusions as touching Gods dealings with thee , until such time as God hath given thee his light to judge of them , or thou art come to the end of them . Men ordinarily make conclusions by the light of their owne reason , or whilst they are in the middle of a Dispensation . This confounds them , and makes them to quarrel with Gods dealings , so as they can take nothing well .

3 Keep thy heart and affections loose from the Creature ; if they are intangled and engaged that way , they will draw in thy will with them , then must it needs depart from the Will of God ; that motion that lies towards the Creature is from the Creator .

4 Take not hold of Christs strength by fits , only to serve thine owne turn when thou art at a dead lift , but let him be thy daily strength , thy strength to every action , thy strength in every condition ; then shalt thou in all conforme to the Will of God .

5 Apprehend thy will when it begins to start , and give thy heart charge with it as with a run a-way . The Cockatrice is best crushed when in the egge ; the Serpent in the will when he first begins to stir .

6 Think not more hardly of God because of present dealings , than thou findest thou hast cause to think of him for dealings past .

7 Confirme thy self as much as may be in those thoughts that thou art a fool , and dost not know in the least what is good for thy self ; the more thou hast drunk in this opinion of thy self , the more willing thou wilt bee to bee at Gods dispose .

8 Study the Covenant of Grace more , the light of that in the Soul will expel the dark conclusions of carnal reason ; which doe ever oppose Gods Will . The knowledge of this Covenant is the only foundation of all good thoughts of God , and his dealing with us .

9 Reckon thy self never to be well disposed , but then when God hath the disposing of thee .

10 Labour for the grace of Self-denial , he that is without that can never deny himself of his will , which is the hardest peece for a man to deny himself in , of all that is called Self .

11 Remember this is the very way to have thine owne will , yea even what thou wilt . What would many a man give or doe that he might have his will ? here is a way for men to have their wills ; submit thy will to Gods , and thou shalt have thy will continually . Christ saith to the Woman of Canaan upon her beleeving , O woman , be it unto thee even as thou wilt ; so may I say to the submitting Soul , Soul be it unto thee even as thou wilt . What sweet quiet flowes hence into the Soul , for what can displease a man when he hath his will ? such a man likes such a thing very well , what is the matter ? O say you , hee hath his will , and what should trouble him ? The very reason why we are frustrated many times of our wills is this , because we doe not submit them to the Will of God .

VII . Cases of Conscience about submission of our wills to Gods .

PUt the Case , I am in the dark or doubtful , as touching this or that thing that I should doe , this or that way , that I should walk in , how shall I therein submit to the WILL OF GOD ?

Ans. The Will of God may be considered ( according to our former distinction ) either as relating to things behind us , and already past , or things before us and to come .

Our question concerneth not the first , because in things past , there cannot be a doubt as touching the Will of God ; whatsoever comes to pass is by his Will , either permissively , or actively , for his will being omnipotent over-rules and swaies all actions , and nothing can be done without it ; now whether Gods will be in a thing permissively , or actively , it is to bee submitted to in both , because God being absolute Lord and Soveraigne of the Creature , whatsoever he doth , it is reason the Creature should submit to the doing of it . Job was stripped bare and naked of all , by the permissive will of God , God permitting Satan for the trial of Job , to despoyl him of all that he had ; to this Job submits , The Lord hath given , and the Lord hath taken away , blessed be the Name of the Lord .

Christ drunk that bitter cup of his Passion by the active will of his Father ? and therefore the Lord is sayed to bruise him , to put him to grief , to make his soul an offering for sin , to lay on him the iniquity of us all , Isa. 53.6.10 . to drink this cup Christ submits , Matth. 26.39 , 42. so that consider the will of God as permissive or active , in both it is to be submitted to , if it be in such things as the will of God in them is clear , so as that no doubt remaineth about it , for whether God will permissively or actively , when once that will is clear and determined , the Creatures duty is to submit , therefore with things past , in which remaineth no doubt of the will of God , our present Case and Question medleth not .

It therefore looks to such things only as are before us , and to come , now of these , some there are , yea most , which are manifenstly beyond scruple determined , and so are to us as clearly and evidently Gods wil as are things passed .

Of this sort are all those things which are either expresly commanded , or forbidden in the Word of God , I mean are commanded or forbidden by clear and undeniable precepts and prohibitions , whose very look is to that very thing ▪ now observe , that whatsoever by a clear and punctual precept or prohibition pointing at the very case , is commanded or forbidden , I am to conclude for certaine that it is the will of God , because Gods Word is his will written out , and sent to the Creature , our present case therefore meddles not with these neither .

To come to the point therefore , where the stress of this case lies , It concerns such things only as being before us , and to come , are not by any express precept or prohibition left us in the Word of God so determined , as that we may whilst wee stand betwixt two things or waies , by having recourse to the unquestionable rule , resolve our selves which of them is to be chosen , upon the account that this rather than the other , is the wil of God .

As for instance , suppose I have a tallent to improve for God , and the question ariseth , whether I shall improve it here , or there , though it is a thing determined , that my tallent is to be improved , yet whether I am to make improvement of it in this place or that , is a thing that the precept hath left me more dark in , and is therefore more hard to resolve .

Here then is the present Case and Question , how I shall in doing such things as God hath not left me clear and undoubted footsteps in his Word to goe upon , to finde out his will in them by , so act , as that in my action I may conforme to his will ?

For answer , take this as an undoubted certaine Rule , that God doth not require thee to make his wilthy rule any further than he hath given thee some certaine rule to know his will by ; for should God doe so , he must necessarily require obedience without faith , for I can no further obey in saith , than I know that what I doe in obeying , is agreeable to the wil of God ; but now as obedience without Faith is in it self sinful , Rom. 14. yea displeasing to him , Heb. 12. and therefore is not a thing required by God . Nay further , obedience of this nature cannot be any part of submission to the will of God , no though whilst I thus run at a venture I doe that very thing which is the will of God ; for submission to the will of God doth necessarily require a knowledge of that will , for how can I be said to doe a thing with submission to that , which is so dark to me that I cannot certifie mine owne Conscience whether the thing I doe have an harmony or discord with that thing , which my action is done in submission unto , though therefore I doe the very thing which is the will of God , yet doe I not doe it as submitting to that will , because the will of God not known cannot be a rule ; now in the present case I not knowing it , neither is my Conscience perswaded this way or that way upon this account , that this way rather than that , is Gods will in such cases , therefore I may doe the will of God , yet not submit to his will .

2 Mind our distinction as touching submission to the wil of God , laid down at first , viz. There is a general and particular submission to Gods will ; a general , when the Soules bent is to doe the will of God did it know it ; a particular , when the Soul doth the Will of God in this or that thing so farre as it knows it ; if therefore the present case be such , that thou canst not clearly and fully satisfie thy self as to the particular act of submission , give up thy wil to Gods wil in the general , and this as I have said , is in such cases accepted of God , and accounted submission to his wil.

Obj. But the Soul not yet satisfied wil say , can there be no rule in such cases found out for me to goe by , though I have not an express rule , yet have I not a rule at least by consequence , or a rule that will help me thus farre , that when I stand betwixt two waies , or two things , that I may determine , that I may chuse this way , or this thing rather than the other .

Ans. Though there be not in this case a clear and punctual Rule , yet so much there is as that all things throughly weighed together , he thing in conclusion will amount to little less ; now for direction herein mind what follows .

1 Observe narrowly which way that is , in going , wherein thou mayest expect to meet with , and encounter most temptations , and shun that way ; the Reason is of weight , because the strength and subtilty of the Tempter being above and beyond my wisdom and strength , I may not unless God put me upon him , rush my self on him .

Indeed if I were assured that this , or that way were the way God wils me to go in , then put case I clearly saw the Tempter stand upon the Road , I may venture upon the face of him , because as it is clearly my duty rather to venture being foyled , than to disobey God , so the strength and wisdome of God which Faith can challenge as its own , whilst it hath assurance its foot is in Gods way , is infinitely greater than all the power and policy of the Tempter ; and therefore although it venture upon an enemy much stronger than it self , yet the power with it is greater than that against it : But when the case is otherwise , that I cannot see the will of God , I must be cautious how I venture into that Road , where I see the Devil to stand , and lye in wait for mee , lest I lead my self into temptation , which I ought not to do : Therefore the very seeing the Devil in this or that way , if I do not hear the Lords voyce saying , Go that way , is warning enough to bid mee take heed how I come there .

But the soul may reply to it self , Perhaps , O my soul , thou dost not like that way , and therefore thou fanciest thou seest temptation there , and so flyest it , whereas if thou wouldest make the venture , thou shouldest finde it otherwise .

I confess a mans heart may easily deceive it self , and suppose a temptation , and therewith fright it self , when and where indeed is none .

At last it must bee answered by the soul it self ; For considering the different Natures , Principles , and Dispositions , and different measures of grace given , that may bee a temptation to one man , which is none to another . As for example , a soul weak in the faith , every cross providence , or the hearing of a threatning read , is a temptation to him to question his condition ; But it is not so to him who is strong in the faith : Again , a man of an affable kinde sweet nature , the unkindness of one whom hee dearly loves , is a temptation to him , but not so to a man that is by nature ruffe and rugged . So for principles , one man hath a principle , to joyn in communion with such onely as are of his opinion , anothers principle is to hold communion with Saints as Saints ; if the one meet with another , who is of a differing minde from himself , his own principle is a temptation to him , not so the others . Therefore the soul is best able to tell , after it hath taken an impartial view of the measure of grace bestowed upon it , whether more or less , its nature , principles , disposition , of all which ( a man considered from under the byas of this , or the other temptation or corruption ) is best judge himself : though yet , the Proverbial saying is true , ( understanding it no otherwise then as a man is under the byas of some temptation , or corruption ) that no man is a competent judge of himself . I say therefore , when wee have said all that wee can , upon this ground , the soul must make the conclusive answer .

Observe the tempations , and weigh them throughly , whether they are like to bee so to thee ; For that may bee a temptation to one , that in it self is none to another . Here you must have recourse to the former Rules your principles , disposition , nature , and measure of grace received . And when thou hast in an equall ballance weighed all these , then because thou hast in the present case no other Rule , advise what Reason saith : And if upon a through debate Reason giveth in its verdict , that notwithstanding in such a way an enemy doth lye ; yet in an ordinary way his shot may not hurt thee ; the weight of the case is much lessened , yet do I not say it is answered , because that may bee a temptation to one , that in it self may not bee to another ; considering him according to the present mould of his principles , disposition , &c. yet in case there should bee alteration in these , then may that which is a temptation to another , bee so to him also .

But now if contrariwise , Reason affirm , that upon a thorough pondering of all it apprehendeth , its most likely , that by reason of the present constitution of thy principles , &c. This enemies shot should reach thee , and it must bee a thing more than ordinary if it do not then &c.

Observe whether in such a way , temptations are visible to an eye of Reason ; if so , then it is not a fantasie , but a thing to bee heeded : For wee are now going by the Rule of Right reason , and must diligently observe what it dictates ; if Reason therfore ( in such a case as this is , in which the word saith nothing to mee ) tell mee , there lyes an enemy in ambush in such a way , I am herein to suffer my self to be ruled by Reason .

Observe the General Rules left thee in Scripture , and see whether thou canst not out of them laid together , make up a rule , which shall bee Scripture-proof , which will solve the case ; for know , that those things which have not the particular Rules to order them , if they lye evidently within the compass of this , or that general Rule , the will of God , in them , is thereby determined as truly , though not so clearly ( in my apprehension ) as if I had a particular Rule to determine the will of God by : For the onely difference , betwixt general and particular Rules ; is this , particular Rules point at a thing directly , and so are not subject to scruple or debate . General , by consequence , and so are subject to debate , by reason of mens various constructions of the Rule , and divers applications of particular cases to it . But in case I have once found the general Rule , and am so guided by the Lord , as rightly to understand it , and apply the particular case to it , then will the conclusion thence drawn bee as sound and firm , as if I had a particular word to bottome it upon .

Object . But it may bee yet the soul may say , notwithstanding all that is said from the general Rules , I remain still in doubt , I am not yet satisfied , all doth not reach my case ; Is there no other way yet to help mee to a sight of the will of God , or at least of that which is most expedient for mee to do in such a case ?

Answ. If wee have neither particular Rule , nor can finde any such general Rule , as will satisfie , then have wee nothing which may bear the name of a pure Scripture rule . There is no other Rule remaining , but onely that which wee call the Rule of Right Reason , and the case being now come to this head , wee must bee ruled by that , or by none . And it is very meet in the present case Right reason should bee our guide ; for mark it , where I have not the word to walk by , I must walk by my reason : Reason ( though Gods gift ) is the light of a man , and where I want Gods light , God bids me use mine own , for therefore hath hee given it .

Now that wee may not bee mistaken in the terme of Right reason , but understand what we are speaking of ; Know , that Right reason in Divine things , is that onely which draws up such a conclusion , as is agreeable either to the principles of Natures law , or the substance of the truth left us in the written word : That Reason which makes up a conclusion that doth contradict either of these , is corrupt reason , not Right reason . The present case , therefore is to be solved by principles applied to it , consonant to Natures law , or the substance of revealed Truth , and principles that are founded upon either of these , though they may not bee warranted by any particular rule , nor easily drawn from this , or that general , yet are they principles of truth ; For Natures law , though it bee a thing seated in man , yet it is originally from God , and so in it self is a divine unerring thing ; and the word though it consists of many peeces , yet by a wonderful harmony , all is so knit together , that it makes in conclusion but one entire peece .

What therefore is rightly drawn from the whole body or substance of Scripture-truth laid together , is as much truth as that which is drawn from this or that particular text or peece of holy Writ . This premised , I now come to give in my particular answer to the case .

Now there are divers general Rules for us to have recourse to in this thing .

The first GENERAL RULE is , 1 Cor. 10. Do all to the glory of God .

The true sense and meaning of this Rule is , that Gods glory should be proposed by us , as our great and ultimate end in all our undertakings .

The case we are upon , is , What it most meet for mee to do when I stand betwixt two things , or two wayes , and must chuse one , yet not able to resolve my self in which the will of God is ?

The solution of the case from this General Rule , is , That I am to chuse that thing or way , in , and by which , I may best reach the aforesaid ultimate end . But now because , when the case is such , it is hard to know which thing or way , will most conduce to the attainment of this ultimate end , therefore we are yet in the dark , without something further added .

Let it therefore be considered , that there is a twofold glorifying of God .

1 A glorifying God in the intention of the Agent . 2 A glorifying God in the nature of the act .

Which consisteth in shunning and avoiding such things by which God is dishonoured , and in our following and imbracing such actions which have in them a tendency to glorifie him .

The first , viz. The glorifying of God in the intention of the agent ; is not indeed properly a glorifying of God , in case the other bee not joyned with it , for a man through ignorance of the will of God , may do such an action as is in it self evill , and tends to the dishonour of God , and that with a good intention . Peters intention was good , viz. to preserve his Master from danger ; and this sprung from his love and affection to him , when hee disswaded him from going up to Jerusalem to suffer : Yet was his action evil , and tending much to the dishonour of God .

In the latter therefore , but so as joyned with the former , this active glorifying of God , consists , when as together with my good intention to glorifie God , there is something in the nature of the act it self which I perform , that hath a tendency to glorifie God .

Now as to the present case , would I know whether my going this way , or that way , will most glorifie God ? Why then consider , not onely the different wayes , but consider also thine own action ; thy action lyes in thy motion , as there is a way , and a way , so also there is a motion in it , this or that way , in this motion consists the nature of the act : Now if there bee any thing in this motion ( consider it apart from the intention , for that is another thing ) that hath a tendency either to strip God of any part of his honour , or contrariwise to glorifie him , then I may by it conclude which way I am to take : If in my motion on one hand I intrench upon Gods honor in this or that point , then whatsoever my intention is ( though seemingly ever so pious ) yet must I not venture there , because there is an evill , and a dishonour to God in the nature of the act ; If on the other hand , I doe not onely intend Gods honour , but can also carry it along with mee , and visibly hold it forth in the way as I go , then may I safely go there , yea that is the way I am to take .

To illustrate this in a particular case , Suppose I stand betwixt two wayes , and I cannot see that there is the will of God more in this than in that , I may in that respect chuse either . But the case is this , betwixt mee , and this way lyes some promise , engagement , covenant , &c. so that I cannon enter this way but I must goe over the head of it ; no such thing as to the other way , what shall I now doe ?

Why , I must avoyd , that way which I cannot come at , but must goe over my promise , engagement , &c. to reach it .

The reason is , because here is evil , viz. breach of promise in my very motion , or the nature of the act , how good therefore soever my intention may be , yet that will not help , because here is an evil in the very thing it self , and a good intention may not byasse me to an evil thing ; indeed were it clear and manifest that this way and no other were the way of God , then my duty is rather than to baulk Gods path , to be humbled for that Promise , engagement , &c. which I made in mine ignorance , because I am rather to break my promise , the making of which was but an act of mine owne will , than knowingly to act contrary to any part of the revealed Will of God .

But when neither this way , nor the other can be made appear to be that way , that God in opposition to all other wayes bids me walk in , then in case upon the mouth of the one way a Promise or Covenant lye , that I cannot goe into it but must tread thereupon , and no such thing on the other , then am I from hence to learn so much as to shun that way , and cleave unto the other .

A second GENERAL RVLE is this , Let all things be done to the use of edifying ,

The true sence of the Rule is this , that I am to preferre the edification of my Brother before any outward interest or advantage of mine owne ; or in a word , before any thing wherein I may please my self .

The case is as before , what is most meet for me to doe , &c. The solution of the case from this General Rule is , that I am in my choyce to preferre that thing or way before another , which doth mostly further my brothers edification .

Now that we rightly understand this thing , and may not , whilst our design is to satisfie Conscience , involve it in greater and more intricate Snares , minde this ; That we are not now speaking of the means of edification , but of edification it self .

1 If the Question were about the means of edification , then from this general Rule , it will follow ; that ,

2 Saints who by walking together have greatly furthered each others edification , must never part ; Why ? because these two cannot be separated from each other , bur there will be an hinderance of edification , as to that particular means ; that edification which they had , the one by the other , is hindered by their separation ; but this cannot be , for then could not the separation of Paul and Barnabas , who doubtless whilst they walked together did edifie one another , have been a thing lawful , because it had been against this general Rule ; nor can the separation of one Saint from another , which may be justifiable upon the account of their meer outward employments , which may call one this way , another that way ( and yet this call be no more but civil ) according to this sense be accounted lawful ; note therefore that we speak not of the means , but of edification it self , I shall therefore here lay down these two distinctions .

1 That there is a difference between the greatening and lessening of a Brothers edification , and edification it self .

The means of a Brothers edification may bee greater , when yet his edification is less ; and contrariwise , the means of his edification may be less , when yet his edification is greater ; this is a case so clear that it needs no proof ; for the hearts of many Saints will put their seal to this , that in a time when they had less means of edification ( perhaps not an edifying Sermon once in a moneth ) they were yet more edified , did more thrive and grow in grace , than since the time that they had more plentiful means of edification ; and the reason is , because when Saints are kept more hungry , they feed more heartily upon food when they can get it ; but when they are full fed , such is the corruption of the heart , that instead of feeding , it growes wanton , and plaies with its meat , and therefore it is and hath been found a real truth in common experience , that when Saints get but now and then a meal , or if they have it oftner , yet get it with some hardship , they thrive best .

2 There is a difference betwixt want of all means of edification , and a want of this or that particular means , which either is most easie to come by , or which they have usually found most comfort and refreshment from ; or take it thus ,

There is a difference betwixt the shutting up this or that particular door , which either stands nearest to us , or thorow which most ordinarily wee have received edification , and the shutting up all doors by which our edification hath come in ; this or that means which stands nearest to us may be removed , and yet not our edification destroyed .

The thing destroyed is only our ease , wee may have edification still , though with more pains , in case other means of edification , but somewhat more remote , be to be enjoyed .

Again , this or that means which we have received most comfort and refreshment from , may be taken away , and yet not our edification destroyed , because God is no where tyed to give us comfort still by the same means , nor is there any promise upon which we may expect it ; nay let me say ( and it is a truth , although it will be hardly received ) our edification may hereby be furthered , and the reason is this , because the heart is very prone when it hath received comfort from this or that means , to make an Idol of it ; and it is the common disease of the heart , that the more edification it hath , or doth receive from any particular means , the more it doth dote upon it , growing by degrees from edification to an admiration of Persons ; now when the case is such , that the heart is grown to make an Idol of the means , then God will either remove the Idol , or else make it less fruitful to that soul .

And when once an admiration of Persons , ( which is a thing that secretly creeps upon us , and the more ( I say ) by how much wee have received the more benefit from a person ) is gotten into the soul , that will lye as such a constant Core at the bottome , as will hinder all true edification ; Therefore I say , the taking away of this , or that particular means , by which we have received comfort and refreshment , may bee so far from hindring , that it may bee indeed a help to our edification .

Now to apply the Rule unto our case :

If it bee so , that the moving this way , or that way doth onely lessen the means of a brothers edification , or deprive him of that means which either stands neerest to him , suits most with his ease , or which hee hath received most comfort , and refreshment from , it doth not at all reach our present case , nor determine it : But if by moving this way or that way , Edification it self is hindred , and all outward means that can bee had , removed , then doth it come into our case , and when the case is such , this General Rule determines , that I am to cleave to that way , which by leaving the edification it self of a brother , and all such outward means as may any way help it forward , are destroyed .

The third GENERAL RVLE is ,

Foflow those things that make for peace .

The true sense and meaning of the Rule is , That I am in my walking , and acting , to have a special respect to those things that make for the peace and unity of the Saints , or the mystical body of Christ .

The Rule is as before : The solution of the case from this General Rule is , That I am to do that thing , chuse that way , which tends most to keeping and maintaining peace among the Saints :

Now that wee may not fetter conscience instead of setting it at liberty ; it is necessary that wee consider how far this Rule doth oblige us , and how far not ; for General Rules , are but snares to conscience , if they bee not warily laid down with their due cautions and considerations : To bring this case therefore into the light , I shall here inquire into , What that is I am to dispence with in reference unto peace , and What not .

1 What I am not to to dispense with :

Answ. I am not to dispense with the parting from any one dram of clear truth :

1 The reason is , because that peace is an evill peace that doth shut truth out of doors , if peace and truth cannot go together , truth is to bee preferred , and rather to bee chosen for a companion than peace .

And there is good reason for this also , because truth is a peece of Gods nature peace is but one of our priviledges ; mans priviledges must rather be lost , than Gods nature suffered to bee trodden underfoot , if therefore the excellent priviledge of peace , cannot be attained without intrenching upon the limits of the more excellent thing truth , wee must then give way to truth .

2 I am not for peace sake to dispence with any act that shall countenance corruption in a brother . The reason is , because I am not to suffer sin to lye upon a brother ; it so , then not to countenance any evill in him , for that is more ; the one is a meer negative act , and yet sinful , because forbidden ; the other a positive , and therefore more sinfult : If therefore for peace sake I shall humor a brother in his corruptions , as pride , passion , &c. When these are evident , and apparent , I do that which I ought not ; I should rather break peace with a brother than contract guilt on mine own head .

3 I am not for peace sake to dispense with any palpable affront or injury offered by a brother to the cause or truth of Christ . The reason is ; because Christ's cause and truth is better , and more honourable , and therefore rather to bee stuck to than mans peace ; if therefore a brother speaks slightly of Christs cause , reproachfully of any part of his truth , I am in a Christian way to vindicate it , if my vindication of it break peace in this case , let it .

4 I am not for peace sake to dispense with any superstitious custome and practice of a brother , which may endanger the welfare of the souls of others . The reason is , because the soul is of more worth than peace ; peace if lost may bee recovered , the loss of souls is irrecoverable : Mans eternal being consists in the welfare of his soul , his temporal well-being onely is wrapt up in his peace ; I am to prefer mans eternal being , before his temporal well-being . If therefore by the superstitious customes or practises of a brother , another soul shall bee endangered , I am to declare against those customes or practises , although it bee to the breach of peace .

5 I am not for peace sake to dispense with the shaking of a weak beleever in his faith . The reason is , Faith is the Root , peace is but the branch : If the branch bee lopped off , and the root remaine unmaymed , the branch will recover again , but if the root bee maymed , root , and branch dye both ; the shaking of the root is therefore a greater evil , than the lopping off the branch , when therefore the root faith is shaken , I am to relieve that , though it bee with the lopping off the branch of peace . Upon this account Paul , Gal. 2. doth openly oppose Peter , when hee by complying with the Jews , and refusing to eat meat with the Gentiles , did thereby hazard the weak faith , of the Gentiles .

6 I am not for peace sake to dispense with a designing spirit in a brother . The reason is , whilst a brother designes upon mee , hee doth never really intend peace with mee , though I do it with him ; I am not therefore for peace sake to dispense with that which hath a necessary tendency to cut mee short of mine end : When Paul saw designing brethren coming in upon him , hee would not give place , no not for an hour , Gal. 2.11 , 12 , &c.

7 I am not for peace sake to dispense with a wilful spirit in a brother , because with such a one I can neither make peace , nor keep it when it is made , unless in every thing I subject my self to his will . Now it is better to stand off from peace , than for the attaining and keeping thereof , to put my self under the slavery of anothers will ; For the loss of liberty to my self and others hereby on the one hand , is greater than the gain that on the other hand will redound to me : Therefore Paul who did oftentimes comply when hee could keep his liberty , would never comply when and where hee must infringe it by complying .

8 And lastly , I am not for peace sake to dispense with a lording domineering spirit in a brother , or a spirit that affects preheminence . The reason is in a manner the same with the former , because such a spirit will bee a Lord , and hee must have others as his servants , or hee will have no peace with them . Now to make a league upon such terms is expresly against the Rule , which condemns such a spirit , Matth. 20.25 , 26 , 27 28. 1 Pet. 5.3 . 1 Cor. 7.23 . Diotrophes his affecting preheminence was not to bee born with out of respect to the Churches peace , 3 Epist. of Joh. 9.10 .

2 But what then , am I to dispense with in reference unto peace ?

Answ. 1. I am to dispense with some things which are truths , as to this or that season , &c.

2 I am for peace sake to dispense with a stiffe and peremptory insisting upon this or that particular thing supposed by mee to bee truth , in case it be in it self doubtful . The reason is , because the maintaining of the thing , cannot bee a known duty , so long as the thing it self is not known to bee a truth : But now on the other side , breach of peace ( if it bee not upon due grounds and considerations ) is a known evill , and I may not commit the least known evill , to perform the greatest unknown duty .

Nay , nothing in the world can acquit mee of guilt in doing the least known evill , but this , when I must either neglect some duty that is greater , and weighs more heavy , or rush my self upon some evill of more dangerous consequence , in case I neglect it ; when the case is such , the Rule is , of two evills I must chuse the least : This is the case Rom. 14. where the Apostles whole discourse runs upon things which are doubtfull , not determined .

3 I am for peace sake to dispense with mine own will , if nothing stand in the way of peace but my will onely , I am , rather than to hinder the free passage of peace , to remove that ; for the peace of the Saints is a thing of far greater concernment , than my having my will ; there is nothing of evill against God in the one , but there is in the other ; peace is a spiritual thing , mans will is but a natural ; natural things must give place to spiritual , the end of peace is edification , the end of having my will is but to please my self . I must prefer edification before the pleasing of my self .

4 I am for peace sake to dispense with many things , the particular interest of mine honour , profit , &c. Abraham though the elder , for peace sake gives place to Lot the younger , to chuse before him the place of his habitation , upon so doing for peace sake , hee at once dispenseth with honour and profit both : Peace is a duty , our interests and advantages must give place to our duties ; yet here take this caution and limitation , if the case bee such , that by my resigning my particular interest and advantage , I shall disadvantage truth it self ; I am then to hold it , though it bee with so great a hazard as the loss of peace ; for though I may not hold mine advantage upon mine own account to the prejudice of peace , because neither my selfe , nor the thing in which my advantage lyes , are of worth equivalent to peace , yet I may upon the account of truth , because that is of greater worth .

When Paul among the Corinthians and Galatians perceived truth it self to bee struck at through a sleighty esteem of his person , then he who in his heart had as low thoughts of himselfe as they could have of him , yet now stands up boldly , and pleads the point of his honour , preferring himself ( though for ought hee knew he might anger Peter , James , and John , and so hazard a breach of peace ) before Peter , James , or John , or any of them all .

5 I am for peace sake to dispense with particular wrongs and injuries done to my self . I speak not now as to civill injuries , that question appertains to another case ; but I mean such as are of a more spiritual nature , as censuring me as touching my spiritual condition , branding mee for an Heretick , Schismatick , Dissembler , &c. endeavouring to set others against mee , &c. I am silently to put up many things of this nature , rather than to break the peace ; the reason is , because while I put these up , the wrong is onely my own , but in breaking the peace , I may injure myself , and many others also .

The putting up of these quietly for peace sake , is an act of self-denial , and so a fruit of the spirit . The making a stir and coile about these things , till peace is broken , is a pure selfish business , and so a fruit of the flesh ; yet take this also with two Cautions .

1 I must so put it up as not to doe that in way of Self-denial , as may any way allow of the act it self ; for though the evil of the act is to be patiently borne , yet the act it self being evil , is not to be allowed . 2 I must also consider warily , whether there be not some thing in the action that brings Gods Truth and Honour to the stake together with my self ; if so , I may and ought to take upon me my owne rescue , not for the sake of my self , but of Gods Truth and Honour ingaged with me . I am to dispence with errour in judgement in a Brother , if it arise from weakness , and be not obstinately , and pertinaciously maintained , because error of judgement is only a privative evil , breach of peace , a positive .

Quest. But when may an errour of judgement be said to be of weakness , not wilfulness , or pertinacy ?

Ans. 1. When a Brothers judgement is weak in all things else , which is easily known by this , if he be readily drawn to this thing , or that , Ephes. 4.14 .

2 When a Brother seeing a man of more grace than himself , so or so appropriated , subjects his judgement to the others grace .

Quest. When of wilfulness , or pertinacy ?

First , When he will stablish any Principles though never so contrary to faith and godliness , to hold up his errour rather than suffer it to fall .

Secondly , When he cares not what other Principles of his owne he pluck up by the roots , so he may thereby keep that one Principle in which the errour lyes .

Thirdly , When a man pretends much Conscience as to that particular Principle , but makes no Conscience of his practise in other things of greater and more weighty concernment .

Now to apply our Rule to the present Case , if by doing this or that thing , moving this or that way , I either doe or shall dispence with any of those things which I ought not to dispence with , or contrariwise shall not dispence with any of those things that for peace-sake I ought to dispence with , then am I by this general Rule to shun that way , and chuse another .

The Fourth GENERAL RVLE , is ,

Let your light so shine before men , &c. Walk in wisdome towards them that are without .

The true intent and purport of this Rule is , that a Christian should so order his steps in the way of truth and holiness , that poor sinners by beholding his conversation , might not finde cause to harden their hearts in their owne wayes of iniquity , but might be won to a love of the waies of God , the case is still as before .

The Solution is , That I am to chuse that path by walking ; in which I shall take away occasion of hardning poor Sinners , and lay before them an occasion of winning and drawing them to a love and liking of the ways of Christ .

Quest. Now would we know what that is which laies occasion of hardning before Sinners , and what that is which on the other side wins them to a love and liking of the waies of Christ ?

Ans. One principal thing amongst many others by which Sinners are hardned is When they see Professors making no conscience of such things as they themselves ( at leastwise they think so ) would if they were in their stead make conscience of .

When they see Persons pretending much more holiness than they , break those bands of outward and civil holiness , which ( their very Natural conscience laies such an awe upon them , as ) they dare not break ; this is an exceeding great hardning to sinners , especially the more refined sort of them , your Civilians , or Morralists , who have partly by Natures light , and partly by the light they have into things honest and just by the written Word , such a tye upon their Conscience , that when they have an advantage , yet many times they dare not transgress the Rules of equity and righteousness .

On the other side , this is a thing very taking with Sinners , and renders the waies of Christ amiable in their eyes , when they see Professors conscientious in smaller things as well as greater ; such things wherein they are not absolutely bound up , but have a kinde of liberty left them by the Lawes of God and men , yet are as tender and conscientious least they should abuse this their liberty , as though they were bound : of such Professours ; you may hear the worst say , we are perswaded that he is no Hipocrite , if there be one among them that is what he maketh shew of , that is he .

Now when I am thus between two wayes , or things , and must chuse one , yet know not in which the Will of God is , then observe , is there any thing in this or that way that may tend ( should I walk in it ) to harden poor Sinners in their owne wayes , and will my quitting of it make them have the better thoughts of the wayes of God , then I am bound by this rule to shun this way and chuse some other .

Our Fifth GENERAL RVLE is ,

Whatsoever things are honest , whatsoever things are just , think on these things .

The true sence of the Rule is , That a Christian in his actions should have a special respect to such things as are in themselves honest and just .

The Case is as before .

The Solution is , That I am to chuse that thing , walk in that way , which is nearest to the general Rule of honesty and justice .

The Question here will be , What the rule of Justice is ?

Ans. 1. Not mans Principles ; for these may be corrupt , and a corrupted Principle may call that just which is in it self unjust , and that unjust , which is in its self most just .

2 Not humane Lawes ; for these not having a respect unto the righteous Law of God , are oft-times corrupt ; and a corrupt Law may authorise those acts as just which in themselves are sinful , and punish as unjust , even righteousness it self .

3 Not my supposing my self willing that another should doe by me as I doe by another . This is not the rule of justice , and the reason is , because mans heart which is deceitful above all things , and so desperately wicked as none can know it , doth leave a person under manifold mistakes here , and a man does oft think that he is willing to be dealt by as he deals by another , when as indeed it is not so . And there are these two things which cause this mistake .

1 A man doth never take so deeply into his consideration that case which is anothers , as hee doth and would doe his owne ; If the case be anothers , an overly and general view of it sufficeth him , but when it is his owne , then will he ponder the case it self in every circumstance , and if there be any thing grating in it , he will view it in every aggravation ; one while he wil consider the person that doth it , if there be any thing which may aggravate it therein ; another while the time , if any thing may bee found therein to aggravate ; another while he will be calling to remembrance other injuries , ( if there be any ) and by these help to aggravate the present case .

Now supposing the case it self to be small , yet in the aggravations which a man in his owne case will diligently consider of , it may grow to be great ; but this a man will not do in anothers case , as he that doth anothers work to make quick work , and put himself to as little toyl as may be , will post and slubber it over ; so he that considers anothers case .

2 A mans not knowing what indeed , and in truth he would be willing another should do by him . Wee think wee know our hearts in this businesse exceeding well , but when it comes to the triall , wee finde that our hearts did but juggle with us . And indeed , there is no man can tell what hee would bee willing another should do by him till hee is put to the triall ; nor it may bee then neither , if hee do not observe his own heart well , but give a cast of his eye upon that which appears at the top onely , not observing the secret boylings and workings that may lye at the bottome .

And that no man knows what that thing is which hee would bee willing another should do by him , will bee clear to a man himself , let him but consider this , it may be some time past , there was this or that thing that I thought I could have been willing another should have done by me ; and it may be since something hath fallen out either in that particular thing , or it may bee in a lesse thing that I have been so , and so dealt with by another : How have I taken it , why a hundred to one , if I observe my heart , not in all things so willingly as I thought I should .

And indeed mans heart is such , that if it would but speak out , and declare it self naturally , it would not bee willing that another should do that thing to it , which hath but the least of evill in it : And it is in this sense that Christ who knew the frame and temper of the heart of every man did give forth this rule , intending thus much in it , that wee should not do to another that thing which hath in it the least shew of evill , or injury , for our hearts if they utter themselves in plain language , will not bear with it , that any such thing should bee done to us .

And this is the true interpretation of that rule which was laid down by him who knew the heart , and so knew better what mans heart could bear , than man himself doth .

And if our Comment upon the Rule bee according to Christs sense , i. e. not to do the least injury to another , because my heart in truth would not bear it , that any by another should be done to mee , then is it indeed a perfect and universal Rule of Righteousnese ▪ but if the Comment bee according to our sense , I le do this , or that particular evill to another , but it is no more than I would bee willing another should do to mee , it is then no Rule , but a deceit , and my heart makes use of it only to juggle with mee .

Quest. But what then is the rule of Justice and Righteousness ?

Answ. The declared Law and Will of God left us in his word . What ever things or actions ( how ever they may bee esteemed in the corrupt principles of men , or how ever they may be judged of by the Laws of men , or what ever conclusions my heart may make upon them ) are there declared just , are so ; or unjust , are so .

Now to apply this General rule , unto our particular case ; If it bee so that my doing this thing , or that thing , my moving this way , or that way , doth but in the least intrench upon this , or the other thing , that any where in the word of God is allowed of and commended to us as a thing honest and just . Then am I bound by this General rule to shun that way , and chuse another .

Our 6. and last GENERAL RULE , is , Whatsoever things are lovely , whatsoever things are of good report , think on these things . The phrase of doing things comely , relates also to this Rule .

The sense of the Rule is , That a Christian in ordering his conversation , is to have a special eye to those things that have a beautiful aspect , and are well-reported of by others .

The case is still the same . The solution is , that I am to walke in that way , do that thing , in doing which my action shall become most beautiful , and bee best reported of by others .

This therefore is the application of our Rule , that when I stand betwixt two such things as the case supposeth , if there bee good report following mee if I move this way , but evill if I move in that , then am I to shun that way , and move in this .

Thus much for General Rules .

But here again , that wee may not intangle conscience , and bring it into bonds whilst wee would set it free ; minde it , That wee are in making up our judgement to look as well at the action in it self , as at the comely aspect and report made thereof by others , because the viciousness of men is such , that thereby an evill action , hath sometimes a good name , and is set forth in a good dresse , and a good unblameable action an evill name , and set forth in a deformed dresse .

As therefore an action when it is apparently evill , may not bee ventured upon , because it hath a good report , and comely dresse ; so on the other side , an action which is apparently good and justifiable , may not bee shunned , because of an evill report , or ill-favoured dresse . For mark it , there are two wayes by which that thing , which simply considered is good , may have an ill report , and an unhandsome dresse put upon it .

1 Through the common abuse of that thing by such as meddle in it , and with it , in the work of Christ .

As for instance , Suppose a man moves out of one station into another , or one place into another , and this his moving as the case may bee , stands with his outward advantage also , as well as with his work , because most men that thus move , have carnall ends and designes in so doing , aiming more at serving themselves than Christ . Hence it comes to passe that there is an ill report , and an ill favoured dresse commonly put upon the thing it self , yet may the action notwithstanding bee good , and such , as a man may have a clear call from God to do it .

2 Through forged accusation , that may bee laid against this , or that thing . As for instance , Suppose a company of Saints meet together often at such a house to pray , a shameful report , ( as it hath been so with the meetings of Saints in time past ) goes about the Country as touching this meeting : Shall I therefore suppose I now stood between these two things , either to go to my calling , or such a meeting , and I may without breach of any particular and positive precept do either ; For though I am commanded to frequent the assembling of Saints , yet no command binds mee up , as to this or that time : I say in such a case shall I say to my selfe , there goes an ill report abroad of that meeting , therefore I will go to my calling ; no , why , because though there is an ill report of the thing , yet the thing in it selfe , is a thing good , lovely , and commendable .

But now when the case is such , that I stand betwixt two things , that are not by any particular Rule in the word determined to bee good or evill in themselves , I am then to minde this General rule of good and bad report , and thereby to chuse or refuse .

As for example , for a Professor when his business calls him into an Alehouse , &c. which a man upon his necessary occasions sometimes must do , the word hath no where determined how long hee should stay there , as that its lawfull to stay so long , but sinful if longer ; this the word saith nothing to , therefore the thing is not ( in case hee abuse not himselfe there ) by any particular Rule , good , or evill : But now because it is of an ill report , for a Professor especially , when perhaps hee hath little to do there , to sit two or three houres in an Alehouse , therefore by this General rule , his act is evill , and hee is to avoid such a thing .

Put case I do clearly see the will of God in a thing , but there are great difficulties in the way , by which I finde my self disheartned from going up to that thing which I am convinced is Gods will : How shall I in this case bring up my will to Gods ?

Answ. It is most certain where Gods will is clear , wee are to venture all to get up to it ; but the Question is how when discouraging difficulties lye in our way , our wills may bee brought to make this venture . Take these few Rules for answer .

1 Consult more what thy duty is , than what the difficulty is . So did Abraham , Gen. 12.1 , 2 , 3. Now the Lord said unto Abram , Get thee out of thy Country , and from thy kindred , and from thy Fathers house , unto a land that I will shew thee , and I will make of thee a great Nation , and I will bless thee , and make thy name great , and thou shalt bee a blessing , and I will bless them that bless thee , and curse him that curseth thee ; and in thee shall all families of the earth bee blessed . So Abram departed , as the Lord had spoken unto him ; and Lot went with him , and Abram was seventy five years old when hee departed out of Haran .

And Paul , Gal. 1.16 , 17. To reveal his Son in mee , that I might preach him among the Heathen ; immediately I conferred not with flesh and blood ; neither went I up to Jerusalem , to them which were Apostles before mee , but I went into Arabia .

2 Cast away all that of the difficulty , which is but supposed . We suppose when we are called to a duty ten times as many difficulties as there are : How many supposed difficulties did Moses set before himself when God was sending him into Egypt , yet when hee comes there , hee meets with never a one of them according as hee imagined . Did wee but throw away all our supposed difficulties ( which perhaps when it comes to , we shall never meet with ) and take up such onely as are real , the burden of difficulties would not bee half so heavy as ordinarily it is .

3 Convert thy discouragement into an incouragement . Thy difficulties before thee are thy discouragement , why now convert them into an incouragement , thus , say to thy self , Surely , in yonder thing is either some great mercy for mee , or some great work for mee to do , that there are so many difficulties in the way . Temptations and difficulties are the constant attendants of opportunities of mercy , or of doing service , 1 Cor. 16.9 . For a great door and effectual is opened unto mee , and there are many adversaries , 2 Cor. 2.12 . Furthermore , when I came to Troas to preach Christs Gospel , and a door was opened to mee of the Lord .

4. Consider that the quitting Gods way and will to shift difficulties , is the very way to plunge thy self into the depth of difficulties . Jonah is brought into the uttermost danger , whilst to shun danger , hee flyes from the Will of God .

5 Make not the difficulty whatsoever it bee , bigger than it is . As wee suppose difficulties that are not , so wee ordinarily make those few that are , much bigger in our representing them to our selves , than the difficulties in themselves are . Wee look upon our difficulties most commonly through a multiplying glass , and do in this case turn every mole-hill into a mountain , as in some others we turn mountains into mole-hills . Thus did the Spies , Numb. 13.27 . to the end . And they told him , and said , wee came unto the land whither thou sentest us , and surely it flows with milke and hony , and this is the fruit of it ; nevertheless the people bee strong that dwell in the land , and the Cities are walled , and very great , and moreover we saw the sons of Anake there . The Amalekites dwell in the land of the South , and the Hittites , and the Jebusites , and the Amorites dwell in the mountains , and the Canaanites dwell by the Sea , and by the coast of Jordan . And Caleb stilled the people before Moses , and said , Let us go up at once and possesse it , for wee are well able to overcome it . But the men that went up with him , said , Wee bee not able to go up against the people , for they are stronger than wee . And they brought up an evill report of the land which they had searched , unto the children of Israel , saying , The land through which wee have gone to search it , is a land that eateth up the inhabitants thereof , and all the people that we saw in it , are men of a great stature . And there we saw the Giants , the sens of Anak , which come of the Giants ; and we were in our own sight as grashoppers , and so we were in their sight . A visible difficulty there was , but how do they multiply it , and make a mountain of it , in giving in their report ?

6 Make a venture over the head of difficulties to Gods will where thou seest it , and trust him in so doing for thy safety , tread thy difficulties , and trust God to save thee from sinking . Christ upon Peters desire grants him liberty to come to him upon the water , Peter is sinking , so soon as hee makes the venture , but Christ will not see him sinke , for streightway hee puts forth his hand , and saves him , Matth. 14.28 . &c.

Put case I am well satisfied as touching Gods will in a thing , but yet I finde my own will by some private interest , as pleasure , honour , profit , love of friends , &c. byassed another way , how , or by what means may the biasse of my will bee turned , and made to fall in with the will of God ?

Answ. 1. Labour to finde out that particular thing that chiefly holds thy will upon the biasse from Gods will . Whether it bee thy pleasure or profit , honour , friends , or such like .

2 Having found it , then lay Gods will and that thing together , and then consider with thy self , which of these two is most honorable that I serve , or which have I most reason to serve ? If it bee most honourable for thee , O my soul , or if thou hast more reason so to do , to serve thy pleasures than God , thy honours than God , thy profits than God , thy friends than God , and his will ; then go on , O my soul , and so do : But if it bee more honourable for thee , or thou hast more reason so to do to serve God , than these ; then , O my soul , return , and give up thy self to the will of God .

3 Ask that thing whatsoever it bee thou seest thy will running after , this question , Whether it have an eternal Crown to give thee ?

4 Ask thine own will also this question , Whether or no the thing it serves bee more noble than it self ?

Put case I greatly stand in need of such a mercy , and God gives it mee , and streightway takes it away again , how shall I submit to the will of God in that ?

Answ. 1 Consider , That God was not bound to give it thee for any time , therefore thou shouldest rather bee thankful that thou hadst it , though but for a while , rather than murmure that thou hast it not still .

2 Look back to the improvement thou madest of it whilst thou hadst it . It may bee whilst thou hadst it , thou madest little , or no improvement of it , if so , then thou shouldest rather bee displeased with thy selfe for thy non-improvement , then discontented at the dealing of God in taking it away .

3 Consider , That though thou standest in great need of this mercy , yet perhaps thou standest in greater need of having thy will mortified . It may be God hath therefore taken away the one , that thereby thou mayst be brought to the other .

4 Consider , That the having of thy mercy was only an addition to thy comfort ; but the submission of thy will to Gods , is a great addition to grace : And therefore by how much grace is better than comfort , by so much in case thou submittest to Gods will in the thing , is thy condition bettered by the want of thy mercy .

5 Consider , Thou art not the first of Gods children he hath so dealt with . Jonah had a comforting gourd over-night , and the next morning its taken from him , Jonah 4.6 , 7. And the Lord prepared a gourd , and made it to come up over Jonah , that it might be a shadow over his head , to deliver him from his grief . So Jonah was exceeding glad of his gourd . But God prepared a worm when the morning rose the next day , and it smote the gourd that it withered . If God had made thee a president to others , what wouldest thou have said , in case thou canst not submit to his will , in a case wherein he hath made others thy presidents .

Put case God is pleased to cut me shorter , as to my comforts and injoyments , than hee doth others of his children , How shall I submit to the will of God in that ?

Answ. 1 If the case bee so , consider , whether as thou art cut shorter in some things than others are , thou hast not also in some other things a more inlarged portion than they have . Thou hast not the sensible comforts , injoyments they have , but perhaps thou hast a heart given thee to wait , which should their comforts be removed , might it may bee , bee found wanting in them : And this waiting heart is a better thing , than to feel comfort , the one is an act of faith , the other but sense : Look therefore as well to what thou hast which they have not , as to what thou wantest which they have .

2 Time was thou hadst more comforts than they : If God gave thee thy portion formerly , and they have theirs now , what wrong is done thee , unlesse this bee a wrong , thou was served first : Why therefore shouldest thou not submit ?

3 Consider , It may be thou art more grown , they are Babes but newly born ; because the little Babe is dandled , smiled upon , talked with more frequently , than the son more grown , hath hee any just cause for this to take it ill ? Surely no.

4 Consider , That thou hast any comfort at all , is more than thou deservest , and therefore there is no reason , but thou shouldest submit to Gods will , and take it well , though thy portion bee lesse than anothers .

5 Consider , That thou mayest have fewer smiles than another , and yet no lesse of thy Fathers love than he hath . The young childe hath alwayes most smiles , but the eldest as much of the Fathers love as it .

Put case I am continually , sorely oppressed by Satan , and buffeted through manifold temptations ; how shall I submit to the will of God in that condition ?

Ans. 1. Consider , Thy condition is not worse than the condition of other Saints hath been , yea than Christs himself was .

2 Consider , God hath the disposing of Satans rage , and his design in it .

3 Consider , That temptations in themselves are gainful things .

Hence 1. Wee are not to pray against temptation absolutely , because great good may bee in it .

2 Wee are commanded to count it all joy when wee fall into divers temptations .

3 A blessing is pronounced to the soul under temptation .

Quest. But wherein is this gain of temptation ?

Ans. 1. Temptation makes discovery of that corruption that is in the heart , which perhaps before we saw not . Peter was confident , and saw not that he was weak , till upon a temptation he fell .

2 Temptations are preventions oftentimes to other sins ; Pauls pride was prevented by his buffeting .

3 Temptations make the soul more frequent in running to God , many a Prayer is put up of him , which had been omitted had not a temptation driven them ; Pauls temptation makes him pray thrice , often .

4 Temptations make us keep closer to Christ our refuge ; when a man knowes an enemy lies abroad , he will keep close to his Fort , or Hold ; another that feares no enemy wil wander .

5 Temptations give a soul skill , make him a wise experimental Christian ; often engagements makes a skilful subtil Souldier — Temptations skill a man in the stratagems and method of Satan , when a man knowes his enemies stratagems he can prevent him , and in the methods and deceits of his owne heart , whilst it juggles with Satan , knowledge by temptation is learning dear bought , that a man will keep .

6 Temptations make a soul vigilant and watchful ; when men know an enemy is near , they set Guards , keep Centinels , 1 Pet. 5.8 . Be sober , be vigilant , because your adversary the Devil as a roaring Lion walketh about , seeking whom he may devour . If a man knew a Lion was in the Field , he would not as a drunken man lye sleeping there .

7 Temptations shew us where and in what thing we are weakest .

8 Temptations fit us to be a relief to others ; old Souldiers skilled in feats of Warre are fit to be Leaders and Commanders — God lets some be tempted to fit them to releive others , 2 Cor. 1.3 , 4. Blessed be God , even the Father of our Lord Jesus Christ , the Father of Mercies , and the God of all comfort , who comforteth us in all our tribulation , that we may be able to comfort them which are in any trouble , by the comfort wherewith we our selves are comforted of God .

9 Temptations rub off the rust of our Graces , by keeping them in continual action ; lay a thing by , it rusts , and we use it not , temptation puts us upon necessity of using our Graces , when else perhaps we should lay them by , this keeps them from rust ; Temptations drive us to act faith , forceth us to repent , causeth us to be low , humble , sets our love to God on work when we see his pardoning grace .

10 Temptations make us live upon glory ; in grace without , strength without , 2 Cor , 12.9 And he said unto me , my grace is sufficient for thee , for my strength is made perfect in weakness ; most gladly therefore will I rather glory in my infirmities , that the power of Christ may rest upon me .

11 Temptations make the groanings of the soul after Heaven greater , the thoughts of Heaven the sweeter ; We groan , saith the Apostle , ( 2 Cor. 5. begin . ) being burdened , burdening causeth groaning .

12 Temptations prepare for consolation ; Christ after temptation hath Angels ministring unto him ; but note ,

1 That we must not expect the consolation upon the end of every particular temptation , Christ had three great temptations ; and in these three , temptations of all sorts were wrapped up , and he passeth thorow them all before his consolation comes .

2 Nor must we expect the consolation suddenly within a little while , Christ is tempted forty dayes , and nothing else but tempted , hath no abatement all that time , before his consolation comes .

Now consider , the great gaine of Temptation , and this will help thee to submit to the will of God , in case he suffers thee to lye under them .

But put case my condition bee not only oppressions by temptation , but temptation and corruption together , corruption creeps in with the temptation , and prevails ; what shall I doe , how shall I submit in this case ?

Ans. Before I give in my answer take these Cautions .

1 That the actings of Corruption being a thing contrary to Gods will , I am not to understand submission to Gods Will , in case of corruption thus ; as ,

1 That I should give place to corruption . 2 Be contented with the breaking of it forth . 3 Forbear praying against it ; or , 4 Not be humbled for it ; or , 5 Not watch against it . 6 Lessen it , if overcome thereby .

But I am to understand it thus , viz. That sith corruption could not act , were it not the will of God to suffer it , therefore all the aforesaid things being done by me constantly , and corruption notwithstanding prevailing , I am then after this manner in such a case to submit to Gods Will. viz. Lay my self before God , and say , O Lord , if it were not thy will to suffer it , this corruption could not prevaile against me ; it doth prevaile , and I know not what to doe , but here I lye , I have deserved to be scourged with Scorpions , and if it be so thou wilt whip me with the sharp rod of my corruptions , here I lye ; though I abhor the thing it self , yet as it comes in a way of deserved punishment , so Lord here I am , if thou wilt beat me with it , here I lye .

Now having shewed the nature of this submission to help us in the thing ( for this is the bitterest Pill of all other to the gracious heart ) take these things .

1 Consider that God in all the breaking forth of corruptions in his , hath a designe that lies deeper than the Devils designe , or the designe of thy owne heart . The Devils designe in putting forward some corruption ; is to shake faith , the hearts designe to please it self ; God hath a design lies deeper , and when the time of mercy is come , and the work ripe for God to put his designe in execution ; Gods designe which lies as a Mine at the bottome will spring , and blow up the corruption , and the designe of the Devil , and mans heart therein , altogether . This is clear in the case of Peter , in his fall was a great designe of Satan , another of his cowardly heart ; but Christ had a designe lay deeper , which afterwards takes place , blowes up the designe of Satan , Peters heart , yea and his sin too ; for mark how bold afterwards is Peter above all , and how fearful of being confident .

2 Consider , That as all things work together for good to Saints , so there is gaine comes to them in the end , and that by their corruptions . I might here name all those I mentioned about temptation , but that I forbear to multiply . There is this gaine ,

1 It keeps the soul humble .

2 Makes it look to strength without .

Put case my condition is clouded and thereby my whole life made discomfortable to me , how shall I submit to the Will of God in that ?

Ans. 1. Consider , thy case in this is not worse than hath been the case of Gods owne Children , as Asaph , Heman , yea of Christ himself .

2 Consider , It may be thou didst abuse comforts when thou hadst them ; either ,

1 By Idolizing them ; or ,

2 Waxing wanton under them , as the Prodigall Son .

3 Consider , it may be thy clouding may but be a preparative to greater refreshings , Joh. 17.19 , 20 , 21 , 22. And for their sakes I sanctifie my self , that they also might be sanctified through the Truth , neither pray I for these alone , but for them also which shall beleeve on me through their word , that they all may be one , as thou Father art in me , and I in thee , that they also may bee one in us ; that the world may beleeve that thou hast sent me , and the glory which thou gavest me I have given them , that they may be one even as we are one .

4 Consider , That God doth thee no wrong though he cloud thy condition , all thy dayes here , whilst he gives thee Heaven hereafter .

5 Consider , That so long as thy soul in this condition is kept up from sinking , it argues a secret supporting presence to be with thee ; though a sensible comforting presence is absent , submit to Gods Will to want one , whilst hee gives the other .

6 Consider , That it is a thing better that my condition should sometimes be dark , than that it should always be clear .

1 Because by a mans being sometimes dark he knowes how to prize light more . A man that hath laine in a dark Dungeon knowes better how to prize the liberty of the Sunshine than another .

2 Uncertainty of a mans condition puts a man upon search of his heart more then it may bee else he would ; hereby discoveries are made of corruptions , which it may be else he had not found out . Hereby he findes out it may bee the way by which he was led into this darkness , which is a thing of great use , to others , and a mans self ; as a man that hath once sayled a dangerous Sea , and found out the Shelves and Rocks , this knowledge attained is of great use to himself and others .

3 By being sometimes in the dark , thou knowest how experimentally to have a sympathy with others in that condition , Hebrews 5.2 . Who can have compassion on the ignorant , and on them that are out of the way , for that he himself also is compassed with infirmities . A man that hath been in misery knows how to pity another in it .

4 By being sometimes in the dark , thou art taught this lesson ; That discoveries of Cods face and presence are all of grace , it is not in thine owne power to attain or maintaine them , Psal. 30.6 , 7. And in my prosperity I said , I shall never be moved ; Lord , by thy favour thou hast made my mountaine to stand strong , thou didst hide thy face and I was troubled .

5 By being sometimes in the dark , God lets thee see something of the difference here betwixt Heaven and Hell , and thereby thou comest to see the greatness of grace in delivering thee from the one , and keeping thee to the other .

6 By being sometimes in the dark , many graces are tried which could never be tried wert thou alwaies in the light ; as 1. Faith . 2. Patience . 3. Contentedness . 4. Love . 5. Self-denial , &c.

THE Will of GOD and CHRIST Concerning Sinners . IN ONE SERMON ON Gal. 1.4 .

Who gave himself for our sins , that hee might deliver us from this present evil world , according to the Will of God , and our Father .

TWo great things are handled in this Epistle , as the principal parts thereof , Justification and Sanctification : Both these the Apostle compriseth in this verse , Who gave himself for our sins ; here 's Justification , That he might deliver us from this present evill world , i.e. from all the evill and corruption which reignes in this present world , and the children thereof , and purifie us to himselfe a peculiar people zealous of goods works ; here 's our Sanctification . Both which , as they are willed and effected by Jesus Christ ; so also are they agreeable to the will of the Father . He gave himself for our sins , that hee might deliver us from this present evill world ; this was agreeable to the will of the Father , according to the will of God , and our Father .

In the words wee have ,

1 The close or harmony of the will of God , and Christ , in one and the same thing : What Christ wills and effects , that is the will of the Father .

2 Two results or determinations of their wills thus closing :

1 That sinners should have their sins done away and be saved ; The will of Christ , who gave himselfe , i. e. to bring this about , he gave himself up to dye . And this is likewise the will of the Father , According to the will of God . — 2 That sinners should bee delivered from this present evil world , and bee sanctified . This is the will of Christ , hee gave himself — that hee might bring this about , it was one special thing hee aimed at in giving himself for our sinnes , and also the Fathers , according to the will of God , and our Father : For the last clause , According to the will of God , — hath reference to all the former , both Christs giving himself for our sins , and delivering us from the present evill world .

Doct. The great Lesson that lies before us in these words , is , That the Salvation and Sanctification of poor sinners is the will of God the Father , and the Lord Jesus Christ .

Quest. If you ask mee , What will of God do you now speak of , when you say thus , The secret will , or the revealed ?

Ans. I answer , I speak of both , it is both the secret will of God , that sinners should be saved , and the revealed also : Yea the Apostle in those words , According to the will of God , intends both , as is clear in that hee speaks of that will by which the Lord Christ was designed to dye , that hee might justifie and sanctifie his people : Now this was the secret will and revealed will both , for in either Christ was , and is designed to this work .

And indeed , although wee make a distinction between these , yet are they not two , but one will ; whereof , that which wee call the secret will , is properly the act , and that which wee call the revealed will , the publication or declaration thereof .

Now as the enacting of a Law , and publishing of it , is not two Laws , but one : So it is here . And hence it follows , that rightly understood they cannot bee contrary each to other , but must of necessity agree , because they are one , for were they contrary they then should cease to bee one . Yea , they should not onely cease to bee one , but cease to bee , contraries destroy each other , for authority to enact a Law to bee thus and thus , and contradict the same in the publication thereof , makes both a nullity . So that our Conclusion is this , viz.

The Salvation and Sanctification of sinners , is the will of God the Father , and the Lord Jesus Christ .

This General I shall branch out into two particulars .

1 That it is the will of God and Christ , sinners should be saved . It is the will of God and Christ , sinners should be sanctified .

1 Both God the Father , and the Lord Jesus Christ are exceedingly willing , and earnestly , and truly desirous , that poor sinners should be saved . This is proved , Joh. 6.37 , 38 , 39 , 40. All that the Father giveth me , shall come to me , and him that cometh to me , I will in no wise cast out . For I came down from heaven , not to do mine own will , but the will of him that sent me . And this is the Fathers will which hath sent me , that of all which he hath given me , I should lose nothing , but should raise it up again at the last day . And this is the will of him that sent me , that every one which seeth the Son , and beleeveth on him , may have everlasting life : and I will raise him up at the last day . Where we have the will of God and Christ , set forth in several particulars .

1 Christs will manifested .

1 By his resolvednesse to entertain all poor sinners coming to him , vers. 37. — I will in no wise ( not , not ) i. e. nothing in the world shall ever make mee cast out that soul .

2 By his great and long journey undertaken for , and about their salvation , vers. 38. I came down from Heaven — as to say , do poor sinners doubt of my will to save them , I do faithfully ingage my self to do it , yea let them but consider what a long journey I have made about this work .

2 God the Fathers will is shewed .

1 By his act of Donation , or giving of poor sinners to Christ , putting them over into his hands to save them , vers. 37. All that the Father giveth me . —

2 By his mission of Jesus Christ , vers. 38. But the will of him that sent me , which is put rather upon God the Fathers will than Christs , not as if Christ had been unwilling , but onely to convince poor sinners how much , and how exceedingly the will of God the Father is in the thing , as well as Christs , Christ having before expressed his own willingnesse , now assures them that hee could not bee more willing than his Father was ; yea of the two ( if any ) hee would make them beleeve that his Fathers will was firstly and mostly in the business .

3 By that double charge that the Father layes upon the Son at his sending of him away .

1 That none of those be lost which hee had committed to him , vers. 39. This is the Fathers will which hath sent me , that of all which he hath given me , I should lose nothing ; as to say , My Son I put over sinners to you , commit them to your care and keeping , look you to it that none of those I commit to you bee lost , but that they bee all forth-coming in the day when I shall require them , for I give them to you , and I shall expect tale of them all from you again .

2 That to every one beleeving on him hee should give eternal life , vers. 40. This is the will of him that sent me , that every one which seeth the Son , and beleeveth on him , may have eternal life : As to say , My Son , I send you down on earth among a company of poor sinners , and when you come there , you shall finde many poor sinners will beleeve on you , this therefore is that I would have you to minde when you are gone , and think of it as my will , whosoever hee is that shall beleeve on you , give him eternal life , I charge you reject none , but whoever hee bee , give him eternal life .

This will of God and Christ in the salvation of poor sinners wee have also , Heb. 10.7 , 8 , 9. Lo I come , here is the will of Christ , — to do thy will , O God , here is the will of the Father . When God said , Sacrifice and offering I wil have no longer , these will never satisfie my justice , nor throughly save sinners , whom I will have to bee saved , but I have prepared and fitted thee to bee a sacrifice , then saith Christ , Lo I come ; here am I Father , if sacrifice and offering will not do it , here am I Father , take my blood , if that will do it , or punish mee as thou wilt , so that sinner may bee saved .

To this agree those words of Christ to his Disciples . Joh 4.34 . My meat ( here is the will of Christ shewed in his delight ) is to do the will of him that sent me ; here is the will of the Father : And upon what occasion were these words spoken ? why , upon occasion of the converting of a poor woman .

To our purpose likewise are those words of Christ spoken , Joh. 17. in his last prayer to his Father , vers 24. Father I will ( here is the will of Christ ) that those whom thou hast given me ; here is the will of the Father : And very observable it is , that as God the Father gave the Son a charge and command when hee went down to the earth , that of all those which hee had given him hee should lose none . Now Jesus Christ having done his work on earth , and throughly saved them , hee comes ( as it were ) in a way of commanding to his Father , as if hee should say , O Righteous Father , you gave me a charge when I left heaven , that of all those you had given mee , I should lose none , this command ( O righteous Father ) I have obeyed , and of those which thou hast given mee , I have lost none : And now , O Father , I come to thee , and this is my will , which I will have to bee done , that those whom thou hast given mee , may bee with mee where I am .

Thus God and Christ seem as it were to command each other , as though there were some unwillingnesse in either , which is not so , there being nothing that the hearts of both breathe more earnestly after , than the salvation of poor sinners ; but onely speaking by way of condescention to our capacities , to make us poor creatures sensible how exceeding willing they are to have poor sinners saved , they speak thus : The Father to shew his willingnesse , layes a command upon Jesus Christ , and doth ( as it were ) hasten him out of heaven about the work , though yet there was no need of this , it being the joy of his soul , and his very meat and drinke to save sinners .

The Son likewise to shew his willingnesse , having done his work , hee doth as it were give command to have heaven doores set open for poor sinners to come in , though yet there was no need of this , heaven being prepared , and furnished by the Father on very purpose for them to come thither . But both to shew their willingnesse and desire of the thing , speak thus ; as also to confirm and strengthen the faith of poor souls in coming to Christ . For suppose it should bee ( which never will bee ) that there should bee a time wherein the will of the Son should decline the work of the salvation of poor sinners , yet is the Fathers will so much in the thing , that hee would ( as it were ) lay a command upon the Son to do the work .

And again , suppose it should bee ( which never to all eternity will bee ) that there should bee a time wherein the Fathers will should draw back , yet then the will of the Son is so much in this thing , that hee would ( as it were , give mee leave with reverence so to speak ) lay a command upon the Fathers will , to bring it up to the thing . The Holy Ghost using this manner of speaking , not as though there were or ever would bee any such thing , that either the Father or Son should be unwilling , but onely to speak to our capacity , who being poor finite creatures , can no way conceive of these infinite mysteries of the Gospel , but as they are by a certaine kinde of periphrasis , or circumlocution of speaking ( making us by severall things and words to understand something of one thing ) unfolded to us , it expresseth it selfe after this manner .

One place more I shall mention , and that is in Joh. 10.27 , 28 , 29 , 30. where we have the wills of either mentioned , together with an engagement of their utmost power and ability in the Salvation of Sinners , the will of Christ , vers. 28. And I give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . Of the Father , vers. 29. My Father which gave them me is greater than all , and no man is able to pluck them out of my Fathers hand . Of both conjoyned , vers. 30. I and my Father are one ; as if Christ should say , My Father and I are not only willing to save Sinners , but we are resolved to doe our utmost against all those which shall appear enemies to this work ; we are not only willing to save them , but we will save them over the heads of their Adversaries , maugre all opposition of men or Devils that shall be made against this work ; we will not only carry them to Heaven , but doe our best also against all such as shall attempt to snatch them out of our hands as we are carrying them thither . Thus much for clearing the truth of our Proposition , that it is so ; I now come to give some reasons why it must needs be so ; In prosecution whereof I shall seemingly divide that which is most intirely one , viz. the Will of God and Christ , shewing you in several ,

1 Why it must needs be that God , the Father is willing .

2 Why it must needs be that God the Son is willing that Sinners should be saved .

1 For God the Father , of whose will is the greatest doubt with poor Sinners ; we look upon Christ as made up of Mercy and Love , but on God the Father as an austere Man : to free us from such thoughts and jealousies of the gracious God , I shall lay down some Reasons , to shew why God the Father must needs be willing that poor Sinners should be saved .

1 Because God the Father hath decreed from all eternity to save Sinners , he hath enacted the same above , and made it a Statute Law in Heaven , that Sinners should be saved ; which clearly argues that he was willing ; for what other thing was there to bring forth this decree but his owne Willingnesse — He worketh all things after the counsel of hit owne will , Ephes. 1.11 . if therefore the Father then were willing , then must he of necessity be willing , and as willing still , seeing in Himself , and in his Decree which is Himself , he is immutable and changeth not ; so that once having through the immutable counsel of his owne will decreed to save Sinners , he to all eternity ( this decree being an immutable Law , and an irrepealable Ordinance of Heaven ) remaineth willing to save sinners . To this decree for the confirmation of our faith , he hath added his Oath and Seal .

1 His Oath , Heb. 6.17 , 18. Wherein God willing more abundantly to shew unto the Heirs of Promise , the immutability of his Counsel , confirmed it by an Oath , that by two immutable things , in which it was impossible for God to lye , we might have a strong consolation , who have fled for refuge to lay hold upon the hope set before us ; not that the Decree of God needed an Oath for the confirmation of it , it being firme and unalterable in it self ; but only to shew unto the Heirs of Promise the immutability of his Counsel ; God to an immutable decree addes another immutable thing , viz. an Oath , that so by two immutable things wee might have strong consolation ; for should we suppose that the decree of God should be broken , yet Gods Oath bindes him to to be immutable .

2 His Seal , 2 Tim. 2.19 . Nevertheless the foundation of God standeth sure , having this Seal , the Lord knoweth them that are his . Gods decree of Election , the foundation of the Saints happiness , it hath a Seal , not ( as I said of the Oath ) that it needs any Seal , it being as firme without the Seal as with it ; but to raise our faith the more , God bindes his decree with an Oath ; an Oath for confirmation ( in things among men ) being an end of all strife ; and he ratifies the same with a Seal , an usual way of confirming Deeds and Evidences amongst men .

2 Because the Covenant made between God and Christ requires it . This Covenant we have expressed ( as saith the Learned Ames ) Isa. 53.10 . Yet it pleased the Lord to bruise him , he hath put him to grief ; when thou shalt make his Soul an offering for Sin , he shall see his Seed , he shall prolong his daies , and the pleasure of the Lord shall prosper in his hand . Where the conditions on Christs part are , that he must be bruised , put to grief , his Soul made an Offering for sin ; on Gods part , that he should see his Seed ( his Sons and Daughters , the fruit of his Travel ) prolong his daies , and the pleasure of the Lord should prosper in his hand . Now , such a Covenant being made , and Christ having already performed his part thereof , it must needs be that the Father must be willing poor Sinners should be saved , because otherwise he should break his Covenant made with his Son .

3 Because the glory of several of the Divine Attributes calls for it ; God should loose abundance of the glory of his Attributes should he not save sinners . As ,

1 Of his Mercy and Free Grace ; whereupon should he bestow the riches of his mercy , should he not make poor Sinners the objects thereof ? 2 Of his Truth , for God having decreed to save Sinners , entred into a Covenant with his Son , passed his Oath , and given his Seal for the confirmation of it , what high derogation would it now be to the glory of his truth and faithfulness , should he not bee willing to save sinners . 3 Of his Wisdome ; God in his infinite Wisdome having contrived so glorious a way as is that new and living way by the Bloud of Jesus , for poor Sinners to be saved in , how would it derogate from his Wisdome , if after the contrivance of such a way he should be unwilling to doe that for which he contrived it . 4 Of his Patience and forbearance ; Where would the glory of this Attribute be , if God should forbear , and forbear , and yet have no will all this time to the Salvation of Sinners ; yet doe I not say , that God hath a will so save all those whom in his patience he forbears ; or that God can have no glory of this Attribute in any other way than this of the Salvation of Sinners ; for I think that God shall have glory of this Attribute in many , whom yet he will never save , as Rom. 2.4 , 5. Or despisest thou the riches of his goodness , and forbearance , and long suffering , not knowing that the goodness of God leadeth thee to repentance ; but after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of Wrath , and revelation of the righteous Judgement of God ; but this is my meaning , against part , and indeed the greatest , of the glory of this Attribute ( which ariseth from Gods shewing mercy to Sinners after his patience hath been long provoked ) would be lost , should not God be willing that Sinners should be saved . 5 Of his Justice ; one would think that if any Attribute of God should , or could shine in the condemnation of the whole race of Mankind it should be Justice , but yet Justice it self would bee so farre from gaining , as that it would have its glory eclipsed , should not God be willing that poor Sinners should be saved ; for it is every whit as much for the glory of Justice to give a discharge upon satisfaction received , as to require paiment before satisfaction given , and a failing in the one , cannot be without a breach of Justice , as well as in the other ; now Christ having given Justice satisfaction for a considerable number of the Race of Mankind , should Justice now pass a Sentence upon all without exception , it would be much to the dishonour thereof .

4 Because God the Fathers exaltation of his Son Christ at his right hand , engageth him to it ; which will appear if we consider two things ,

1 That God the Father hath called Christ to Heaven , and set him down there at his right hand for this very end , to be a Prince and a Saviour to poor Sinners , Acts 5.31 . Him hath God exalted with his right hand to be a Prince and a Saviour , for to give repentance to Israel , and forgivenesse of sins ; which cannot but have much influence upon the Fathers will in this thing , for so long as he sees his Son Jesus Christ sitting at his right hand , he is put in continual remembrance of the end of his calling him thither , to wit , the compleating of that most glorious work of the Salvation of poor sinners . 2 That God the Father hath set him about a work there ( put the case God should forget it , yet ) will continually remember him of it ; which is the work of Intercession , whereby Christ spreads that bloud which once was shed here below on earth , before the Throne of God in Heaven ; by which God the Father is put in continual remembrance of that Sacrifice that once here below was offered for sins , and what engagements from thence lye upon him to bee willing , that poore Sinners should bee saved .

5 Because the delight of the Father in this work , as it argues that he is willing to have poore Sinners saved , so also that he must needs be so , because otherwise a great part of his joy and delight , which is in this work should be lost . This we have , Luke 15. where throughout the chapter by the joy of the Man for his Sheep , the Woman for her peice of Silver , and Father for his Son , is set forth the great joy and delight that God takes in the conversion of Sinners ; that the joy here spoken of is the joy of the Father , and not the joy of Angels , is clear .

1 Because it is no wherein the Chapter called the joy of Angels , but joy in the presence of the Angels , i.e. God rejoycing before the Angels , v. 10.

2 Because the third Parable , which is ( as it were ) a Comment on the other , makes not so much mention of the joy of Servants , as of the Father for his Sons return , the greatnesse of which joy in this third Parable we have set forth in four or five particulars .

1 The Father runs to meet the Son , whilst yet the Son was a great way off , v. 20. the Son it may be goes flowly , but the Father runs to meet him 2 He falls on his neck and kisseth him ; Josephs salutation to his beloved Benjamin , and the rest of his Brethren , when he was so full of joy that he wept again for joy . 3 He causeth the best robe to be brought forth for him , with a ring on his hand ; when Pharaoh was exceedingly taken and delighted with Joseph , he arraies him in rich attire , and puts a ring on his hand . 4 He makes a Feast , and that of the best , not only the Calf , but fatted Calf , vers. 23. 5 He triumphs , his joy was so great , vers. 24. all which serves to set forth the exceeding joy and delight of God in the conversion of poore Sinners , to declare which ( upon occasion of Pharisees murmuring at Publicans and Sinners following of Christ ) is the main scope of this Chapter in all the three Parables .

2 For Jesus Christ his will is , and must needs be in it as well as the Fathers .

1 Because it is the will and command of his Father that hee should save sinners . This will of the Father Christ himself layes down as one great argument which moved him to take this work in hand , grounding his own willingness upon Gods , Joh. 6.37 , 38. All that the Father giveth mee , shall come to mee ; and him that cometh to mee I will in no wise cast out : For I came down from heaven , not to do mine own will , but the will of him that sent mee . As if hee should say , I will not cast out any poor sinners coming to mee , because the Father hath willed mee I should not . Yea God the Father hath not onely willed the thing , but given Christ an express command to go about the business , which is somewhat more than bare willing ; I may will a thing to bee done , and that such a one should do it , and yet not presently give an express command for the doing of it . This command wee have Joh. 10.18 . where Christ speaking of his care and love towards his sheep , expressed in his knowing , owning of them , preserving them , bringing them to his fold , and laying down his life for them , concludes all with this , This commandement have I received of my Father . As if hee should say , It is my Fathers Commandement that I should take care of , own my sheep , bring them into the fold , dye for them . Now this will and command of the Father , it cannot but have special influence upon Jesus Christ to make him willing to save sinners , especially it we do but consider two things .

1 That this command of the Father , it was a special command given to Christ as hee was Mediator , or as he was our second Adam . As the first Adam had one special command ( over and above the Moral Law which was written in his heart in his first Creation ) viz. of not eating the forbidden fruit , which was given him ( as godly men speak ) over and besides all the ten Commandements , to bee a trial , a signe or symbole of his obedience to all the rest , so as that by his eating , or not eating of the forbidden fruit , God would judge of all his other obedience . So this command of dying to save sinners , it was a special Law given to Christ as second Adam ( over , and above the Moral Law ) which is common to him and us ) to be as a sign or symbole of his obedience to all Gods other commands ; so that had Christ failed here , God would have accounted him obedient in nothing : Yea God the Father layes this upon Christ , that look as hee did expect his love , hee should bee mindful to perform this his command ; and therefore from his obedience hereunto , hee comforts himself in his Fathers love , that hee did love him , Joh. 10.17 , 18. Therefore doth my Father love mee , because I lay down my life , that I might take it again . No man taketh it from mee , but I lay it down of my selfe ; have power to lay it down , and I have power to take it again : This Commandement have I received of my Father .

2 That this will or command of the Father , it remains , and is infull force even to the last day , so long as there are any poor sinners whom the Father hath given to Christ unsaved , as Joh. 6.39 , 40. And this is the Fathers will which hath sent me , that of all which hee hath given mee , I should lose nothing , but should raise it up again at the last day . And this is the will of him that sent mee , that every one which seeth the Son , and beleeveth on him , may have everlasting life ; and I will raise him up at the last day . Christ cannot quit himself of this command untill the last day , till such time as hee hath brought all those souls whom the Father will have to bee saved , into Heaven .

2 Because not onely his Fathers command , but his own interest is much ingaged in the salvation of sinners , and therefore hee must needs bee willing . Every one is willing with that wherein his own interest lyes .

1 The interest of his honour and advancement , hee should lose much of his honour should not sinners bee saved : It is a dishonour to take a work in hand , and not go through with it , it argues either want of ability , or unfaithfulness ; Christ hath taken the work in hand . There is a twofold glory that Christ hath , a Personal glory , and a Mediatory glory , which undoubtedly is , and shall bee a very great addition to Christs personal glory , of which Christ speaks , Joh. 17.10 . And all mine are thine , and thine are mine ; and I am glorified in them . As a Prince may have a twofold glory by noble birth , and noble atchievements , and the latter is a great addition to the former . Now though Christ should have his personal glory , though sinners should never bee saved , yet his glory as Mediator , that should bee lost .

2 Of his Pleasure , Christ takes abundance of pleasure in the salvation of sinners , as Prov. 8.30 , 31. Then was I by him as one brought up with him ; and I was daily his delight , rejoycing alwayes before him , rejoycing in the habitable part of his earth , and my delights were with the sons of men . Joh. 4.34 . Jesus saith unto them , My meat is to do the will of him that sent mee , and to finish his worke , Luke 10.21 . In that houre Jesus rejoyced in Spirit , and said , I thanke thee O Father , Lord of heaven and earth , that thou hast hid these things from the wise and prudent , and hast revealed them unto babes , even so Father , for so it seemed good in thy sight ; compared with 17. and 18. verses , And the seventy returned again with joy , saying , Lord , even the Devils are subject unto us through thy Name , and hee said unto them , I beheld Satan as lightning fall from heaven . Now should hee not bee willing to save them , all this should bee lost .

3 Of his gain , this should bee lost , should hee not bee willing to save sinners , because Christ can put his death to no other use : For a man to give much for a thing , which can bee put but to one use , and when hee hath it , not to put it to that use , but resolve the contrary , is to throw his mony on the Dung-hill . Now Christ can put his blood to no other use ; it cannot bee laid out for the use of Angels , because it was a sacrifice offered up in anothers nature , and not in theirs , Heb. 2.16 . For verily hee tooke not on him the nature of Angels , but hee took on him the seed of Abraham ; yea the good Angels , though they are confirmed by Christ , yet is it not by Christ as Mediator , but by Christs personal mediation . Christ is head of Principalities and Powers , but not as hee is Mediator , so onely hee is head of the Church , but as hee is the second person , should Christ bee head to them as Mediator , there would bee no difference betwixt Christ being a head to Angels and men . And as for the bad Angels , they are excluded from it ; so that Christs blood can bee put to no other use .

4 Of his Fathers love ; for his Fathers love seems to bee linked to his obedience in this particular , as Joh. 10.17 , 18. Therefore doth my Father love mee , because I lay down my life , that I might take it again , &c. — This Commandement have I received of my Father . These four things wherein chiefly mens interesses do lye , viz. their credit , honour , or advancement , their pleasure , profit , and love of friends , Christ should lose all these , should hee not bee willing that sinners should bee saved .

3 Because the several offices of Christ would bee in a great part frustrated , should not Christ bee willing to have poor sinners saved . As for the Prophetical office , what use would there bee of his teaching , either outwardly by sending forth Messengers and Ambassadors , or inwardly by his Spirit , were hee not willing sinners should bee saved , except it were to aggravate mens condemnation onely . For the Priestly office , what use would there bee of Christs sacrifice of blood on earth , or intercession in heaven , were hee not willing sinners should bee saved : Yea what need had there been of this , had not Christ been willing ? hee might have spared all his labour and cost below , and work above too , had it not been for this . For the Kingly office , what use would there bee of Christs reigning in his Churches , in the hearts of his people , mortifying their sins , quickning their graces , leading , ruling of them , were hee not willing sinners should bee saved ? all that part of his Kingly office , which is exercised with his Scepter of love , would bee uselesse . So that the Offices of Christ would bee almost wholly frustrated , were not Christ willing sinners should bee saved . Now do but consider , what great in fluence this must needs have upon Christ to make him willing , for ,

1 Hee is put into his Offices by his Father ; First , made a Prophet by God , Heb. 3.1 . Wherefore holy brethren , partakers of the heavenly calling , consider the Apostle and high Priest of our profession , Christ Jesus . Secondly , A Priest , Heb. 5.5 , 6. So also Christ glorified not himself to bee made an high Priest , but hee that said unto him , Thou art my Son , to day have I begotten thee . As hee saith also in another place , Thou art a Priest for ever after the order of Melchisedec . Thirdly , A King , Psal. 2.6 , Yet have I set my King upon my holy hill of Sion .

2 His Father hath fitted him for these . To bee a Prophet , hee hath given him a tongue , Isa. 50.4 . The Lord God hath given mee the tongue of the learned , that I should know how to speake a word in season to him that is weary . To bee a Priest , hee hath given him a body , as Heb. 10.5 . Sacrifice and offering thou wouldest not , but a body hast thou prepared mee . To bee a King , hee hath given him a Scepter , and Anointing , and a Throne , as Psal. 45 6 , 7. Thy Throne ( O God ) is for ever and ever ; the Scepter of thy Kingdome is a right Scepter ; thou lovest righteousnesse , and hatest wickednesse ; therefore God , thy God , hath anointed thee with the oyle of gladnesse above thy fellows . Now should Christ after all this bee unwilling to save sinners , this would highly displease the Father .

3 Christ hath accepted of these Offices ; to take an Office , and never intend to performe it , is high deceit : Now should not Christ bee willing to save sinners , hee should do thus . The saving of sinners , is the very end of all these Offices .

4 Because the sundry Relations that Christ stands in unto poor sinners , makes him willing , yea argues hee must needs bee so , that poor sinners should bee saved ? When I say Christ stands in Relation to sinners , I do not mean that they are to be looked upon as sinners , as they stand in that Relation , but Christ stands in Relation to them , who are in themselves sinners . There are divers Relations betwixt Christ and his people , as of a brother and brother , Master and servant , Father and children , Husband and wife , King and subjects , Head and members . Now these Relations cannot but much engage the heart of Christ to bee willing to save sinners , if wee consider ,

1 How that Relation it selfe is a great begetter and knitter of affections ; what begets such affection betwixt Father and childe , Husband and wife ? Relation : And from hence the parties related are made to wish and endeavour the good of each other .

2 That Christ stands in all these Relations : Hee is Master , King , Brother , Father , Husband , Head , all these : If to bee but in one of these Relations , as a Father , or Husband , make a man so willing and industrious of the good of the party related to , then much more to bee in all : Now Christ is in all , and therefore cannot but bee exceeding willing .

3 That these Relations can never bee broken : Earthly Relations may bee , and are dissolved , they are knots death unties ; But now the Relation betwixt Christ , and his ( poor sinful creatures ) can never bee broken ; and therefore if Christ once stood related to them , and thereby became willing to have them saved , hee must of necessity be so for ever , because this Relation holds for ever :

5 Because Christ having taken our nature upon him , makes him that hee is , and hee must needs bee willing to have poor sinners saved , if wee consider three things .

1 That Christ took our nature upon him for this as one main end , that hee might bee made a merciful High Priest , Heb. 2.17 . Wherefore in all things it behoved him to be made like unto his brethren , that hee might bee a merciful and faithful High Priest , in things pertaining to God , to make reconciliation for the sins of the people . Christ as God was merciful before , but his taking our nature makes him merciful as man , as well as God , and willing to save sinners . 2 No sooner had Christ taken our nature , but presently there was a merciful disposition wrought in him , or an inclination to save sinners , as Heb. 10.5.7 . Sacrifice and offering thou wouldest not , but a body hast thou prepared mee ; then said I , Lo , I come , in the volume of the book it is written of mee , to do thy will , O God . No sooner hath Christ a body prepared , but hee hath a will and inclination to save sinners . This merciful disposition , or inclination of his heart to save sinners , it is now natural to him as hee is man , as well as God . Now things which are natural to us , wee cannot but bee exceeding willing and inclinable to do , nature is such a drawer . This wee may see if wee do but compare Heb. 10.7 . Then said I , Lo , I come , to do thy will , O God , with Psal. 40.7 , 8. Then said I , Lo , I come : I delight to do thy will , O my God : yea , thy Law is within my heart . Where this will of God to save sinners , is said to bee a Law within his heart .

Object . But if it bee so as you say , That it is the will of God and Christ , that sinners should bee saved ; Then will it follow that all sinners must necessarily bee saved , because what is the will of God , that shall and must of necessity bee effected ?

Ans. I grant it , were it the will of God and Christ , that all sinners should be saved , then indeed it would bee so ; but this wee have never said . You cannot draw an universal proposition from an indefinite , because the universal subject in one is taken universally , but not so in the other . Now when I say it is the will of God and Christ that sinners should bee saved , I speak of sinners indefinitly , not universally . Yea further , the Scripture speaks expresly , that it is the will of God that some sinners should not bee saved , as Rom. 9.18 , 19. Therefore hath hee mercy on whom hee will have mercy , and whom he will he hardeneth . Thou wilt say then unto me , why doth hee yet finde fault ? for who hath resisted his will ? Where the Apostle ( vers. 18. ) makes the hardening of sinners unto damnation to bee as well the will of God , as the shewing of mercy to salvation ; yea in propounding the Cavillers objection , vers. 19. hee plainly implies this , in those words , Who hath resisted his will ? Granting that it is the will of God that some should bee hardened . Therefore , I say , though it bee the will of God and Christ that sinners should bee saved , yet is it not the will of God that all sinners should , but the contrary is the wil of God , that some sinners should go on and bee hardened in their sins , and so perish eternally . But when the Scripture speaks of sinners indefinitly , it is ( as I have said ) to notifie the condition that those persons are in , viz. in a condition of sin and misery , but not ( as I have sometime since shewed ) to signifie that all sinners should bee saved , or that it is the will of God it should bee so ; persons in such a condition are those God will save , but not all in that condition ▪

Object . But it is said , 1 Tim. 2.4 . That God will have all men to be saved .

Answ. It is not meant of every man , but men of all sorts ; for the Apostle vers. 1. having exhorted them to pray for all men , and particularly ( vers. 2 ) for Kings and men in authority , lest some should say , Is there any hope for Kings and such men , who mostly ( in these dayes ) were persecutors , and opposers of truth ; hee to take off this , answers , That God would have all men to bee saved ; that is , men of all sorts , Kings as well as others .

Object . But what encouragement doth this afford to the faith of poor sinners , to say , God and Christ are willing poor sinners should be saved , if it be not meant of all sinners ?

Ans. It is a great encouragement both to beleeving , and in beleeving ; unto both these , this thing , it is a great encouragement , for if it bee the will of God and Christ that sinners should bee saved , then it is no presumption in mee a poor sinner , to lay hold of the promise for salvation , because it is the will of God such should bee saved . Yea in beleeving it is a great encouragement , because from hence it God inable mee to beleeve , I may assure my selfe that I doe the will of God in what I do ; And is not this a great encouragement in acting ? when I know my acting is according to the will of God ?

Object . But if it be not the wil of God that all sinners should bee saved , then may I presume in laying hold of the promise , because I may bee one of those whom it is the wil of God not to save ?

Ans. Not so , for though God have never willed that all sinners should bee saved , yet in regard it is the will of God that sinners , persons in such a state and condition , should bee saved , and the way to this salvation is by laying hold of Christ in the promise , and no other , unless I could certainly shew upon clear and infallible grounds that I am one of them whom God will not have to bee saved , I being in that condition that those persons are in , whom God will have to bee saved , and going in that very way which God will have all those which are saved to goe in , this is no presumption at all .

Object . But would it not bee better for the faith and comfort of poor soules , to say , that God would have , or that God doth will it , that all should bee saved ?

Ans. No , It would bee so far from being better , that it would bee worse , unlesse wee affirm , That all shal certainly bee saved . For if it bee the wil of God , that God really would have that all should bee saved , and yet many are not saved , then where would the foundation of a Saints comfort and assurance bee ? Is not this the bottome of a beleevers assurance for heaven , that his eternal salvation is founded upon the Will of God , which as it is unalterable in it self , so also cannot bee hindered from effecting what it self wills , by sin , Satan , or any other thing from without , and therefore his salvation bottomed upon this will cannot bee hindered : But now if God did really wil that all should bee saved , and many are not saved , then it will follow that somewhat there is , which may alter the Will of God , or hinder that which hee really wills , from being put in execution ; and if so , what assurance of salvation can a Christian ground from the Will of God , when what hee really wils may be hindered ?

Use 1. Is it so , That it is the will of God and Christ that poor sinners should be saved ? Then let poor sinners hence bee encouraged , notwithstanding all the suggestions of Satan , and cavils of their own hearts , to come to Christ for salvation . What can bee a greater encouragement than this , that God and Christ are willing poor , sinners should bee saved ? Come therefore , O poor soul , and rowl thy self into the Armes of the Lord Jesus Christ : If a messenger should come from the Prince unto a company of beggars , and tell them that the Prince is willing that poor beggars should come to him , and hee will give entertainment to all that come , there needs bee no more arguments used to draw them flocking to his door ; they would not stand objecting and querying , but will hee entertaine mee and mee , &c. Behold the Lord of heaven is willing to entertaine sinners ; do not now stand querying ; but is hee willing to entertaine me and me ; No , but come , make a venture , as beggars in such a case will , whether you speed or no : Hast thou been a drunken Sot , a renter of the holy name of God , an unclean person , and a prophaner of the Ordinances of God these many years together : O poor soul , make a venture for heaven once before thou dyest ; Come , come , come , Coming is thy duty , receiving of comers is that which God hath promised , venture thou upon that which is thy duty , and leave thou God to fulfill his owne promise .

Hast thou been a great sinner , and doth this make thee afraid to come ? Consider who they are that Christ invites to his wedding Supper ; why , high-way men , Matth. 22.9 , 10. Go yee therefore into the high-wayes , and as many as yee shall finde , bid to the marriage . So those servants went out into the high-wayes and gathered together all as many as they found , both bad and good , and the wedding was furnished with guests . Now who are they which usually frequent the high-wayes , why beggars and blinde-men , and lame-men , and Theeves , and Robbers , and Murderers , such they are that Christ invites , the worst of sinners . When Christ passed through Jericho , and was crouded and thronged with a company of holy devout persons , Christ looks over all these , and spies out one Zacheus a Publican , a notorious sinner , an extortioner , and him Christ imbraceth and layeth hold of . Come poor soul , though thou hast been as vile as the vilest , yet Christ will imbrace thee coming to him . Read over the Promise , Joh. 6.37 . All that the Father giveth mee , shal come to mee , and him that cometh to mee , I wil in no wise cast out . Christ is willing poor sinners should come , bee thou , O sinner , willing to come : As bee is a willing Saviour , so should wee bee a willing people , and who would not bee willing to bee saved , when God and Christ are willing to save . As the father of the Prodigal met his Son coming , so Christ will meet thy soul above halfe way . In a word , if thou wilt not come thou wilt bee damned for ever ; There is no other name under heaven given among men whereby thou canst bee saved , but by the name of Christ . Hee that beleeveth on him ( which is the coming I speak of ) shall bee saved , but hee that beleeveth not shall bee damned .

Vse 2. Comfort to the Saints , Your salvation is sure , you have God and Christ , the will of either ingaged for you : If the Divine will bee irresistable , as it is , then your salvation is firme and everlasting , because it is grounded upon this will : A mans affections are hardly overcome , but his will is harder to bee overcome ; you may overcome the man , when you cannot the will ; the will is such a thing that most men if they can have their will , they will have it . Now Saints , the will of God and Christ is engaged for your salvation , God and Christ should not have their wills should you misse of Heaven ; Who hath ( or can ) resist his will ?

Hence likewise learn for your comfort , That you shall never want what shall bee for your good here ; If it bee the will of God and Christ to give salvation to you , then surely are they willing to give you all things necessary for your temporal well-being of sustentation here ; if it be their will to give Heaven to you , then surely nothing needful for you between this and Heaven shall bee wanting to you : Think you that they are willing to give the greater , and not the lesse : O trust then for the one , as well as the other .

Use 3. Duty to the Saints , Are God and Christ willing to have you saved ? Then bee you willing to do , or suffer any thing for God : Doth the Lord lay out himself for your good ? lay out you your selves for his glory ; bee you as willing to glorifie God here , as God is to have you glorified hereafter : Think not any thing you have or can do too much for him , who hath not thought himself , or any thing hee could do , too much for you .

No Condemnation to them that are in Christ Jesus , proved in Seven SERMONS

SERMON I. Rom. 8 1.

There is therefore now no Condemnation to them that are in Christ Jesus .

IN the former Chapter Paul sets forth the great Combate that hee found in himself betwixt the Flesh and Spirit , the Old and New Man ; the law of his members , and of his mind ; the one delights in doing good , the other hates it : the one wills to do it , the other resists the doing of it : one serves the Law of God , the other the Law of Sin . This Combate grows so high , and the worser part so prevalent , that vers. 24. Paul as a poor Prisoner in Bonds , cries out , O wretched man that I am — In this his low condition in comes the Lord Jesus Christ to his rescue , and then presently the day is his , and he obtaines a glorious victory , vers. 25. whereupon he celebrates this Christian Triumph in our text ▪ There is therefore no Condemnation to them that are in Christ Jesus .

The words are a blessed Triumph , founded upon that confidence a Christian hath in , and that experience he daily hath of the strength and power of Christ rescuing him from Sin , the Law , Hell , the Devil , and all the enemies of a Beleevers Salvation ; without mincing of them , they afford us this truth .

Doct. Souls interessed in Jesus Christ , are persons priviledged and exempted from Condemnation .

1 They are freed from Condemnation at present , Joh. 3.18 . He that beleeveth in him , is not condemned , i. e. are not for the present under any Sentence of Condemnation as others are .

2 They are also freed for future , ●oh. 5.24 . Shall not come into Condemnation — that is , no sentence of Condemnation , or execution thereof shall hereafter pass upon them .

In prosecution of which blessed comfortable truth , I shall shew ;

1 What is meant by Condemnation , which a Saint is freed from . 2 Why souls in Christ must needs be freed from it . 3 What that is which frees them . 4 How great and glorious a priviledge this is . 5 Answer some Objections , and then apply all .

As touching the First ( not to speak of the Word , which hath various acceptions in Scripture , but of the thing it self ) Condemnation , holds forth three things .

1 The passing a Sentence of Death upon a Malefactor , this is a part of Condemnation ; now in Adam all men sinned , and Gods Justice passed a Sentence of Condemnation upon all ; upon Adam himself actually , and all his Posterity vertually , as in his loines . This sentence the Law of God passeth upon every individual man actually at his first coming into the World , and so all ( according to the Apostle , Ephes. 2.3 . ) are borne children of wrath , and all men , from the first man to the last , are under an actual sentence of Condemnation . 2 The effects of the Sentence passed , which are punishments inflicted on Soul and Body , out of wrath , and for satisfaction of Justice . Before the Fall , man lay under no punishment , but the whole man had the Divine Image stamped upon it ; the Soul was endued with those Divine properties and perfections of Knowledge , Righteousness , and true Holiness , the Body free from sufferings , and immortal . Man falling , God out of wrath strips him of his Image , the Soul in a great measure is deprived of those glorious perfections of Knowledge , Righteousness , and true Holiness , the Body becomes passible , and subject to Mortality , so that the Excellencies of Soul and Body are lost , and these are but the effects of the Sentence , which the Justice of God did immediately pass upon Man so soon as he was fallen . 3 The final execution of this Sentence , and that is the heavie and insupportable Wrath of God lighting upon Soul and Body in Hell hereafter .

Taking Condemnation for either , and all of these , a Soul interessed in Christ is freed from it .

1 From the Sentence passed ; true , a Sentence was vertually passed upon him in the fall of Adam , his common person , but this was reversed in the standing of Jesus Christ the second Adam , and his common person ; so actually also the Law of God passeth a Sentence upon him at his first coming into the World , which is againe actually reversed at his conversion ; so as that a converted Soul stands free from any sentence arising either from Adams guilt , or his owne .

Obj. But how can the Law in Equity and Justice passe an actual Sentence upon a man , who before his coming into the World is justified in his common person ?

Ans. Though a Saint be justified long before in Christ , yet the Law may pass an actual Sentence of Condemnation upon him notwithstanding this , because though in Christ he be justified , yet he is not absolved until such time as he hath his particular Pardon , as for example ; A company of Persons for Rebellion against their Soveraigne are actually proclaimed Traytors , and if taken , are by the Law adjudged to dye ; the young Prince desirous to save the lives of some of these , gives his Father a Ransome for them ; the persons ransomed known only to the Prince , and his Father are now pardoned , and so esteemed in sight of the Prince and his Father , yet because the names of these Persons are concealed , and it is a secret to whom this belongs the Law therefore ( which proceeds not upon secret , but knowne grounds ) takes no cognizance thereof , but ( though many of them be justified , and the Princes Son hath a general Pardon in his hand for them , yet in regard the particular Pardons are not given forth ) the Law ( not acknowledging them pardoned , because in a Legal way they are not ) followes the general Sentence upon all without exception , until such time as the particular Pardon is produced , and then as each hath his particular Pardon produced , so the Law actually acquits him , and not before . This is the Comparison , the Application is , In Adam's Fall we all were proclaimed Traytors , and adjudged to dye ; Christ willing to save a certaine number of these condemned persons , gives his life a ransome for them , which God accepts and hereupon Christ hath a general Pardon given to him , by vertue of which all these persons ( considered in the Lump , as in him their common Person ) are pardoned ; yet because it is a secret known to God and Christ alone , who they are which are pardoned , the Law of God therefore , which proceeds not upon secret , but manifest things , takes no notice of this , but followes the general Sentence of Condemnation upon all , until such time as each one hath a particular Pardon drawne out of the general given an applied to him ; so that a man may vertually be justified in Christ as his common Person , and yet justly under an actual sentence of Condemnation from the Law .

2 From the effects of that Sentence , viz. Punishments here on Soul and Body , as they flow from Divine Wrath , and are for the satisfaction of Justice , not that Souls in Christ are freed from all sufferings in Soul and Body , for they suffer through Adams Fall in both as well as others : but these their sufferings are Fatherly Chastisements , not legal Punishments , inflicted out of wrath to satisfie Justice , which for them is already by Christ satisfied ; yea , Death it self which they with others suffer , is not a Legal punishment , but a translation to a better life . Now , punishments are the effects of this Sentence , only as they are Legal punishments , all which they are freed from , and so from all the effects of this Sentence .

3 From the Final execution thereof , viz. the Condemnation of Hell : this , such as are in Christ are freed from also , 1 Thess. 1. last .

2 But why must this be so ?

Ans. 1. Because a soul in Christ is one actually united to him , and one with him , and being so , no Sentence of Condemnation can fall upon him , but the same must light upon Christ himself , who is one with him ; As a Woman after Marriage , though shee owe ever so many Debts , yet the Arrest doth not light upon her , but upon her Husband .

2 Because the Law which should condemn him hath satisfaction given ; now , to condemn after satisfaction received were unjust , and illegal .

3 Because such a one hath a pardon given him . Now after pardon there is no sentence of Condemnation , though before there might ; now they have a Pardon , and such a one as is ,

1 With satisfaction to the Law , therefore not a forced or constrained Pardon , but a most just one .

2 Purchased , and therefore due by debt ; though not to us , God owes us nothing ; yet to Christ he is in debt . As the Pardon respects us , it is all Free Grace , free grace in God to accept of Christs payment for us , he might have made us paid the Debt our selves : As it is the courtesie of the Creditor to accept a Surety , hee might make the Debtor pay himself ; Free Grace , when he hath accepted of it , to give forth the Pardon to this or that Soul rather than another ; another might have had it , and thou and I have wanted it ; yet as the Pardon respects Christ its Debt , he paid dear for it .

3 Sealed with Bloud ; the New Testament which brings this pardon is sealed with the bloud of the Testator ; now after such a pardon there can be no condemnation .

4 Because he is by a publick act of God acknowledged a just and righteous Person ; I doe not say he is accounted an innocent person , because once he was guilty ; but a just and righteous person . because though once guilty , yet not now . Now this publick justification of him hath more in it than a bare pardon , for that only remits Sin , and takes away unrighteousness ; this conferres grace , and gives righteousness ; so as that such a person is now no longer looked upon , not only as no sinners , but as a righteous person that hath obeyed all the commands of God . And this Justification is such , that as none can bee more legal , so none is of more force to keep off Condemnation ; he being justified both by the party offended , and the Judge himself , for God is both these , and it is God that justifieth , Row . 8.33 . and what can bee more for any mans justification .

5 He is in the hands of two omnipotent Keepers , who as they have power sufficient to defend him , so are resolved never to deliver him up to Justice , Joh. 10.28 , 29. God and Christ . But what if the Keepers differ within themselves , then hee may bee delivered up ? No , ( saith Christ ) no fear of that , for I and my Father are one , vers. 30.

3 But what is that which frees those which are in Christ from Condemnation ?

Ans. 1. NEGATIVELY , Not the righteousnesse of old Adam , although the unrighteousnesse of old Adam brought Condemnation upon us , yet the righteousnesse of old Adam cannot free us from it ; the best of old Adams righteousnesse since the Fall is marred by his unrighteousnesse , so that although once it were sufficient to bring us to glory , yet now it is lame , yea , through the Fall sinful , and altogether imperfect , that which will help forward our Condemnation instead of freeing us from it ; so as that though a man should never in all his Life-time commit any part of the unrighteousnesse of old Adam , yet such now is his righteousnesse , that in following of that , hee might hasten his condemnation .

But secondly , and POSITIVELY , Our freedome is through the righteousness of Christ the new Adam , Rom. 3.20 , 21 , 22. chap. 5.18 , 19. which righteousness is two-fold , Active , Passive ; the Active gives us Title to glory , the Passive frees us from condemnation ; as our Justification to life eternal hath respect to Christs active obedience , so our justification from death eternal hath respect to his passive , Rom. 5.10 . Christs Passive obedience , viz. his death and sufferings , is that frees us from condemnation ; for herein hee bare the curse of the Law , and was condemned for us . So that all the free dome poor souls have , from that guilt which is brought in by sin , and the consequence thereof , viz. a sentence of condemnation here , with its effects , and the final execution thereof hereafter , is by the death of Christ , his blood , his passive obedience , 1 Joh. 1.7 . Rev. 1.5 .

Hence these , and such like Scriptures which attribute justification to the blood , death , and sufferings of Christ , speak not of justification fully , but onely of a part of it , viz. Justification from death eternal .

Hence also wee learn how exceedingly every Saint is beholding to Christ for dying , for had hee not dyed , wee had been all to this very day under the fearful sentence of condemnation with all the effects thereof , and should have been under the final execution thereof for ever in hell hereafter ; and also for fulfilling the Law of God actively for him , which had hee not done , though his death shoud have freed him from hell , yet could hee not have had an entrance into Heaven .

4 But wherein doth it appear that this freedome from condemnation , is such a great and glorious priviledge ?

Answ. 1. Is it not a great and glorious priviledge for a man to have all his accusers mouths stopped ? This is the priviledge of those who are freed from condemnation : Suppose a Malefactor under sentence hath a pardon , that very act stops all his accusers mouthes , as to that thing for which hee was condemned . So the act of Gods pardoning grace stops sins mouth , consciences mouth , the Devils mouth . As there can bee no legal condemnation , without a precedent accusation ; so there can bee no accusation as touching things remitted , after pardon . When Satan accused Joshua , Zach. 3. begin . Christ stops his mouth , Is not this a brand plucked out of the fire ? So when the Devil accuseth any soul which hee hath delivered from condemnation , Christ stops his mouth ; is not this Satan , one whom I have freed from condemnation ? Have not I plucked him out of the fire ? Are not his sins pardoned ? Why then Satan doest thou rake up these old businesses again ?

2 Is it not a great and glorious priviledge to bee freed from that which to bee under , would make one unspeakably miserable for ever ? Soules freed from condemnation are so ; under condemnation , and under the wrath of God , which burnes like devouring flames of fire . I Under condemnation , and under all the plagues and judgements of God , under the weight of all thy sins , each of which will one day weigh like a mountain of lead , under all the dreadful curses of the Law ; under the sting and biting of a tormenting conscience ; under the power of the Devil ; under all afflictions , as legal punishments for sin , &c.

3 Is it not a great and glorious priviledge to have ground to beleeve that I shall injoy an eternal life with God in glory , after this short life is ended ? This is the soules that is freed from condemnation , Christ would never have freed him from the one , but in order to the other : Hee would never have plucked him out of hell , but in order to the putting him into Heaven , and therefore once freed from hell , and thou art safe for ever returning thither again , Joh. 5.24 . There is a passage from death to life , but none back again .

4 Is it not a great priviledge , to bee in such a condition , wherein I can triumph over all my enemies spiritual and temporal ? Soules freed from condemnation are in this condition ; they can triumph over sin , because they see the guilt thereof taken away , and have the promise and strength of Christ to mortifie it in them ; over the Law , because the curse is gone , Gal. 3.13 . over the Devil , because they see principalities and powers spoyled ; over death , because it s but an entrance into life , and so far as there is evil in it , it s swallowed up into victory ; over hell , because Christ hath delivered them from wrath to come ; over the malice , reproaches , contumelies of the world , because Christ hath overcome the world ; and also they behold all the malice of the world bound up in a chain , and that chaine to bee at the disposal of their Father .

5 Is it not a great and glorious priviledge to know assuredly , that although through infirmity I fall into sin , yet sin shall never be laid to my charge ? This is that souls also which is freed from condemnation , Rom. 8.33.34 .

6 Is it not a great and glorious priviledge to have a share and propriety in all that is Christs ? this is their's : they are heirs of God , and coheires with Christ ; and so Christs life , death , riches , wisdome , righteousness , strength , grace , glory , all is theirs .

7 Is it not a great and glorious priviledge , to have all our afflictions and crosses turned into blessings and mercies ? This also is their's ; they meet with no affliction but it is a mercy to them ; if in poverty , their poverty is a mercy ; if in sickness , if in temptation , under reproach , under losses , yea death it self , yet it is a mercy .

8 Is it not a great and glorious priviledge , to have God , and the whole Creation at peace with a man ? This likewise is theirs . God is at peace with that soul , Col. 1.20 . and all the creatures ( which are at war with others ) are at peace with him . Such are in Covenant with God , and being so , God makes a Covenant for them with all the creatures , as Job 5.23 . Hos. 2.18 .

9 And lastly , Is it not a great and glorious priviledge , to have all things working together for our good ? Health if wee can have it , strength , parts , riches , honours , if wee can have them ; Satans temptations , Gods hidings , &c. all things conspiring ( as it were ) our good : This is the priviledge of called souls , who are freed from condemnation , Rom. 8.28 .

Object . O but will some poor soul say , Were I freed from condemnation , surely the Devil would not bee so busie with mee by his temptations . I should not bee so under his power , as I am .

Answ. 1. It is one thing to bee under the power of Satan by way of Divine permission , God permitting Satan to have a power over thee ; another , by way of voluntary subjection , Christ was under the power of Satan by way of Divine permission when his body by Satan was transported from place to place . So also Peter when hee was left to be winnowed by Satan , and Paul when buffeted ; yet none under Satans power by way of voluntary subjection .

2 Thy temptations rather argue that thou art freed from condemnation , than otherwise . Satan doth not use to trouble his friends , but those that are his enemies , or in a way to bee so .

Object . But I finde corruption strong within mee , which surely would not bee , were I freed from condemnation .

Answ. 1. It is one thing to have the guilt of sin removed which brings under condemnation , and another to have the being and acting of sin removed ; Paul had the guilt removed , yet not the being or acting , Rom. 7.

2 It is one thing to be under sin as sins captive , another as sins servant . Thou art under sin , but is thy will against it ? The evil that thou doest , doest thou hate and count it thy burden , and hell , desiring as earnestly the mortification as pardon of it ? thou art then not under sin as sins servant , but onely as its captive , as Paul was , Rom. 7.24 . and yet hee triumphs , There is no condemnation .

Object . O but were I freed from condemnation , I should have more life in Duties , Ordinances , than I have .

Answ. 1. There is a difference betwixt the having of life , and the feeling of it ; do not say , because thou doest not feel life , therefore thou hast none .

2 Thy feeling the contrary , to wit , a want of life , argues thou hast it , for a dead man feels nothing .

Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ , and another mans ; the one is freed from condemnation , the other is under it . There is as much difference , as is betwixt one man going up the gallowes to bee hanged , and another going from the gallows with a pardon in his hand to the Court , there to sit at the Princes Table .

2 How blessed then is the condition of every soul interessed in Christ ! Such are freed from condemnation . David , Psal. 32. saith , Blessed is hee whose iniquities are forgiven . Why ? because such a one is freed from condemnation ; take away the cause , you remove the effects ; so take away sin , and condemnation ceaseth ; the blessedness therefore lyes in this , that such are freed from condemnation . O who would not then seek an interest in Christ ; what Drunkard , Swearer in this Congregation but would do it , when the condition of such is so blessed ? A man when frantick , or mad , though condemned to dye , yet hee thinks his condition as good as the best ; but when hee comes to himself , and sees where hee is , then hee cryes out , O that I were in the condition of such a one , and such a one . So when men are mad after their lusts , and besotted with them , they think their condition good , though under a sentence of condemnation ; but when such shall at the houre of death , or judgement come to themselves , and see where they are , then shall they cry out , O that I were in such a ones condition , and such a ones . Balaam when hee came to dye , would dye the death of the righteous . So when men come to dye , O then that I were such a one ; whom if they could they would have hanged while they lived .

3 Then how great a sin , and how much below their condition , is unbeleef in the people of God ? Soul , hath Christ freed thee from condemnation , and wilt thou distrust him for salvation ? And doth Christ say as much to thee , and wilt thou by unbeleefe give Christ the lye ? Deale not thus , O soule , by thy loving Saviour .

4 This casts many persons , and brings most men in the Countries , Towns , and Parishes of the world , under condemnation : Why ? they have not interest in Christ , and such , and onely such are freed , therefore all others are under it still .

1 Art thou one who livest and walkest in prophane courses , a Drunkard , Swearer , unclean person , &c. thou art one cast by this doctrine ; for as yet thou hast not interest in Christ , 1 Joh. 1.6 . If wee say that wee have fellowship with him , and walke in darkness , wee lye , and do not the truth . If such have not fellowship with Christ , then no actual interest in him ; communion flows from union , if it bee a lye to say they have communion , much more to say they have actual interest , and consequently union .

2 Art thou a moral man , and restest here ? thou also hast as yet no interest in Christ . Heathens , many of them did excel in Morality , yet knew not Christ . The Scribes and Pharisees came behinde none of our Moralists , yet hear what Christ saith to them , Matth. 5.20 . For I say unto you , that except your righteousness shall exceed the righteousness of the Scribes and Pharisees , yee shall in no case enter into the Kingdome of Heaven .

3 Art thou a Religious man , or an outward Professor resting here , in thy outward Profession , and the performance of some external duties ? Stand thou by too , thou hast not as yet interest in Christ , Rom. 2.28 , 29. For hee is not a Jew , which is one outwardly , neither is that circumcision which is outward in the flesh ; but hee is a Jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of God .

Object . But though I have not interest in Christ , is there no hope for a soule in this condition ?

Answ. No , continuing in it ; but mistake not , hope there is thou mayest yet come to Christ , and so come out of it ; and so although for the present thou hast not interest in Christ , yet possibly coming to Christ thou mayest have it , and then there is hope for thee . I say soul , which soever of these conditions is thine , there is hope thou mayest come to Christ , and in this way there is hope for thee . Art thou a prophane sinner , a persecutor ? read 1 Tim. 1.15 . This is a faithful saying , and worthy of all acceptation , that Christ Jesus came into the world to save sinners , of whom I am chief . Mark . 3.28 . Verily I say unto you , All sins shall bee forgiven unto the sons of men , and blasphemies , wherewithsoever they shall blaspheme . Art thou a moral man ? so was Nicodemus , Joh. 3. Art thou an outward professor only , and so an hypocrite indeed ? read Isa. 65. vers. 2. with 5. I have spread out my hands all the day unto a rebellious people , which walketh in a way which was not good , after their own thoughts ; which say , Stand by thy self , come not near to mee , for I am holier than thou ; these are a smoak in my nose , a fire that burneth all the day .

5 And lastly , This is comfort to the Saints against the guilt of all sin whatsoever : Are souls in Christ freed from condemnation ? Then poor soul thy sins shall never condemn thee ; they may rob thee of thy peace and comfort here , but shall never of thy Crown and glory hereafter ; they may bring corrections upon thee , but never condemnation , for thou art freed from that . Amen .

SERMON II. ROM. 8.1 .

There is therefore now no Condemnation —

THree Observations I have raised from these words :

1 That it is a Saints priviledge to be freed from Condemnation . 2 This comes from our in-being in Christ . 3 Those who are freed from Condemnation are such , who walk not after the flesh , but after the Spirit .

I handled the First the last day , now for the Second , viz.

Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ .

In the prosecution of this point I shall shew ,

1 That the Saints have in-being in Jesus Christ . 2 What in-being in Christ Saints have . 3 That in-being in Christ frees Saints from Condemnation .

Of the first , Saints have in-being in Christ .

1 If Saints have in-being in the Covenant of Grace , then also in Christ with whom this Covenant is made ; but Saints have in-being in the Covenant of Grace , Heb. 8.8 . for finding fault with them , he saith , Behold , the dayes come ( saith the Lord ) when I will make a new Covenant with the house of Israel , and the house of Judah . The Parties to whom this Covenant of Grace belongs are the house of Israel , and the house of Iudah , i.e. all the Saints . The Covenant is made with Christ , as Psal , 89.3 . I have made a Covenant with my chosen ; but for them , that is , they are the persons to whom all the priviledges and benefits of this New Covenant doe belong , if therefore all the priviledges of the Covenant of Grace belong to Saints , then have they in-being in the Covenant of Grace , and so in Christ , with whom the Covenant is made .

2 If Saints are renewed after the Image of Christ , then have they in-being in Christ ; no renewing by Christ , but from in-being in Christ ; no depravation but from our union with the old Adam , no renovation but through our union with the new Adam . But Saints are renewed after the Image of Christ , Col. 3.10 . Beleevers are said to be renewed in knowledge after the Image of him that created him , i.e. after the Image of Christ . There is a knowledge that men have from their union with the old Adam , i. e. natural light , and natural understanding ; this knowledge though it were in mans first Creation very perfect , yet now it is very imperfect , and in a great measure lost ; Natural light , and the Copy of Natural knowledge being much blotted by the Fall of man ; now Saints , they are by Christ renewed in knowledge . How ? not so much in a Natural way , not in that knowledge which was a part of the Image of the first Adam , but they are renewed in knowledge after the Image of him that created him , i. e. the knowledge that Saints have by Christ ; it is Spiritual knowledge , such knowledge as is a part of the Image of the new Adam , so that Saints in their knowledge are renewed after the Image of Christ , they have a knowledge for kind though not for degree , the same with that Christ hath ; and as in their knowledge they are renewed after the Image of Christ , so likewise in their righteousness and holiness , which are the other parts of the Image of the new Adam ; they have such a righteousness as Christ hath , and such a sanctification or holiness as Christ hath , now this being so , that Saints are renewed after the Image of Christ , it must follow , that they have in-being in Christ , for renovation comes from union , and in-being .

3 If Saints may lay claime to Christ , and what is Christs , as their owne and proper right , then have they in-being in Christ ; for in things of this nature , propriety , whereby I may challenge a thing for my owne , comes from possession ; no possession , no laying claime to a propriety . But Saints may lay claime to Christ , and what is in Christ as their owne , they may lay claime to Christs Wisdome , Riches , Righteousness , Strength , Grace , Glory , and all as theirs , and therefore they have in-being in Christ .

4 If Saints are crucified with Christ , quickned , raised up , and made to sit together in heavenly places with Christ , then are they in Christ ; for it is by vertue of in-being that they are quickned together with him , raised up , and made to sit together in heavenly places , Ephes. 2.5 , 6. Even when we were dead in sins hath quickned us together with Christ , and hath raised us up together , and made us sit together in heavenly places in Christ Jesus .

5 If Saints partake of daily supplies of life , grace , and strength from Christ , then are they in Christ ; for there is no participation but from union , the branches partake of the juyce of the root from union with the root , members partake of the life of the head from union with the head , but Saints partake of daily supplies of grace , life , and strength from Christ , without which constant supplies they grow dry and wither , yea can doe nothing ; as Christ saith , Joh. 15.5 . I am the Vine , yee are the branches , he that abideth in me , and I in him , the same bringeth forth much fruit , for without me yee can doe nothing ; therefore have in-being in Christ .

6 And lastly , If Saints can never fall finally , or perish everlastingly , then have in-being in Christ ; for it is not hanging on the our-side of the Ark , but being within , which keeps from drowning ; it is not the branches lying by the Vine , but being in it that preserves it from withering . But Saints can never fall finally , Joh. 5.24 . Verily , verily I say unto you , he that heareth my word , and beleeveth on him that sent me , hath everlasting life , and shall not come into condemration , but is passed from death to life , Ch. 10 , 28 , 29. And I give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand ; my Father which gave them me , is greater than all , and no man is able to pluck them out of my Fathers hand , therefore they have in-being in Christ .

2 But what in-being in Christ have the Saints ?

Ans. There is a Three-fold in-being in Christ that Saints have .

1 A Vertual in-being in Christ , as Christ is the common Person , or representative of all Gods Elect , and this comes meerly from Gods Election , there being no other reason of it ; God hath elected them to Salvation , and therefore hath given them to Christ , who is become their common person .

2 A mystical in-being in Christ , as Saints are members of that true Spiritual invisible Body whereof Christ is head ; this comes chiefly from regeneration .

3 An actual in-being in Christ ( not but that the former which I terme mystical , is actuall too , but I distinguish it from that , because that is such an in-being as chiefly tends to make the Body of Christ perfect , this is such an in-being as doth chiefly tend to the making of their particular persons perfect in him ) whereby every Saint in particular hath actual union with Christ , and is actually in this blessed Person of the Lord Jesus , and by being in him made perfect , and actually justified from all sin ; now this is through faith and regeneration .

Obj. But have not Saints actual union before Faith , is Union the fruite of faith , or faith of union ?

Ans. Actual union is Two fold , either Christs actual uniting himself to us , or out being actually united to Christ ; You in me , I in you ; there is an actual union on Christs part , and on our part . Actual union on Christs part , that is before beleeving , and is then effected , when Christ first comes into us by his Spirit to draw us to his Father , and this is wrought precedent to any good in us , and all good comes from this : Actual union on our part , that is by beleeving ; and is then effected when I am said to come to Christ , and the Father by him . As in our Reconciliation , there is Gods Reconciliation to us , and ours to God spoken of , 2 Cor. 5.18 , 19 , 20. And all things are of God , who hath reconciled us to himself by Jesus Christ , and hath given to us the ministry of reconciliation , to wit , that God was in Christ , reconciling the world unto himself , not imputing their trespasses unto them , and hath committed unto us the word of reconciliation ; Now then , we are Ambassadours for Christ , as though God did beseech you by us , we pray you in Christs stead , be yee reconciled to God . God's reconciliation to us , that is , before faith , before ever we heare a word of faith , and that by Christs offering up himself to his Father ; our reconciliation to God , that is , by beleeving , when wee heare and embrace the word of reconciliation . So Christs union to us , that is , before faith , and doth not at all depend upon our beleeving as any fruit thereof , but rather our beleeving flowes from thence . We love him , because he loved us first ; wee are actually united to him , because hee is acutally united to us first ; but now our union with Christ , that is , by beleeving .

3 That by in-being in Christ , Saints are freed from Condemnation .

1 That which removes all our sins from us , frees us from condemnation , for no sin , no condemnation ; but in-being in Christ removes all our sins from us , it takes sin from our backs , and laies it , upon the back of Christ . Sins are debts , the debts that we owe to God , all these debts after once we come to have marriage-union with Christ , are transferred over to him , so that they are no longer our debts , but his debts ; neither are we now liable to pay them , but he must answer for them , and see Gods Justice satisfied , and the Debt-book crossed .

2 That which gives us a right and title to Salvation , that frees us from condemnation , but out in-being in Christ doth this ; for by vertue hereof we are Gods Heirs , yea joynt-heirs with Christ , and so have as true a title , though not so large a title to Glory and Salvation as Christ himself hath ; though wee have not for the present actual possession , yet our title is good , firme and certaine ; as an Heire in Minority hath not actual possession , yet his title is as good as afterwards .

3 That which makes voyd and null all impeachments and charges whatsoever , frees us from condemnation , but this doth our in-being in Christ ; for being in Christ no charge or Impeachment can be drawne against us , but the same hath been drawne against Christ in our stead , and he hath answered the same at the Bar of Gods Justice , and is come off clear and acquitted . So that now all impeachments and charges are voyd and null , Rom. 8.33 , 34. Who shall lay any thing to the charge of Gods Elect ? it is God that justifieth , 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 .

4 And lastly , That which makers the Law , Jury , and Judge of a mans side , frees him from condemnation ; but this doth our in-being in Christ .

1 It makes the Law of our side , for the Law it is a rule of Justice and Equity , it requires equity should be done to every one , now it would not be equity to take satisfaction , and not to acquit the Party for whom it hath received it ; now the Law hath taken satisfaction for all that are in Christ , and therefore the equity of the Law requires they should be absolved from the sentence of condemnation ; so that the Law is of the side of those persons .

2 It make the Jury of Conscience of a mans side , for saith Conscience , doth the case lye thus , that I am in Christ , then not guilty , not guilty ; though once I was guilty , yet Christ hath taken the guilt away , and therefore now not guilty , not guilty .

3 It makes the Judge of a mans side , for saith God the Judge , is it so that this party is in my Son Christ , then is he a member of my Son , then is he married to my Son , and I am a Friend to all such for my Sons sake , for what hee hath done and suffered , I own , love , and respect , and therefore hee shall never bee condemned .

Obj. But I fear I have no in-being in Jesus Christ , for surely had I in-being in Christ , I should grow and thrive more than I doe , living Branches in the Vine grow , and certainly were I a living Branch in Christ , I should grow more .

Answ. Thy doubt poor Soul is , thou dost not grow , what growth is that thou lookest for ? is it growth of gifts only , or is it growth of grace ? doth thy doubt arise hence because thou canst not pray , talk of Divine things , open and explains Scriptures as another can ; or because thou art not so humble , mortified , self-denying , conformable in all things and conditions to the will of God , as thou seest another Saint is ? If thy doubt arise because thou hast not such gifts , then let me tell thee , that as gifts of themselves , though a man did ever so excel in them , are no evidence of a mans being in Christ ( though a man had the gifts of an Angel yet no evidence , for herein hee hath no more than the Devil hath , who is an Angel ) so the want of gifts ; if this bee all thy doubt , doth not at all evidence the contrary ; I pray , what excellency of gifts are there in Babes and Sucklings , in comparison of the gifts of the wise and prudent , and yet Babes and Sucklings are in Christ , when the wise and prudent are not ? What gifts in the foolish things of the world , and base things , and things that are not , i.e. of no account at all in the eye and esteeme of man ? and yet these hath God chosen , and they are in Christ , who of God is made unto them , wisdome , &c. When the wise things of the world , and the Scribes and disputers of the world are set by , 1 Cor. 1.27 , 28 , 29 , 30.

Object . But ( saith the soul ) my doubt is not so much about gifts , as grace , I do not finde my self to grow in grace , in humility , mortification , &c. and this begets all my fear .

Answ. To this I answer , Poor soul .

1 There is a twofold growth , a growth in the branches , and a growth in the root , as a tree grows sometimes upwards in branches , sometimes downward in root : So thy grace growes sometimes in branches , as in love , humility , brokenness of heart , &c. sometimes in root , as when thy faith grows more , and roots it selfe in Christ , and the promise more . Now how is it with thee soul ? Thou dost not grow in branches as once thou didst , that is , thou dost not finde such a lively heart , such strong affections , such a flowing of heavenly desires , so much brokenness of heart , love to the brethren , &c. But dost thou grow in the root , doth thy want of these things cause thee to root thy self more in the free promise ? so as that now thou dost more and oftner go out to God upon the account of the general promise , then it was usual with thee to do when thou hadst and foundest in thee these things ; then soul beleeve it thou dost grow , and though thy growth is not so much to sense as it would bee , didst thou grow more in the branches , yet is it a better , a surer growth . That tree stands fastest that grows much in the root .

2 Thou complainest thou dost not grow , Looke soul upon thy growth in the right season of growing . There is a season of growing , come to a tree in the Spring or Summer , and you shall see it all over green , full of sap , leaves , and fruit , but come to that tree in the Winter , and you see none of all this , but the tree looks as though it were dead and withered ; Why , so the Spring and Summer is the season of growing , but the Winter is not the season . So , &c.

3 Take in a pretty distance of time when thou wouldest judge of thy growth : My meaning is , when thou wouldest pass a judgement upon thy growth of grace , whether it bee little or much , do not compare thy self to day with what thou wast yesterday , or a week agoe , but take in some years , and then thou wilt see thy growth better . In Nature growth is not suddenly discerned ▪ no more is it in Grace . Take a living childe it grows every day , yet is not this growth discerned in a day , or a week , or a month , but it must have a longer time . Take a tree it grows daily , but come to it to day , and again to morrow , you see no growth , yea it may bee , come to it a year or two years after , the growth is hardly discernable , but come to it now , and again seven years hence , you will see growth .

Object . But I do not onely finde a want of growth in grace , but I clearly finde a declining in grace , both in root and branches , as I thinks , I cannot beleeve , nor have confidence as formerly I thought I did , neither am I so humble , mortified , self-denying , as once I thinke I was , and therefore I fear I have no in-being in Christ .

Answ. Thou findest a declining in grace , why then that hast grace , how else couldest thou decline in grace : Light decreases , therefore there is light , how could it decrease else , by thine owne confession , therefore thou hast Grace , and if Grace , then in-being in Christ .

2 Thou findest declinings in grace , but art thou not at present in a distemper ? or hast thou not been in one of late ? no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him , or that hath been lately upon him .

3 Thou findest declinings , but didst thou never in all thy life time finde declinings in grace before , and yet finde also that grace did rise up out of these declinings with advantage ? As wee see a corn of wheat falls to the ground and dyes , but riseth with advantage , an ear for a corn ; So when thy grace hath seemed to bee dead as it were for a while , yet hast thou not at last seen it sprouting up with advantage ? more faith , more love , humility , mortification , at the rising of grace after such a declining time than thou sawest in thy self before ? O yes saith the soul , I must confess I have many times thought now I am quite gone , my grace is dead , and yet after all this I have seen a greater shooting and springing up than ever before in my soul . If so , then assure thy self poor soul , thou hast in-being in Jesus Christ , by vertue of which all thy winter-time , the seed of grace is maintained alive in thy soul , and when the spring-time comes , sprouts up with advantage .

Use 1. Is this so , Then this shews us the glorious priviledges of all those that have in-being in Christ , they are freed from condemnation , what a blessed priviledge is this , freed from condemnation , and freed from the wrath of God ; freed from condemnation , and freed from the guilt of all sin , from the dreadful curses of the Law , from the heavy charges of Satan , from the stingings of a tormenting conscience , from the slavery of the Devil , from all afflictions , as legal punishments for sin , from the fear of man , from the violence of the creatures , &c.

O blessed condition ! the poorest Grey coat and Lether coat that hath in-being in Christ , is in a more blessed and happy condition than the silk gown , the plush and scarlet coat , that hath not in-being in Christ . The one though hee make not such a bravado in the world , yet being in Christ , heaven , salvation , and all is his : Others though they brave it out for a time , and must have elbow room where they go , and be come to with conge and cap in the hand , yet they are under condemnation , from which if God do not by bringing them home to himself , release them here , they will bee miserable in hell for ever hereafter .

Vse 2. This casts many persons , and brings most men in the Countries , Towns , and Parishes of the world under condemnation ; Why ? they have not in-being in Christ .

1 Art thou one who livest and walkest in prophane courses : Art thou a Drunkard , Swearer , an unclean person , &c. assure thy self thou art one cast by this doctrine , for thou hast not as yet in-being ( I mean actual in-being , which is that frees from condemnation ) in Christ , 1 Joh. 1.6 . If wee say that wee have fellowship with him and walk in darkness , wee lye . If such have not fellowship with Christ , then no in-being , communion flowes from union ; if it bee a lye to say they have communion , much more to say they have in-being or union .

2 Art thou one who art an enemy to Christ and his people , a persecutor , a scoffer , &c. thou hast not in-being in Christ . Christ speaking of such persons , Joh. 16.3 . saith , These things will they do , because they have not known the Father , nor mee . If such do not in a saving way know Christ and the Father , then have they not in-being in Christ . Scoffer , thou proclaimest to all the Town , and to all thy neighbours , that thou art one who hast not in-being in Christ .

3 Art thou a moral man , and restest here , then hast thou not in-being in Christ . The Heathens many of them did excell in morality , yet knew not Christ . The Scribes and Pharisees came behinde none of our Moralists , yet hear what Christ saith to them , Matth. 5.20 . For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees , yee shall in no case enter into the Kingdome of Heaven .

4 Art thou outwardly Religious , and a Professor , and dost thou rest here , contenting thy selfe with an outward profession , and the performance of some external duties , stand thou by too , thou hast not in-being in Christ , Rom. 2.28 , 29. For hee is not a Jew which is one outwardly , neither is that circumcision which is outward in the flesh ; but hee is a Jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of God .

Object . But though I have not in-being in Christ , Is there no hope for a soul in this condition ?

Answ. No , there is no hope for thee in this condition ; that is , continuing in this condition ; but ( mistake not ) there is hope thou mayest yet come to Christ , and so come out of this condition ; and so though for the present , thou hast not in-being in Christ , yet possibly by coming to Christ thou mayest have it , and then there is hope for thee . I say , Soul , which soever of these conditions is thine , there is hope thou mayest come to Christ , and then there is hope . Art thou a prophane sinner , read 1 Tim. 1.15 . Mark . 3.28 . Art thou a persecutor , so was Paul ; Art thou a moral man , so was Nicodemus ; Art thou an outward professor onely , and so an hypocrite indeed , read Isa. 65. vers. 2. compared with the 5. Therefore I say , poor soul , though there is no hope for thee in this condition , thou hast not at present in-being in Christ , and so art under condemnation ; yet hope there is thou mayest come out of it , and bee freed from condemnation .

What Legal walking is .

SERMON III. Rom. 8.1 .

Who walk not after the flesh , but after the Spirit .

HAving already spoken from this Text to the Saints priviledges , viz. Freedome from condemnation , and the rise thereof , viz. In-being in Christ : I now come to the last and principal thing contained in the words , and that which moved mee to choose them for the subject of my Discourse , having hastened over the other thing that I might come to this ; and that is , the distinguishing character of those persons , who enjoy this priviledge to bee freed from condemnation ; and that is , Walking not after the flesh , but after the Spirit . Not a man , nor woman in the world hath any right unto , or do enjoy this blessed priviledge , but those who have this character upon them , of walking not after the flesh , but after the Spirit .

There is abundance more in these words than at the first blush there seems to bee in them , the marrow and sweetness of these words lyes in the breaking of the bone , or in the explication of the termes , what is meant by FLESH and what by SPIRIT .

FLESH and SPIRIT are very general termes , and of a large extent in holy Scripture , taking in betwixt them both , all the motions , actions , thoughts , inclinations , wisdome , reasoning , doing , of man-kinde ; all being either flesh or spirit , there is not a thought , nor an inclination nor a reasoning , nor an action , good or bad , but it is one of these two , either Flesh or Spirit .

In which large extent , FLESH comprehends whatsoever is contrary unto , or is not of the Spirit of God : Whatsoever thought , reasoning , or action , whether it be a good moral action , or an evill sinful action , that is contrary unto , that is not of , springs not from the Spirit of God , that is Flesh .

Again , SPIRIT comprehends whatsoever is contrary unto , and is not of the Flesh : Whatsoever imaginations , inclinations wisdome , reasoning , righteousness , that is contrary unto , that is not of the Flesh , that is Spirit : Or as a Godly man ( Mr. Cradocke upon Rom. 8.4 . ) ( as it seems to mee doth better express it ( though in substance the same with what is spoken ) thus : Flesh ( saith hee ) that takes in whatsoever is of old Adam ; Spirit whatsoever is of new Adam . These two Adams being as hee saith , the two roots , beginnings , beings , or principles from whence all the motions , proceedings , actions , wisdome , righteousnesses of mankinde do flow , and ( further as hee saith ) as two springs in a hill , do convey their streams to two Rivers , so these are the springs from whence arise all the thoughts , purposes , reasonings , doings of mankinde , good , or bad , all coming from one of these two ( which two were the onely publick persons that ever were in the world ) either Adam in Paradise , natural Adam , or the Lord Jesus Christ the spiritual Adam . So that by Flesh is meant , whatsoever is , or comes of old Adam , whether that natural or moral good which hee had before his fall , some reliques of which wee partake of , or that sin which hee drew upon himself , and all his by the fall , all is but Flesh , well his natural , moral wisdome , and righteousness , as his sin and unrighteousness , is but Flesh ; so that all the thoughts , intents , reasonings , wisdome , doings of old Adam , whether natural , moral or sinfull are flesh ; and comprehended under the word Flesh .

By Spirit is meant , whatsoever comes and springs from the new Adam Jesus Christ , or the Spirit of Christ within ; what ever motion , purpose , thought , inclination , wisdome , reasoning , righteousness , doing , comes from Christ , grows upon the root of Jesse , that is Spirit .

Onely here I would exclude from Flesh and Spirit , in the general sense it hath been laid down , all those motions , and actions , which are purely natural , having neither any thing of Religion nor sin in them , but are in their own proper nature neither good , nor evill ; as for mee to think , or resolve whether I will do such a thing to day , or to morrow , there being nothing which doth necessitate or require mee to do it now , rather than then , or then than now ; to resolve whether I wil sit or stand , go out of the door , or stay within ; these and such like motions , and actions in a simple consideration , have neither good nor evill in them , and therefore are not in the sense of the Apostle here used , either Flesh or Spirit .

The upshot , or conclusion of the matter in general is this , To walk after the flesh , is when a mans thoughts , motions , reasonings , his wisdome , righteousness , his wayes , proceedings , practises , run all , in the very path and footsteps of old Adam , either Adam in Paradise , or faln Adam : And to walk after the Spirit , is when all these go in the path-way or steps of the new Adam , Jesus Christ .

Thus much in the general ; now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT . I do conceive they have some reference unto what the Apostle had discoursed of , in the foregoing Chapter .

Two things hee had been speaking of , first , Of the Law , and Gospel , shewing a beleevers liberation or freedome from the one , and present station by vertue of Christs death , and his marriage to Christ under the other . Secondly , Of the old and new man , shewing that great and continual conflict that is betwixt these two in every beleever , and the happy victory which beleevers in the end through the strength of Christ get over the old man ; the discourse of which hee continues to the very end of the Chapter . Now as touching either of these , it is usual in Scripture-language to give the name of Flesh to the one , and Spirit to the other .

The Law is called Flesh , Rom. 4.1 . compared with 2. What shall wee say then , that Abraham our Father , as pertaining to the Flesh hath found ? for if Abraham were justified by works , hee hath whereof to glory , but not before God , Phil. 3.4 . Though I might also have confidence in the flesh , if any other man thinketh that hee hath whereof he might trust in the flesh , I more . Comp. with the 6. v. concerning zeal , persecuting the Church ; touching the righteousnesse which is in the Law , blamelesse . The Gospel is called a Spirit , 2 Cor. 3.6 . Who also hath made us able Ministers of the New Testament , not of the letter , but of the Spirit : Both are together under these names or titles , Gal. 3.2 , 3. This onely would I learn of you , received yee the Spirit by the works of the Law , or by the hearing of faith ? Are yee so foolish ? having begun in the Spirit , are yee now made perfect by the flesh ? What hee calls works of the Law , and hearing of faith , in vers. 2. hee calls Flesh , and Spirit in the third .

Again , the old man is called Flesh , Gal. 5.19 . Now the works of the Flesh are manifest , which are these , adultery , fornication , uncleanness , lasciviousnesse ; &c. compared with Rom. 6.6 . Knowing this , that our old man is crucified with him , that the body of sin might bee destroyed , that henceforth wee should not serve sin .

The new man is called Spirit , Ezek. 36.26 . A new heart also will I give you , and a new spirit will I put within you , &c. both together are under these names , Rom. 7. last . So then , with the minde I my selfe serve the Law of God , but with the Flesh the Law of sin , Gal. 5.17 . For the Flesh lusteth against the Spirit , and the Spirit against the Flesh , Matth. ●6 . 41 . The spirit indeed is willing , but the flesh is weak .

Now that there is good reason why wee should take both these , and not one to hee here meant , I think the scope shews us , for the Apostle having spoken of both these things in the former Chapter , and proceeding onwards to a glorious triumph in this , hee takes the rise of this triumph from the consideration of the premises , and that of both of them ; for one alone ( as may by good reason be made to appear ) had not been a sufficient bottome for such a triumph ; as if hee should say , These things being so , that through Jesus Christ ( as hath been cleared ) wee are delivered from the dominion of the Law , and also from the tyranny of the old man in us , there being now no longer any reigning Law over us , nor reigning old man in us , I therefore do conclude , That there is no condemnation to them that are in Christ Jesus ; there being no enemy that can do it , the Law without , and the old man within , which onely were able to do it , having now no condemning power over them ; which persons , that hee might give an infallible note and character of , hee ( still keeping the scope ) describes them to bee such , Who walke not after the flesh , but after the spirit , i.e. They are such persons , who being by Christ set free from the Dominion of the Law and Tyranny of the old man , do not walk after the one , or the other ; and on the other side , being by Christ brought under the power of the Gospel , and regiment of the new man , they do now walk as becomes ( in some measure ) Gospel Saints , and new creatures .

These things being laid down , and premised , wee are to understand the words thus , Walking after the Flesh , i.e.

Either first , Legal walking , to walk after , or according to the Law .

Or secondly , Corrupt walking , i. e. to bee wholly and constantly swayed , ruled , or lead by the principles , dictates , or motions of the old man , or unregenerate part .

Walking after the Spirit , i.e.

Either first , Gospel-walking , to walk after , or according to the Gospel of Jesus Christ .

Or secondly , Renewed walking , to walk according to the rule , principle , motions , and dictates of the new man , or regenerate part in a Saint .

Now in saying that these two are to be understood by Flesh and Spirit , I do not exclude any of those laid down in the general explication of the words ; no , I do think that by Flesh the Apostle may mean all those , viz. mans wisdome , reason , understanding , outward priviledges ▪ &c. and the contrary to these by Spirit . But I name these two onely with their contraries , because I think that although the other are included in Flesh and Spirit , as general termes , yet here these are chiefly intended , being most agreeable to the Apostles scope , and what hee had said in the former Chapter , which gives rise to this verse .

I shall therefore begin with the words as they lye in the first sense , to bee understood of Legal and Gospel-walking , and so wee have in them two Propositions .

1 Legal-walking , is walking according to the Flesh . 2 Gospel-walking , is walking according to the Spirit .

1 Legal-walking , is walking according to the Flesh . In the opening of this , I shall shew ,

1 What I mean by Legal-walking , or what it is to walk Legally . 2 When a mans walk may bee said to bee such , that is , a pure Legal-walk . 3 Why Legal-walking is called Flesh , or walking according to the Flesh . 4 That those persons who are freed from condemnation ( for such our Text imports ) do not walk Legally , or after the Flesh , in this sense . 5 Answer an Objection ; and

Lastly , conclude with Application .

Of the first , viz. What I mean by Legal-walking , or what it is for a man or woman to walk legally ?

Answ. Legal-walking in the sense wee are now to speak to , it is this , To make the Law , as the same is a Covenant of works , the rule of our lives and actions , and the alone touchstone to try our conditions by . To walke after the Law , or according to the Law , as the Law is a Covenant of works , that is Legal-walking . That so wee are to understand here , I prove thus , because Legal-walking is here called Flesh , and the Law is no where in Scripture called Flesh , but as the same is considered under this notion , as it is a Covenant of works . If you take the Law in its self , that is , for the matter of it , the substance of those things the Law requires , so the Apostle saith the contrary of the Law , Rom. 7.14 . The Law is spiritual , the matter or substance of the Law is spiritual , injoyning spiritual duties , requiring spiritual performance , and designing to make the creature spiritual ; so that the Law in its selfe , is not Flesh , but rather it is a spiritual , and an everlasting rule of righteousness . But now look upon the Law whensoever it is spoken of under this notion , as it is the old Covenant , or a Covenant of works , and then it is called Flesh . I will give you but a few places , in Gal. 3.2 , 3. ( before quoted ) when the Galathians were gone from the Gospel to the Law , from the Covenant of grace , to the old Covenant of works , to look for life and justification : The Apostle then calls the Law Flesh . So in Chap. 4 21 , 22 , 23 , &c. The Apostle speaking exprefly of the two Covenants , the New and Old , or of Grace and Works , whereof one , viz. the old Covenant was Hagar the bond-woman , the other Sarah , the free-woman , he in plain language calls Hagar the bond-woman , i. e. the old Covenant , Flesh . vers. 23. and 29. So also Rom. 7.5 . wee have a place pertinent to our purpose , When wee were in the Flesh , i.e. when wee were in , or under the old Covenant , and did walk by the Law , as it was a rule of the old Covenant , there were by the same continually occasioned risings and stirrings of sin within us ; here the Apostle in plaine termes calls the old Covenant Flesh , as before .

Now that the Apostle doth here speak of the old Covenant , is clear from the next verse , But now we are delivered from the Law , that being dead , wherein we were held ; as if hee had said , now we who are beleevers , are delivered from the Law as it is a Covenant of works ; Why ? because the Covenant of works it self by which wee were held once , and bound to the performance of the Law , is dead ; What was it that wee were held by ? why the Law , as a Covenant of works , as Gal. 3.23 . But before faith came , wee were kept under the Law , shut up unto faith , which should afterwards be revealed . Now that wherein we were held is dead , therefore the old Covenant is — that 's the meaning , so that here hee speaks of the old Covenant — So also in the next words , that we might serve in newness of spirit , and not in the oldness of the letter , i. e. that all our obedience which now we perform to God might be inward and spiritual , according to the way of the new Covenant we are under , i. e. arising from new Principles put into us , new thoughts , and new apprehensions of God begot within us , new strength and assistance given us , new ends in our working , and not in that way of outward and litteral performance , which was the way of the old Covenant ; here he speaks plainly of the old Covenant , shewing the difference betwixt that obedience which that produceth , and that which the new Covenant brings forth ; therefore what he calls Flesh in the former verse , by weighing the scope , can be no other but the old Covenant which he speaks of in this .

I could bring many other places , but these may suffice to shew us , that when the Law is called Flesh , we are to understand the Law as it is the Covenant of Works , the Law of the old Covenant ; which being so , by legal walking in this place which the Apostle calls Flesh , wee are to understand walking , according to the way of the old Covenant , walking after the Law , as the same is a Covenant of works .

2 But when may a mans walk be said to bee such , a pure legal walking , or a walking after the Law , as it is a Covenant of Works ?

Answ. 1. When a mans obedience ariseth from , and is drawn out meerly by the Law ; when the Law is principle , motive , and all in a mans obedience ; when a man doth this good , avoyds that evil , from no other principle , upon no other ground or motive , but because the Law saith , doe the one , avoyd the other .

There are three things in the Law which doe draw forth that obedience which is purely legal .

1 There are Commands and Prohibitions in the Law ; commands of Holiness , prohibitions of Sin . 2 Threatnings of punishments . 3 Promises of reward annexed to these commands and prohibitions of the Law ; now when I doe a thing barely because the Law commands me to doe it , or promiseth me a reward in or for my doing thereof , or threatneth with some penalty to be inflicted in case I neglect it ; and contrariwise , when I forbeare a thing barely because the Law forbids it , and promiseth me a reward in , or for forbearing , and threatens me if I doe not forbear it , this obedience is purely legal , and an obedience to a Covenant of works ; upon this score Adam in Paradise had he stood should have obeyed .

First , there was a Prohibition , Eate not ; then a Threatning , In the day thou eatest thou shalt dye ; which did include in it the promise of the contrary good , that in case he did not eate he then should live , all which obedience of Adam's had he never fallen , could have been no other but obedience to a Covenant of works , he being under no other Covenant . So I say , Put case a man should be never so exact and punctual in his obedience , labouring to walk up to every command of God , and to avoyd every sin , yet if the root , principle , or motive of this his obedience be the Law , the Command , the Promise , and Threatning of the Law , if there be no other principle or motive but the Law , if the Law be the roote and rise of all , though he should strive to live like an Angel , pray ten times a day , fast , and weep , and mourn for his sins till he can mourne no longer , watch against , and resist sin with the utmost care , industry , and diligence , strive to bee as holy as passes , yet all this his obedience would be but legal , a walking after the flesh , a yeilding obedience to the law , as it is a covenant of works .

2 When a man in all his obedience proposeth life , justification , salvation to himself as his end in what he doth ; then doth he walk legally , after the Flesh , and according to the rate of the covenant of works . In the first making of the covenant of works with Adam in Paradise , Life was proposed as his reward , and had Adam stood and obeyed according to the promise and tenour of that Covenant , the fruit of life would have been his end . And how men did look upon the same in the renewal thereof with Moses upon Mount Sinai , is very evident from the rooted principles which were in those persons with whom this covenant was made ; an example whereof we have in the Pharisees , Scribes , and others of those dayes wherein they lived , who did expresly affirme and maintaine , that Justification and Salvation was attaineable by the works of the Law , and therefore they were so zealous for the same , and gave themselves up to the observance thereof , to the end they might bee justified and saved ; which very principle of theirs , is that the Apostle both in our text , and in many other places in the Romanes and Galatians , calls Flesh ; so that a man then walks legally according to the flesh , when by his obedience to the law , he seeks to obtaine Life , Salvation , and Justification .

When a man because he prayes , and heares , and mournes , and laments for his sins , and strives against them ; maintaines an opinion in himself , that because of these things God loves him , that he will justifie him , give him life and salvation ; yea that God because of these his duties ; his prayers , his tears , his fastings , his humiliations , his lamentations , his leaving of sin , and doing of good , stands engaged ( as it were ) to give him Heaven and Salvation , he then walks legally ; when the course and stream of his life and actions runs this way , that all his prayers , humiliations , resolutions , covenants , resisting of sin , &c. is to this very end , that God hereby would be moved to pardon his sins , justifie him , give him Heaven , and eternal life , which had hee not some hope to procure by these things , hee would neither pray , nor hear , nor mourn for sin , nor doe any thing else : he then most certainly walks legally after the flesh .

3 When a man in his obedience hath altogether respect to the external or outward part of the Law , contenting himself if that be but done , never looking to the internal or spiritual part thereof ; his walking is legal , and after the flesh . In this manner ▪ did the Scribes and Pharisees ( those great Legalists ) apply themselves to the keeping of the Law ; by a litteral observance of what it required , accounting it kept , when the external works which the Law required should be done was performed , or the outward act of sin shunned , which the Law willed them to forbear . Upon which ground ( according to the principles and practices of the Pharisees ) Paul saith of himself , that hee whilst hee continued a Pharisee , was touching the righteousness of the Law , blameless , Phil. 3.6 . upon this ground likewise doe the Papists assert their Opus operatum , the work done , as sufficient to Justification and Salvation , never regarding how the same is done . Now whensoever a man in Prayer , hearing the Word , or any other Duty , hath only respect to the external part , contenting himself with that , if that bee done , never looking to the spiritual performance thereof , he walks legally .

4 When a man blesseth himself in his obedience , and pronounceth himself happy because of that ; he walks legally . Thus Paul whilst hee was a Pharisee , did blesse himself in his way , Rom. 7.9 . I was alive without the law once i. e. so long as I gave up my self to an outward observance of the law , being without the law in respect of the true spiritual meaning thereof , I was alive in my owne conceit , I thought all was well with me , and that I was a happy man . Thus likewise the proud Pharisee , Luke 18.11 , 12. The Pharisee stood and prayed thus with himself , God I thank thee , that I am not as other men are , extortioners , unjust , adulterers , or even as this Publican , I fast twice in the week , I give tithes of all that I possesse ; how doth hee blesse himself in his way of works , and crow it over the poor Publican , because hee was a Sinner , and had no works . When therefore a man blesseth himself in his obedience , and thinks himself some body , pronouncing himself happy because of this , as many men will say , I thank God all is well with me , I have no doubt about my Salvation , I am not , nor never was I a Drunkard , or Swearer , &c. I was never given to cheat or cousen , as others my Neighbours will doe , but I pray , and read good Books , and hear good Sermons , &c. a man then walks legally after the flesh .

5 When a man performes his obedience ever , and altogether in his owne strength ; the law as a covenant of works it calls for obedience , but it gives a man no strength but what he hath of his owne to doe it . Hence it is called a voyce of words , Heb. 12. and a killing letter , 2 Cor. 3. because it requires obedience under penalty of death , and knowes the creature hath no strength to obey , and yet gives him none ; and so by its very command it kills all those that are under it . Now , when a man sets himself to keep the law in his owne strength , neither finding , nor knowing , nor feeling , nor looking after , nor desiring any other strength to enable him to doe his duty then his owne , he then walks legally after the Flesh , and all his obedience is obedience to a covenant of works . Thus much of the Second particular , what remaines I leave unto the next opportunity .

Why Legal walking is walking after the Flesh .

SERMON IV. Rom. 8.1 .

Who walk not after the flesh .

WEe are now upon the Character of those Persons who are freed from Condemnation , they are such who walk not after the flesh , but after the Spirit . Flesh and Spirit in this place , by the acception of the termes in other places , and the consideration of the scope of the Apostle in this , are ( as I told you the last day ) to be understood , either of the Law and the Gospel , or the old and new man .

Walking after the flesh , that is , either legal walking , or walking after the corrupt principles of the old man .

Walking after the Spirit , that is , either Gospel walking , or walking after the renewed principle of the new man .

I began with the words in the first acceptation , as they hold forth Legal and Gospel walking , and so I laid downe these Propositions , viz ,

That Legal walking , is walking after the flesh .

Gospel walking , is walking after the Spirit .

Concerning the first I have shewed ,

1 What I mean by Legal walking . 2 When a man's walk is a Legal walk . I now proceed to the third . 3 Why Legal walking is called walking after the flesh ?

Ans. 1. Because there is nothing of the Spirit of God that goes along with a legal walk ; The Spirit was not given by the Covenant of works , and therefore so long as a man walks in the way of that Covenant , there is nothing of the Spirit of God that goes along with him . Now we usually call that flesh that hath not Spirit in it ; take a man when he is dead , wee say hee is flesh , nothing but flesh , because the Soul and Spirit is gone ; so take a legal Walker , hee is flesh , his walking is flesh , because there is nothing of the Spirit of God in him , nor his walking ; hee praies , but there is nothing of the Spirit of God in his prayers , and therefore though hee pray dayes , and weeks , and months together , all is but flesh ; he mourns , and humbles himself for sin , resolves , vowes , and strives against it , but doing all this in a legal manner , there is nothing of the Spirit of God in all this , and so all is but flesh .

2 Because Legal walking is walking in the way of Nature ; the Covenant of works was given to Adam as out common person , and sois in the Nature of every man , Rom. 2.14 , 15. For when the Gentiles which have not the law , doe by nature the things contained in the law , these having not the law , are a law unto themselves ; which shew the work of the law written in their hearts , their conscience also bearing witness , and their thoughts the meane while accusing , or else excusing one another . Now in Scripture phrase Nature is called flesh , Joh. 3.6 . That which is borne of the flesh is flesh ; i.e. that which is borne of meer Nature can be no more but Nature ; for this reason legal walking may be called Flesh .

3 Because of the weakness of such walking ; Flesh is put in Scripture for weakness , so Isa. 31.3 . Now the Aegyptians are men , and not God , and their Horses Flesh , and not Spirit ; when the Lord shall stretch out his hand , both hee that helpeth shall fall , and hee that is holpen shall fall downe , and they all shall faile together . Spirit hath strength in it , but flesh without spirit is a weak thing ; the more any mans spirit decaies , the weaker he growes . Now legal walking may be called a walking after the flesh , in regard of the weaknesse of those persons who walk in a legal way , they are pittious poor weak Creatures , there is nothing ( as a godly man saith ) in such but wishing , and woulding , and covenanting , and promising , and protesting , and vexing , and fretting , no strength at all ; one day they vow they will leave their sins , and the next day they run into them ; one day they will weep , and mourn , and howl for the neglect of such a duty , and the next day they will neglect it again : thus they tugge and pull , and worry and weary themselves , but are never the near , nothing comes of all this , they wish and would , and have good desires , &c. but walking legally all is but flesh , and flesh is weak ; so as that after all , they are by all their toyling , and labouring , and the adoe they keep to mend their hearts , and tame their lusts , as farre from the attaining the one or the other , as when they began ; as far from their journies end after many dayes , months , and years travells , as when they first set out ,

4 And lastly , Because the Flesh , or unregenerate part , is in a manner maintained alive by such walking ; my meaning is , the more any man walks or acts in a legal way , the more active sin is , and the stronger his lusts grow , and the more doth sin get ground of him . As the Gospel will take an advantage to bring a Soul which walks after the Gospel , to be more holy and beleeving by his very slips , sins , and infirmities ; so the Law doth take an advantage from the very outward holinesse of those who walk after the Law , to make them more prophane and licentious than otherwise , did they not presse after some outward holinesse and conformity to the Law , they would be . This the Apostle clearly teacheth us , Rom. 7.8 , 9.10 , 11. Without the law sin was dead . How , dead ? what had sin no life in it till the Law came ? did the law put life into sin , which was not in it before ? No , not so , but the meaning is , that sin did not shew that livelinesse that was in it ( although it were there before , and not begotten by the law , yet ) till the law came up close to it , it did not appear , but sin lay as though it had been dead , being not so vigorous and active when it saw no law to restraine it , as afterwards it grew to be when it saw it self restrained by a law ; when sin saw the Commandement come to lay bonds upon it , then sin which lay as though it had been asseep , or dead , revived , started up , and broke all the bonds of the law to peeces . Saith the Law , Sin , I will have you bound and curbed ; aye , but saith Sin , I will not be bound , and because you will goe to binde me , I will stirre and act the more ; then the Flesh or unregenerate part accidentally gets strength by the law , and therefore legal walking may well be called , walking alter the flesh .

4 That those persons who are freed from Condemnation ( being such as my text speaks of ) doe not walk legally , or after the flesh .

1 If such are dead unto , and delivered from the law as it is a Covenant of works , then doe they not walk after the law as such , for a man cannot be said to walk after that which is both dead unto and delivered from . But now those persons who are freed from Condemnation , are dead unto , and delivered from the law as it is a Covenant of works ; for this see Rom. 7.4 . Wherefore my brethren , yee also are become dead to the law by the Body of Christ , that yee should be married to another , even to him who is raised from the dead , that we should bring forth fruit unto God . How are Beleevers dead to , and delivered from the law ? Not as the same is a rule of Christian life , for so the Apostle afterwards speaks for it , ver. 12 , 14. Wherefore the Law is holy , and the Commandement holy , and just , and good , for we know that the law is spiritual . In this sense hee consents to it , vers. 16. I consent unto the law that it is good , yea delights in it , vers. 22. For I delight in the law of God after the inward man ; yea serves it , and conformes himself thereto , vers. 25. So then , with the minde I my self serve the law of God , but as the same was a Covenant of works , holding forth Life and Salvation by doing , which was the very sense that those whom the Apostle in this Chapter disputes against , did put upon the law , and the works thereof , as is clear from Acts 15.1 . And certaine men which came downe from Judea , taught the Brethren , and said , except yee be circumcised after the manner of Moses , yee cannot bee saved ; and therefore the Apostles exclusion of the law from beleevers , must needs lye in that sense which they would have inforced the same upon them , viz. as a Covenant of works , or as a way or means ( by observance of which ) they might obtaine life , justification here , and eternal salvation hereafter .

2 If such have the Spirit of God in them , and are led , guided , and governed in their waies and walkings thereby , then doe they not walk after the law as a covenant of works . Where is Legal walking is nothing of the Spirit , because the Covenant of works gives not the Spirit , but now such have the Spirit of God in them , Rom. 8.9 . But yee are not in the Flesh , but in the Spirit , if so be that the Spirit of God dwell in you ; now if any man have not the Spirit of Christ hee is none of his ; and in their walkings are led and acted thereby , vers. 14. For as many as are led by the Spirit of God , they are the Sons of God ; therefore doe not walk after the Law , altering but a word or two , and the Apostle from the very same premises makes my conclusion for mee , Gal. 5.18 . But if yee be led of the Spirit , yee are not under the law .

3 If the obedience of such persons be true Gospel obedience , then doe they not walk after the law as a Covenant of works ; for then their obedience should be legal , obedience to a Covenant of works being legal ; But the first is true , as I prove thus , either there is no Evangelical obedience in the world , or if there be , it must be found in those who are not freed from condemnation , in those that are ; that there is Evangelical obedience none will deny , that this is , or can be found in persons actually not freed from condemnation none will affirme , therefore it must be in those who are freed from condemnation .

4 And lastly , Such doe not walk after the Law as it is a covenant of works , because did they , they could not be freed from condemnation as they are ; for it is a contradiction to say a man walks after the law , i. e. observes the law , and is subject thereunto as he that walks after it is , and yet to say that the ●aw cannot condemne him if he disobey or break it ; what is the law if it cannot condemne , take away the penalty and you make the law a nullity ; the force , and power , and terrour of the law lies in the penalty , it inflicts upon Offenders , take this away and it remains a law in name , not in force or power any longer .

Obj. But are there not some who cannot in charity but be looked upon , as having an interest in Christ , so consequently are exempted from Condemnation , who yet notwithstanding seeme to be very legal in their walking ; they have an eye much to themselves , and to their owne comfort and happiness in their duties , and when they goe about a duty they act much in their owne strength , and also are very prone when they have done any good work , to rest upon it , and to draw comfort there-from ; now if it be so that those who are freed from Condemnation doe not walk Legally , what shall we judge of such persons whom wee cannot but beleeve are gracious , and yet have so much legality in them ?

Ans. It is one thing for a man to walk legally after the way of the old Covenant , and it is another thing for a man to walk by the light and direction of an Old Testament spirit ; an Old Testament spirit though it have much legality in it , yet is it not a pure legal spirit ; and for a man to walk with an Old Testament spirit , though there bee much legality here and there in his walking , yet is not his walk a pure legal walk . For opening of this , consider , that the people of God in the dayes of the Old Testament were under a Twofold Covenant at the same time , viz. the Covenant of Grace made with Abraham , and a Covenant of works given forth at Mount Sinai by the hand of Moses to the Nation of Israel .

Now being under both these Covenants at once , the Covenant of Grace , and a Covenant of Works , both which had influence upon their spirits , their actions were oftentimes mixt , being neither purely Gospel , nor purely Legal ; so much as they kept their eye upon the Covenant of Abraham , so much they were of Gospel Spirits , and their works were Gospel works ; and on the contrary , so much as the Covenant of Moses had command over them , and did reach their spirits and Consciences , so much their spirits were legal , and their actings legal ; so that there did plainly appear something of Grace and Legality in the Spirit , and actings of most of the Old Testament Saints , and yet notwithstanding though there was somewhat of legality in their spirits and actings , by vertue of their being under the old Covenant , yet were not their actings purely Legal , nor their walk a pure Legal walk ; because they had in their walking and acting respect too , unto that other Covenant made with Abraham , which was a Covenant of Grace . Now although this old Covenant was abrogated upon the coming of Christ , and is now of no longer force to the Saints in the New Testament , yet in regard this Covenant is more natural to us than the other , and also was once in being in the times of the Old Testament , and the disannulling thereof is not presently made clear to a Soul , especially which hath but a little Gospel light ; it therefore comes to passe that many of the people of God in the New Testament times , following too much the natural way and reading of the Old Testament , of such a kinde of Covenant that once was in being , and not having light enough in the Gospel to see that the same is abrogated and done away , they by poring upon these things , and considering of them have an Old Testastament spirit begotten in them ; than is a spirit much like unto the spirit of Saints who lived under the Old Testament , by reason whereof those actions and duties which flow from them are like theirs , being neither purely Gospel , nor purely Legal , but partaking somewhat of either . Hence sometimes slavish fear , sometimes much self-love is discernable in their actions , which things are common in Old Testament Saints ; and yet notwithstanding , as those were , so may these bee true Saints , onely they are of an Old Testament spirit , by reason whereof something of the Law and Old Covenant doth stick and cleave to their walkings and actings , and there is also something , though it may bee under much darknesse of the New Covenant also in these , which makes them that they are neither pure Gospel-walkings , nor pure Legal , but ( as it were ) a mixture of either . They are in short , Gospel Saints , but in an Old Testament garb , New Testament Saints , but of an Old Testament spirit .

Use 1. Is it so that Legal walking is walking after the Flesh ? Then this discovers to us , that there are abundance of rotten-hearted Professors in the world . How many persons are there who walk after the Flesh , I mean who are pure Legal walkers . Should wee come to those who are Professors , the general bulk of Professors , who walke in a way of duty , and search them narrowly , wee should finde ten to one to be Legal walkers : All their Religion , their duties , their prayers , tears , repentance , &c. it springs from the Law , the Law is principle , and motive in their obedience , the great and onely wheel and engine that turns all , and carries them to all that they do . Such a man prayes in his Family , is a frequenter of Sermons , &c. But why ? Alas , hee dares not do otherwise , the Law over-rules him , the Law hath got command in his conscience , so that should hee not pray , &c. and do some good , and avoid some evil , hee should have no peace , nor quiet within , his conscience would bee his tormentor , and continually lash him ; and therefore hee doth these things , not out of any love to the thing hee doth ; no , hee hates them , counts them his burden , and intolerable task , and would gladly , could hee finde a way to avoid hell , and get heaven , without doing of any of these things throw off all ; but because hee knows no other way , hee therefore goes on , though fore against his will , moving heavily , as the Egyptian Chariots when they had lost their wheels , in a track of duty . And therefore you shall observe that such persons , when they come to hear of the free grace of God , and the Gospel-way to salvation by Christ without the works of the Law ; if a Minister come and tell them , that would they go to heaven and bee saved , the way is not to worke , and worke , and worke , but to beleeve on Christ who hath purchased salvation for poor sinners , and gives it out freely without any merit or desert of theirs , they make this use of it to throw off all : If God will save them , which is all they have a care for , they will do nothing now for God , or the glory of God .

As it is with young trees , in the transplanting of them , usually most of them wither , and come to nothing . So take a company of Legal walkers , and go about to transplant them , bring them from the Law to the Gospel , and there are but few of them that will not miscarry and come to nothing in the removing : When the Law is gone , and the fear of Hell is off their hearts , they will do nothing for the love of God , or the glory of God .

I have read of a man that was so exact in duty , that hee would never go forth in the morning , but hee would first go to prayer by himself , and when hee had prayed hee would say to himself , Now Devil do thy worst , and all the day long would haunt the Ale-houses , Taverns , and Whore-houses , and come home again at night and go to pray . Take the generation of Professors throughout the world , and their Religion is such a kinde of Religion as this mans was , though I will not say they are so prophane as hee ( every legal conscience is not so large ) yet usually they go on in a track of duties : They will serve God morning and evening , and if this bee done , though the world and Devil have their hearts all the day besides , yet they thinke all is well , and that by their morning and evening prayers , they make God amends for all their sin , their pride , their worldlinesse , wantonnesse , uncleannesse , all the day besides .

There are some Papists ( they say ) that alwayes carry a Crucifix about with them , and when they have been drunk , or unclean , or blasphemed God , &c. Their manner is to take their Crucifix and kiss that , and howle over it a while , and when they have so done , they will return to their sin again . So there are many Professors , who though they have not their Crucifixes , yet somewhat they have which serves them instead thereof , which ordinarily is some outward duty , and when they have committed any sin , they run to their duty , and there lick themselves whole , and having so done , back from their duty , to their sin again . You therefore that are Professors , look to your selves , I say , look to your selves , for ( as a godly man saith ) there are many hundred Professors which bear forth a broad profession , and make a glorious shew in the eyes of the world , who will bee found to bee sons of Ishmael at the last day ; bare Legal Professors : And with this kinde of Profession a man may , and many there are which do , go bravely through the world with top , and top gallant up , carrying the applause of Town and Country where they dwell , for men of excelling godliness , and honesty , and yet bee strangers to Jesus Christ , and true Gospel-holiness for all this .

In good earnest therefore , look to your selves , Professors , and consider seriously the ground you stand upon , whether it bee Legal , or Gospel-ground , lest after you have travelled many miles as you come heaven-ward , you are found to be nearer hell , then when you first set out .

Use 2. By this wee may also take a scantling of our actions as well as our persons : Wee may know what they are , and what worth they have in them . To know the worth of our actions , wee are not to judge by the outward plausibleness of them , but the principle whence they flow , if the principle bee a Gospel-principle , though the action bee ever so poor , weake , and mean in it self , and despicable in the eyes of others , yet the action is good , and accepted of God ; If the Law bee the principle , though the action bee ever so glorious , yet it is Flesh , and abominable to God , Why doth the Apostle , Heb. 11. so highly commend the works of the godly Patriarchs , many of which for the outward act were poor , and low , and mean , but because the principle whence they did flow was a Gospel-principle , they sprang from faith ; the worthiness of the principle makes the action , though ever so poor and low in it self , worthy . And why are the howlings of Cain , the tears of Esau , the humiliations of Ahab , the confessions and repentance of Judas , so branded in Scripture , but because the principle whence they did flow was Legal , the principle being Flesh , though ever so shining and glorious otherwise , to bee filthy and abominable to God .

The Apostle tells us , Rom. 8. Those that are in the flesh cannot please God . So let mee say , There is never an action which is an action of the Flesh ( as every pure Legal action is ) that either is or can be pleasing to God . Yea , the actions of Saints themselves having Flesh in them , would bee abhorring to God , did not Christ the High Priest of the Saints , seperate between the precious and the vile in their actions , and present onely the precious to his Father . So displeasing is Flesh to God , that even the actions of those whom hee loves as the apple of his eye , would bee a stinking smell to him were there any thing of Flesh in them when they come before him . Why is it said of Paul at his conversion , Behold hee prayeth ? why then ? hee prayed before , hee was a Pharisee , and the Pharisees used to make long prayers , they made a trade of praying ; why , because though hee prayed before , yet so long as hee was a Pharisee , and walked Legally , all his praying was but a little of the Flesh , and God will not own it by the name of praying : But now when there was a beam of Gospel-light darted into his soul , and a little of the Spirit of God in his prayer , God streightway owns it , Behold hee prayeth . Paul made many prayers before whilst hee was a Legalist , and God will not own one of them ; and now he makes but one , with a little of the Spirit , and God streightway owns that .

So there is many a man and woman that sayes over a prayer sometimes , and thinks God indebted to him , when alas poor soul , when the reckoning day comes wherein hee expects his reward for his worke , hee shall finde to his woe , that God will not owne any of these his prayers , but God will say to him as to those hypocritical fasters the Prophet speaks of , When yee fasted , fasted yee at all to mee , even to mee , saith the Lord ? So will God say , Man , woman , thou hast prayed , but didst thou pray to mee , at all to mee ? were not all thy prayers because thou wast afraid of hell , or because thy conscience whipped thee to it , or thou hadst a design hereby to get credit amongst thy friends , and neighbours ? &c. Is this praying to mee ? Or , will God say to them , as Christ said to those , Mat. 7. who come to him with Lord , Lord in their mouthes , wee have prophesied in thy Name , wee have done thus and thus for thee ; but what saith Christ ? Depart from mee , I know you not , yee workers of iniquity . So it may bee thou wilt come one day with thy crowd of Legal works to Christ , Lord , behold at such a time I prayed , at such a time did such a duty , at another time resisted such a sin ; Away will Christ say , I know you not , I know none of your works , neither will I own them , yee did nothing for mee , your works are works of iniquity , and you are workers of iniquity , and therefore away , bee gone , here is no room for you , nor your works , Depart from mee yee workers of iniquity .

How came it about that the poor Publican , who could speak but one word was accepted , whereas the proud Pharisee which made a long Oration of his own doing ; worth , and excellency was sent going as hee came , but onely hence : The poor Publican , though hee could speak but one word , yet it was a Gospel-word , and so there was Spirit in it ; the proud Pharisee though hee spake many words , yet all were Legal and so but Flesh . Now there may bee many a poor soul in the world , who like the poor Publican , when hee comes to a duty can hardly speak ten words to God , yet because there is in that little he speaks somewhat of the Gospel and Spirit , it therefore is well-pleasing to God ; and again , there are others who can come , and make a brave flourish for an hour , two or three houres together , and yet all being but the fruit of the Law , or natural abilities , both which are Flesh , is odious to God . It concerns us therfore to look to our actions , whether the root or rise of what wee do , be the Law or Gospel , Flesh or Spirit .

Use 3. and last . How sad and pitiful is the condition of Legal walkers ; they walke after the Flesh ; and what is the doom of Flesh ? Why this , Flesh and blood shall not inherit the Kingdome of God . They walk after the Flesh , and so are under condemnation ; as there is no condemnation to those who walk after the Spirit ; so on the other side most certainly there is to those who walke after the Flesh . It is a peremptory sentence of Paul , Row . 8. If yee live after the Flesh yee shall dye . As a condemned Theef or Traytor , hath no way , but to the Gallows ; so there is no way with the Fleshly walker , hee who lives and dyes such a one , but to Hell .

Quest. But put case I have been a Legal Fleshly walker , is there no hope for such ?

Answ. Yes , renouncing the way of the Law , and imbracing the Gospel ; renouncing thine own righteousness , and closing with Christs . Paul was as great a Legalist as any , who for his zeale to that way persecuted the Churches of God , and the way , of the Gospel ; yet ( saith hee ) I obtained mercy , and so mayest thou . O make a close with Christ this day poor soul , and then thy disobedience , and the sin of thy Legal obedience , all shall bee done away , and thou shalt bee blessed for ever . Amen .

What Gospel walking is .

SERMON V. Rom. 8.1 .

Who walk not after the flesh , but after the Sprit .

THe Phrases here used , of Walking after the Flesh , and after the Spirit , I told you the last day , that they hold forth one of these two , either , 1 Walking after the Law , or after the Gospel . Or 2 Walking after the old , or new man . I have begun with the words in the first sense , as they hold forth Legal and Gospel-walking , and so the Propositions I laid down were ,

Legal walking , is walking after the Flesh .

Gospel walking , is walking after the Spirit .

I have spoken to the first . Now I come to the second , viz. Gospel walking is walking after the Spirit . Here our first Question will bee .

Quest. What Gospel walking is ?

Answ. Gospel walking is to yeeld obedience to the Commands of God , as they are handed to us by Jesus Christ : or , To make the Law of God , as it is the Law of Christ , the rule of our lives and actions .

By Law I understand the Moral Law , taking in the spiritual exposition thereof by Christ , and his Apostles in the Gospel ; for those precepts to holiness that wee read of throughout the New Testament , are but the spiritual exposition of the Moral Law , as is clear from Matth. 5. where Christ himself in expounding the Moral Law , layes down many Spiritual , and Evangelical duties ; yea all the commands of the New Testament , may bee summed up under these two heads , Either loving God , or our neighbour as our selves , both which in the spirituality of the performance , are required in the Moral Law , as Christ teacheth , Mat. 22.37 , to the 41. The Moral Law is as it were the Text the Doctrine of Christ and the Apostles , the explication and opening of it : The Moral Law is the basis , or foundation of all duties of holiness , the teaching of Christ and the Apostles , the structure , or rather the compleating , and filling up of the building . So that by Law , I do not understand another Law distinct in matter or substance from the Moral Law , but the Moral Law it selfe for the matter and substance thereof . Now the Moral Law comes under a double consideration , either as it is the matter or substance of Moses's Law , what Moses commanded , and so the substance of the old Covenant , or else , as it is the matter and substance of Christs Law , what Christ in the Gospel , or new Covenant requires of Beleevers .

Hence in reference to the first part of the distinction , it is frequently in Scripture , called the Law of Moses , beleevers are said not to bee under the same , Rom. 6.14 . For sin shall not have dominion over you , for you are not under the Law , but under grace , Gal. 5.18 . But if yee bee lead of the Spirit , yee are not under the Law ; yea , to bee dead to it , and delivered from it , Rom. 7.4.16 . Wherefore my brethren , yee are also become dead to the Law by the body of Christ , &c. but now wee are delivered from the Law , &c. it s said to gender to bondage , Gal. 4.24 . Which things are an Allegory , for these are the two Covenants , the one from the Mount Sinai which gendereth to bondage , which is Agar .

In reference to the second , it s called the Law of Christ , Gal. 6.2 . Bear yee one anothers burdens , and so fulfill the Law of Christ . Bearing one anothers burden is a spiritual duty which comes under the second Table of the Law of loving our neighbours as our selves , and this is called a part of Christs Law . Beleevers are said to bee under it , 1 Cor. 9.21 . To them that are without Law , as without Law ( being not without Law to God , but under the Law to Christ ) &c. It is called a Law of liberty , Jam. 2.12 . So speake yee , and so do , as they that shall bee judged by the Law of liberty . And the Apostle speaks plainly there of the Moral Law , as from the verses above appears . It is called the Royal Law , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Kingly Law , or the Law of Christ , as King of Saints . This distinction Christ teacheth us , Mat. 5. where repeating and opening of the Moral Law , he saith , it was said of old thus and thus , i. e. thus Moses said , thus the Law as it was Moses his Law said , but saith he , I say unto you , i. e. thus the Law as it is my Law saith unto you . This Paul well knew , and therefore , Rom. 7. handles the Law under this two fold consideration ; as Moses his Law , he saith we are dead to it , delivered from it , and have nothing to doe therewith ; as Christs , he saith , he did approve of it , delight in it , and endeavour to conforme thereto . So Rom. 8.2 . For the law of the Spirit of life in Christ Jesus , hath made me free from the law of sin and death ; he makes a clear distinction betwixt the Law as it was in Moses his hand , administring sin and death to those under it , and in Christs , giving spirit and life ; and he saith , that beleevers by being under the Law as Christs , are freed fr●m , as Moses's . And in Gal. 2.19 . For I through the Law am dead to the law , that I might live unto God . He tells us that by vertue of being under the Law as it is in the hand of Christ ; he tells us , he was dead to it , as in the hand of Moses .

These things laid down , I say , Gospel walking is to make the Law of God ( i. e. the Moral Law ) as it is the Law of Christ , the rule of our lives and actions .

For the making out of this , three things are to be proved .

1 That the Moral Law in Gospel-times , is a Rule to Beleevers , else making it our Rule cannot be Gospel-walking . 2 That it is a Rule only as in the hand of Christ . 3 That to obey and observe the Law as it is in the hand of Christ , is truly and properly Gospel-walking .

The first I make good by these Arguments .

Argument 1. If the coming of Christ doth not destroy the Law as a Rule , but fulfill , or compleat the same , then is the Law in Gospel-times a rule to beleevers . But the first is true , Matth. 5.17 . Think not that I am come to destroy the Law or the Prophets , I am not come to destroy , but to fulfill . What fulfilling is the fulfilling here spoken of ? Not so much Christs fulfilling the Law for us as our common person , though this bee a truth , as the perfecting or compleating of the Law ; I came to fulfill the Law , that is , to compleat the Law , to fill up the Law which the Jewes took by halves , or peece-meals , and this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth properly signifie to replenish , perfect or fill up a thing , being ( as some say ) a Metaphor taken from a Ship under sayl , whose sayls are filled with wind ; and this , Christ's own speaking to the end of the Chapter clearly shews , he going on to declare the spiritual sense and meaning of the Law , beyond what the Jewes understood thereof , or Moses had discovered to them . Therefore the latter .

Argum. 2. If the Moral Law bee a perpetual and everlasting Rule to Saints in all Ages , then to Saints in Gospel-times . But the first is true , Mat. 5.18 . for Verily I say unto you , till heaven and earth passe , one jot , or one tittle shall in no wise passe from the Law till all be fulfilled . As long as Heaven and Earth remaines , so long doth the Law remaine , and the fulfilling thereof remaine . Here observe by the way , that the Greek word translated fulfilled , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which doth not signifie as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used in the precedent verse , to perfect or fill a thing up , but to doe or performe a thing . Now there is a two-fold fulfilling or performing of the Law , a fulfilling or performing thereof in Christ as our Head and common Person , this was perfectly accomplished by and in Christ when hee was here ; and there is a fulfilling or performing of the Law in us the Members , this because it is imperfect , and wrought by degrees , goes perpetually on increasing till wee come to bee wholly like our Head ; and this I take it , is that which is here spoken of , which shall remaine as long as Heaven and Earth remaine , i. e. as long as Heaven and Earth stands , Saints shall goe daily on fulfilling of the Law , till in the end their obedience comes to bee perfect as Christs was .

Argum. 3. If the preaching of Faith doth not make voyd the Law , but establish the same , then doth the Law still remaine as a Rule to Beleevers in Gospel-times . But the first is true , Rom. 3.31 . Nay we establish the Law , i. e. by the preaching of the Gospel wee doe not over-turn the Law , make men Libertines , and free them from the obedience of the Law , no , but we establish the Law , set it upon a better and surer bottome than it stood on before , and bring men to a more free , full and spiritual observance thereof , than they will bee brought any other way ; therefore the latter .

Argum. 4. If the substance of those things which are required in the Moral Law are commanded in the Gospel , promised to Gospel-times , then doth the Law remaine a Rule to Beleevers still . But the first is true ; as for example , Doth the Law in general require of us to love God with all our heart , with all our soul , with all our might , and with all our strength , and to love our neighbour as our selves ? and doth not the Gospel every where command these things ? Doth the Law require of us to love , serve , and obey one God , and the true God ; and doth not the Gospel doe this ? Doth the Law require us to worship God in his owne way , forbidding all Idol worship ; and doth not the Gospel doe this ? 1 Cor. 10.20 , 21. 2 Cor. 6.14 , 15 , 16 , 17. doth the Law require us to sanctify Gods Name ; and doth not the Gospel too , Jam. 5.12 ? Doth it require the sanctifying of the Sabbath ; and is not this promised to Gospel-times ? Ezek. 44.24 . in the purest Gospel , which shall be when the Jewes are called , they shall hallow Gods Sabbath ; and I take it for this reason , the command of keeping the Sabbath is mentioned both in the Moral , Ceremonial , and Judicial Law ; in the Judicial Law , to teach us , that the keeping holy one day of seven is natural ; in the Moral , to teach it is Moral ; and in the Ceremonial Law , to teach us the command of the Sabbath is Evangelical , the Ceremonial Law being but the Gospel under Types and Figures . Doth the Law require obedience to Superiours , and doth not the Gospel ? yea , is not the Fifth command in expresse words commanded , Ephes. 6.2 ? Doth the law forbid Murder , Adultery , Theft , False-witness-bearing , coveting anothers goods and right , and are not all these forbid in the Gospel , Rom. 13.9 ? therefore the law remaines a Rule to beleevers under the Gospel .

Argum. 5. If Christ as a common person did yeeld obedience to the Moral Law , then is the same our Rule under the Gospel ; for look what Christ as our common Person did actively without us in obeying the law of God , that for the kind is by his Word and Spirit wrought and effected in time within us — Christs obedience to the Law doth not free us from obedience in the same kind , but in the same way or degree ; Christ obeyed the Law as it was a Covenant of works and obeyed it perfectly ; now for so much as relates to the way or degree of obedience , Christs active obedience hath freed us from , but not from obedience in the same kind ; as for example , Christ prayed , this doth not free us from prayer ; Christ repented , this doth not free us from Repentance ; Christ was thankful to his Father , this don't free us from thankness ; Christ was meek , lowly , patient , humble , Self-denying , submissive to his Fathers will , — this doth not free us from the like Duties and Qualifications , it frees us that we are not bound to performe these things perfectly , or in the way of a Covenant of works , but not at all from the things themselves , but rather the obligation is greater , by how much we have not only the law , but Christs Life , which is the pattern of ours ( as Mat. 11.29 . Heb. 12.1 , 2 , 3. 1 Pet. 2.21 , 22 , 23. Ephes. 5.1 , 2. ) obliging us hereunto .

Argum. 6. If the Moral Law in the substance of it is no other than the law of Nature , then is it a Rule in Gospel-times ; for it would be absurd to say , the Gospel sets us at liberty from the law of Nature , so as that it is no sin to violate Natures law , to neglect that which Natures law teacheth to doe , and to doe that Natures law teacheth to abhor ; and the first is true , Rom. 2.14 , 15. For when the Gentiles which have not the law , doe by nature the things contained in the law ; these having not the law are a law unto themselves , which shew the work of the law written in their hearts , &c. the Gentiles doing by nature the things contained in the Law , shewing us that the very things of the law are in nature ; — the Moral law , it is only a written external copy of the law of Nature .

Argum. 7. If it be a sin and offence in Beleevers under the Gospel to doe contrary to what the Moral law requires , then is it a Rule to them ; for where there is no Rule , can bee no offence , where is no law , is no transgression . But who in his right wits would not say , that put case a beleever should commit Adultery , blaspheme God , prophane the Sabbath , bee a Murderer , Thief , Adulterer , &c. that he doth not sin ; if he sin hee transgresseth a Rule , and if so , then the Moral Law , which forbids these things is a Rule to him .

Argum. 8. If Saints in Gospel-times are bid in an especial manner to remember the Moral Law , then is it a Rule in Gospel-times . But the antecedent is true , Mal. 4.4 . Remember the law of Moses my Servant , which I commanded unto him in Horeb for all Israel , with the Statutes and Judgements . In vers. 2. he speaks of Christs appearing in the glory and lustre of his Righteousness , with his bright Sun-beams in the Gospel , and of the Saints imbracing of his light and flourishing under it , and after all bids them remember the law of Moses ; why after this discovery of these things doth he call upon them to remember the law of Moses , but to shew that the Moral Law given by Moses ( though not as given by him ) should remaine a Rule to Saints in the purest and brightest Gospel-times ; therefore the consequent .

2 Though the Moral Law is a Rule , yet only as it is in the hand of Christ . That it is not a Rule to beleevers under the Gospel as given by Moses is clear .

1 Because as such , they are ( as hath been shewed ) dead to it , and it is dead to them , therefore cannot be their rule .

2 Then their obedience should be a fruit of fear , for in Moses's hand it came with terrour , in Thundring and Lightning to beget fear , and accordingly in those who were under the same did produce it . But now the obedience of Saints under the Gospel is not a fruit of fear , but of faith , Luke 1.74 , 75. That hee would grant unto us , that we being delivered out of the hands of our enemies might serve him without fear , in holinesse and righteousnesse before him all the daies of our life , 2 Tim. 1.7 . For God hath not given us the spirit of fear , but of power , of love , and of a sound minde .

3 Then beleevers must unavoydably be under a curse , Gal. 3.10 . For as many as are of the works of the Law are under a Curse , for it is written , Cursed is every one that continueth not in all things which are written in the Book of the Law , to doe them . It is not said , as many as are under the reigning or condemning power of the Law , but the Works of the Law ; if a man be but under the mandatory power of the law as given by Moses , he is under a curse .

4 Then should a Beleever be bound over to personal performance of what the law requires , I prove it thus : Whatsoever the Law saith ( i. e. as given by Moses ) it saith to them that are under the law , Rom. 3.19 . Now wee know , that what thing soever the law saith , it saith to them who are under the law . But the law saith , do all this , do it in thine own person ; therefore if a Beleever be under it as such , he is bound to personal performance ; and if so , how will he escape condemnation , seeing in his own person he cannot according to the obedience it requires , obey the same .

5 Then Beleevers should be under the commands of a Covenant of works ; for the law in Moses's hand was a Covenant of works ; for it is set in direct opposition to grace , Rom. 6.14 . For sin shall not have dominion over you , for yee are not under the law , but under grace ; which could not bee , were it not a Covenant of works , and it requires works for justification , as doth the Covenant of works , Gal. 3.10 .

6 Then their obedience should bee Legal , not Evangelical , for obedience to a Covenant of works , can bee no other .

7 Beleevers are under the command of the New Covenant , and therefore the commands of Moses , being the commands of the Old , are not their Rule .

But now this Law as it is in Christs hands , is a beleevers Rule .

Quest. But how , or in what way are wee to conceive of the Law , as it comes in the hands of Christ ?

Answ. This is the great Question , without opening wherof , all we have hitherto said comes to nothing : For answer therefore hereunto , we shall consider , how the Law came in the hand of Moses , when it came as the Rule of a Covenant of works ; which opened , will help us in the consideration of the other , how it comes in Christs hand , as it is our Gospel rule .

If you would know how the Law came in Moses . his hand , if we look into Scripture , it tells us three things concerning it .

1 It came with bare commands : It had commands , Do this and live ; and these commands were bare commands , commands without any life or power , and therefore it is called a voyce of words . Heb. 12. 2 It came with fearful threatnings and terrible denunciations of wrath to the disobedient , to scare men from sin , Gal. 3.10 . Cursed is every one that continueth not in all things which are written in the Booke of the Law to do them . 3 It came with alluring promises of life and salvation to the obedient , Rom. 5. For Moses describeth the righteousnesse which is of the Law , that the man which doth those things shall live by them .

Thus the Law came , as it came in the hand of Moses , and was the Rule of a Covenant of works ; but now as it comes in the hands of Christ , and is our Gospel Rule ( I mean the Rule of Saints under the Gospel , for to other men the Law still remains in force as it was given by Moses ) to it comes without either of these .

1 It doth not come with bare commands as Moses his Law did , it hath commands , and more spiritual than the Law had in the hands of Moses , but these are not bare commands , commands without any life or power , no , but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ , there is an exceeding aptness of power , inabling the soul to do what it commands ; so that a poor soul receiving the Law from the hands of Christ , is not left lame and dead , unable to follow the voyce of the Law , but it findes life and power coming in with the command : It bids the soul pray , and gives the Spirit , to inable to cry Abba Father ; it bids it avoid evill , and do good , and inables it to do the one , and the other : Thus the soul is not left liveless , and strengthless , it doth not go about , wishing and woulding ; O that I could obey , O that I could keep the Law , O that I could leave sin , bee more holy , &c. and finde no strength to any of these ; no , but it findes inward life and strength , so that it no sooner hears the voyce of the Law , but it findes some power to yeeld obedience to that voyce . Thus , I say , though Christs Law , as well as Moses's hath commands , yet these are not bare commands , a voyce of words , but commands with power , the word , and the power going together .

2 It doth not come with terrible threatnings and denunciations of wrath ; it doth not say , Man , Woman , do this , or thou art damned , avoid that , or thou art damned , it hath no such language : But the Law as it is in the hands of Christ , it saith thus , O thou beleeving soul , here is work for thee , I come to bid thee work , thou must pray , read , and meditate of the word of God , love God with all thy heart , love thy neighbour as thy selfe ; do good to all , as thou hast opportunity , avoid all sin , &c. but I do not tell thee , that put case thou failest , either in neglecting any thing , I command thee , or doing any thing I forbid thee , that thou shalt be damned , I tell thee not so , but know the contrary , that though through weaknes and infirmity thou shouldest fail in the one , or the other , yet thou shalt never be damned ; damnation is gone , Christ hath delivered thee from that , thou shalt never bee damned ; But yet I say unto thee , do as I bid thee , because thy Father takes pleasure to see his childe ( which thou art ) dutiful and obedient , and it will grieve him shouldest thou do otherwise ; yet however , though thou failest ( which yet take heed of because of grieving thy Father ) yet know this , thou shalt never bee damned , my curse shall never light upon thee , for it hath been already upon the head of Christ thy Surety , who hath born it : All therefore I have to say to thee is , to shew thee what thou shouldest do , and how thou shouldest walk , but I have no curse for thee , I cannot curse thee though I would .

3 It doth not come with alluring promises of life and salvation to the obedient : The Law in the hand of Christ it doth not come with a voyce , Do this and live ; It doth not say , Soul , if thou wilt obey mee thou shalt have heaven ; But saith the Law , thou poor sinner who hast closed with Christ , know for certain , Heaven is thine already , salvation is sure to thee , thou hadst the grant of this , and it was made sure to thee by an unchangeable deed of gift from thy Father upon thy beleeving day , and therefore should I promise thee this , in case thou wouldest hearken to my voice , I should promise thee nothing at all , because I should promise thee no more than what thou hast already , and none can ever deprive thee of , for all this is thine ; yea , as I cannot promise thee this in case thou shouldest obey mee , so needest thou not fear losing of this , if through thine own weakness , or the prevalency of thy corruption , thou shouldest fall , and disobey mee : But this is that I am thee Messenger of , there is another ( viz. the Gospel ) which hath been before mee , and assured thee heaven is thine , but that I am the Messenger of , is onely to tell thee , how it becomes thee , being a childe of God , and an heir of heaven , to walke , and how thou shouldest express thy thankfulness to thy Father for his unspeakable love , which thou shalt abundantly do , if thou wilt endeavour in all things to observe mee , and therefore poor soul , bee thou now an obedient childe , do thy Fathers will , because hee hath proclaimed to thee in the word of his grace , that hee hath given heaven to thee : O therefore serve him , and behold here I shew unto thee , and point out the way in which hee would have thee do it . Thus the Law as it comes in the hands of Christ , it hath not bare commands , nor threatnings , nor curse , no promises of life and salvation in it , but it comes without any of these .

3 That to yeeld obedience to the Law as it is in the hands of Christ , is Gospel-walking .

1 To walke in the way of the New Covenant , is Gospel-walking , for the Gospel , and New Covenant , are the same . But to yeeld obedience to the Law as it is in the hands of Christ , is to walke in the way of the New Covenant , for the Law as it is in the hands of Christ , is a part of the New Covenant , the thing that the Law ( as such ) requires of beleevers , being there promised , and given to them , therefore it is a part of the New Covenant .

2 To serve God without fear , and from love , is Gospel-walking , Luke 1.74 , 75. 2 Tim. 1.7 . 2 Cor. 5.14 . But to yeeld obedience to the Law it is in the hands of Christ , is such ; for what is there in the Law to cause fear ? if wee look upon it in the hands of Christ ; there are no terrors , threatnings , no curse , no noise of death , hell , and damnation , though I break the same , all these things being gone ; And on the other side , is there not much to cause love , heaven , eternal life is given before ever I strike a stroak , do one action that the Law requires of mee , set one step in a way of obedience , all my sins are pardoned in Christ , and through him , before ever I commit them ; is not here much to beget love , and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins , made mee an heire of life eternal , and all without my merit , or desert ; therefore I say , this obedience having not slavish fear in it , but arising from love , must needs bee Gospel-walking .

3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us , is Gospel-walking ; for not the Law , but the Gospel or New Covenant gives the Spirit , which helps us to obey : But now all obedience to the Law , as it is in the hands of Christ , is such ; for to such , as take the Law of Christ , Christ first gives his Spirit , then his Law , as Ezek. 36.27 . I will put my Spirit within you ; What then ? And I will cause you to walk in my wayes . First the Spirit to inable to obedience , then the Law , and they do obey it . Therefore all such obedience is Gospel-walking .

Other Questions there are behinde , which I cannot reach at present , I shall onely minde you of this , that what hath been before spoken , serves to correct two great mistakes ;

1 A MISTAKE of some men of the one hand , who are so much for the Gospel , and do so cry it up , that they throw the Moral Law quite out of doors , as though there were no room for that in the Gospel Temple . They think that grace and good works are so inconsistent one with the other , that they can never stand together , and therefore that grace may bee all , the Law and good works shall bee nothing at all ; whose mistake is corrected , from what hath been said and proved , that the Moral Law remaines a Rule to Saints in Gospel-times .

2 A MISTAKE of some others on the other hand , who out of zeal for the Moral Law , do hand over head urge and press the same as the Rule of Saints , never considering how , or in what sense the same remaines a Rule , and by so doing , they bring the glorious Sons of Sion , the free-born Saints of the Gospel , under the power and commands of a Covenant of Workes ere they are aware : Whose mistake is corrected by distinguishing of commands , as they are Moses's and Christs ; In the first sense , the Law is not a Saints Rule , and it is dangerous so to make it ; in the latter it is , and it is sweet and comfortable so to receive it .

Therefore you that are Saints and Beleevers , hence learn two things .

I Not to reject the Moral Law as a Rule to order your lives and conversations by , but with love , delight , and chearfulness , approve of , imbrace and obey the same .

2 Not to take the Moral Law for your Rule as it comes out of Moses his hand , for then you bring your selves under the power of a Covenant of Workes , and your soules will bee continually filled with terror , fear and trembling , covered over with darknesse , lying under apprehensions of wrath , and altogether weake , and unable to do what is commanded ; But take it out of the hands of Christ , and then with Paul you will say , The Law if holy , just , and good ; I consent to the Law that it is good , I delight in the Law of God after the inner man , yea with my minde , I my selfe do serve the Law of God . Which Gospel-walking the Lord bring you and I daily more and more unto , Amen .

When a mans walk may bee said to bee a Gospel walk .

SERMON VI. Rom. 8.1 .

Who walk not after the flesh , but after the Spirit .

BY this time you know the meaning of these Phrases , which you have oft heard to bee meant either of Legal , or Gospel walking , Walking after the Old , or New man .

I have spoken or Legal walking , and am now upon Gospel walking . The last day I shewed you what Gospel walking is . I now proceed to another Question , viz.

2 Quest. When may a mans walk bee said to bee a Gospel walke , or a walking after the Gospel ?

I answer I. When the Rule of a mans obedience is a Gospel Rule , i.e. the Law as it is in the hands of Christ . Of this having spoken at large the last day , I shall wholly wave it now .

2 When the principle of a mans obedience or walking is a Gospel principle .

Quest. But what is the Gospel principle ?

Answ. This Gospel holds forth two great things , viz. a crucified Christ to bee beleeved on , and the Powring out of the Spirit of Christ into the hearts of beleevers . The first respects our Justification , the latter our Sanctification , or our obedience and walking . Now as Christ crucified is the great Principle in the business of our Justification , whence alone that flows from the knowing and beleeving on a Crucified Christ ; so the Spirit of Christ in the hearts of Saints , is the great Principle in the matter of our obedience , whence that flows . Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God , i.e. the Spirit doth not onely teach a beleever what is his duty , but doth as it were take him by the hand and lead him to it , help and guide him in it . There is more held forth in the word leading , than in teaching : I teach another when I write him a copy and lay it before him , and tell him how hee should hold his pen , and order and guide his hand , but now when I do not onely do this , but take his hand in mine , and write therewith , I may bee better said to guide or lead him : So the Spirit of God teacheth a beleever , when it makes discovery of any truth to him hee was ignorant of before , and shows him what duty that truth calls for from him ; but when it doth not onely do this , but also inables the soul to receive this truth , and to walk up to what this truth calls for , conforming the soul to the truth or will of God , then doth it exercise its leading power in the soule : And therefore Ezek. 36.27 . God saith , I will put my Spirit within you , and cause you to walke in my wayes , &c. In the Gospel or New Covenant ; the Spirit of God put into a beleever , is the causing , constraining principle to obedience and holy walking . As in the Old Covenant , though the fruit seem never so glorious , yet the principle or root of all obedience is Flesh . So in the New Covenant , though the outward fruit seem never so mean and weak , yet the principle or root is the Spirit . All Gospel graces and works are fruits of the Spirit , as Gal. 5.22 , 23. But the fruit of the Spirit is love , joy , peace , long-suffering , gentleness , goodness , faith ? meekness , temperance . All that obedience therefore which hath not the Spirit of God for the principle , the root , or rise thereof , though ever so glorious , is not Gospel-obedience , nor Gospel-walking .

Quest. But how shall I know whether the Spirit is the principle of my obedience ?

Answ. I shall say no more hereto at present , but onely this , doest thou finde a contentedness of heart in thy obedience , mingled with pride , self-estimation , &c. i. e. when thou hast performed any duty , dost thou finde thy self contented and satisfied in having done the same , and art thou proud and arrogant , accounting thy self some body , because thou hast done it ? Or on the other side , doest thou find a spiritual rejoycing of heart in that thou hast been inabled to perform thy duty , and this mingled with humility and mortification ; my meaning is , when thou hast been obedient in any one particular ; doest thou rejoyce in God , and bless his name , in that hee hath inabled thee so to do , and considering it was not in thine own proper strength to obey God in any thing ? Art thou by and under this obedience kept humble , having thy pride and self-estimation more mortified in thee than thou didst finde it before . If the first , then doth not thy obedience arise front the Spirit , because it takes from the Spirit , which no works of the Spirit doth ; if the latter , then assuredly the Spirit of God is the principle , the root of thy obedience , because it gives to the Spirit of God , as every worke which is by , and from the holy Spirit doth .

3 When our Motives to obedience are Gospel Motives .

Quest. But what are Gospel Motives ?

Answ. Such as these :

1 The will and command of our heavenly Father . You know the difference betwixt a servant and a son in working ; a servant will not do any work for his Master , unlesse there bee a compact and agreement betwixt his Master and him , his Master must give him so much wages ? and hee will do him so much work : But now when a Son is to do any work for his Father , hee doth not capitulate , with his Father , if you will give mee so much I will do your work , but if not , I will not ; no , but the Father saith to the Son , Son do mee such a peece of work , and presently the Son hearing the command of his Father , goes about it , the Fathers will is his Motive . So take a legal man or woman , and let God command such a one a duty , and streightway hee goes to capitulate with God , I hope Lord , if I do this , thou wilt pardon my sins , I hope thou wilt give mee heaven , I shall never go to hell ; thus the Legal soul will bee upon termes with God , or will do nothing for God , hee will know what hee shall have for his work , or will not work at all : But now take a Gospel soul , hee doth not stand upon termes , what shall I have ? Shall I bee saved , or shall I bee damned ? These are not his questions ; but saith the Gospel soul , God I know is my Father in Jesus Christ , and I am the Son and Childe of God by adoption , now it is becoming a Son to do the will of his Father ; I am the Son of God , and such and such things I have read and heard of , and know to bee my Fathers will , and because they are so , that I may do as becomes an obedient childe , and shew my self that I am such a one , I will therefore endeavour to conform my self , so far as I am able , to what I know of my Fathers will .

And therefore whereas it is grievous to another to read or hear of his duty , because hee serves as a hireling , and therefore cares not so hee may obtain the hire , how little work hee doth ; this Gospel soul with joy & delight , can take the Book of God , where his Fathers will is revealed , and turn it over , and search it leaf by leaf , and line by line , and is glad when he findes any peece of work , or part , or parcel of his Fathers will , which he was ignorant of before , because hee doth not what hee doth upon the account of hire or reward , but upon this account , that it is his Fathers will ; The will and command of his Father is both the Rule and reason of his obedience . Hence Paul urgeth Holiness in the general , and thankfulness in particular , 1 The. 4.3 . For this is the will of God , even your sanctification , that yee should abstaine from fornication ; and Chap. 5.18 . In every thing give thanks , for this is the will of God in Christ Jesus concerning you . Upon this very reason or motive and no other ; as if he should say , you are Sons , and therefore I need not use many Arguments with you , it is enough to tell you it is the will of your Father you should be holy , you should bee thankful .

2 The powerful and efficacious workings of the new nature that is within every Saint or Son of God . The promise of the Gospel , or New Covenant is , that God will give to his Children a new heart and spirit , Ezek. 36.26 . i.e. put a new nature within them , whereby they shall be naturally inclined and disposed to the doing of that which is his Will , which in other places is called the Writing of his Law in their hearts . This new Nature is put into every Saint , though in the actings thereof , in some more , in others less , and being in every Saint , every Saint is naturally inclined and disposed to the doing of that which is wel-pleasing unto God . As the old nature doth naturally move , incline , and carry on the Soul to the doing of that which is contrary to the Will of God ; so this new nature doth naturally incline , incite , and provoke the Soul to those things which are agreeable to the Will of God . Hence a Gospel-soul is moved to obedience , because there is a new nature within , which answers to the Law or Word of God without , which requires obedience of him ; and all disobedience is as contrary to this new nature within , as to the Rule without .

3 Love and filial affection . The bond of love is natural betwixt a Father and a Son , a Father hath a Natural affection to his Childe more than to anothers , and a Childe a natural affection to his Father more than to another man ; and love ( though there be no other reason ) will make the party loving , doe much for the party loved . Now I say , there is a tye of love upon a Son which is not upon a Servant , or Hireling ; come to a Servant , or Hireling , and ask him , why hee toyls , and moyls , and sweats from morning till night , all the year long for his Master ; my Naster ( saith hee ) gives me wages , and therefore I doe it ; but come to a Son , who it may be is as hard , or harder at work than the Servant , and ask him , Why doe you toyl and moyl your self thus ? why ( sayes the Son ) it is my Fathers work I am doing of , and I love my Father . So come to a Gospel-soul who hath this Son-like disposition wrought within him , and ask him , Why doe you pray so often , and read the Word , and spend so much time in running to Sermons , and are so exact in your walking and conversing with men ? Why , saith a Gospel-soul , all this is my Fathers work , and I love my Father . Love is the great Gospel-motive , as Fear the great Legal .

4 The manifestation or discovery of the love of God to the soul . As the Son-like disposition which is natural , moves a Saint to obedience and holy walking ; so the manifestation , or discovery of the great love of God without , towards him whilst hee was a miserable sinner , and rebel against God , is very efficacious in a poor Soul that sees and beholds the same , to bring him to obedience and holiness of life and conversation ; for hereby his love is set on work , love is the begetter of love , the love of God to us the begetter of our love to him , We love him because he loved us first . A poor sinner that was yesterday , the last week , or month , in his sins , hanging over Hell , in the fetters of the Devil , God comes to him , and by the word of his grace layes hold of him , snatcheth him out of his sins , out of the Devils fetters , and sets him out of the reach of Condemnation ; and then saith God , now O Sinner , behold and see what a miserable condition the last week or month thou wast in , and what a blessed condition through my love towards thee thou now art in ; the Soul seeing this , stands amazed , and saith the Soul , Lord , seeing thy love towards mee hath been and is so great , behold here I am , now will I be thy Servant for ever ; whereas I have all my daies hitherto been at the command of the Devil , and mine owne Lusts , now Lord , behold I am at thy command , command me what thou wilt . This Paul speaks of , 2 Cor. 5.14 . For the love of Christ constraineth us ; as if he should say , Would you know the reason why we which are Beleevers do not live to our selves , serve the World , our Lusts and Pleasures , as you see others doe ? O there is all the reason in the world for it , for when wee were Rebels , Traytors , Enemies to God , dead in sins , God then out of his infinite love gave his Son , and Christ out of his infinite love dyed for us , and the thoughts of this so great and unspeakable love , doth so constraine us , that we cannot but judge it the most equal and meet thing in the world , that henceforth we should not live unto our selves , but solely and alone to him that dyed for us .

5 The certainty of the blessedness of a Saints eternal condition ; This is a very prevailing motive , to know and beleeve that our eternal condition already taken care for by our Father , and made so sure and out of doubt , that neither Heaven nor Earth , Men or Angels can ever deprive us of the blessednesse thereof . When a poor Soul called to a duty , comes to see that now the question is not about his Salvation , whether God will save him or not , for that is determined already , God having chosen him , and called him to be an Heir thereof , and given him the seal or earnest thereof in his owne heart , but only about his dutifulnesse , whether he shall be a loving dutiful Childe , and please his Father , or an undutiful , and grieve him ; O then saith the Soul , doth the question indeed lye here ? Is there no question at all about my Salvation , but hath God and my Father so provided for that , that that is out of doubt ? Is this the question whether I shal be a dutiful Child or no ? and O shal I not be one ? Should I not be a Wretch indeed , and worse than a Beast , if for all this unspeakable love , I should returne nothing but unkindness to my Father ? Hath God taken care that I shall not be punished in Hell , and shall not I take care that he be not grieved in my heart ? Hath he taken care about my eternal good , and shall not I about his glory ? I dare say , were wee much in actual contemplation of this , and our thoughts did but roule hereupon , that wee stand reconciled to God in Christ , Heaven is ours , &c. did we but when ever wee are called to any duty , or tempted to sin , take a little time before wee close with either , to recollect our selves of the love of God in this thing , and to get our faith a little upon the wing , and our hearts warmed herewith , we should never demeane our selves so basely and unworthily towards God , and in the things of God as oft we doe ; our hearts would never bee so lively to sin , and dead to duty as they are .

I am perswaded , that put the case a poor Soul were much over-mastered with the prevalency of some Lust or Corruption , if when he felt it stirre hee could look the same in the face , and in faith say to it , O my Corruption , though I should now yeeld to thee , yet this is certaine I shall never perish , for the business of my Salvation is not now to bee cared for , but that is past and over , done , and cannot bee reversed ; I say , I am perswaded , that this very saying this by faith would give a more deadly blow to sin , than all the terrours of Conscience and the Law , the fears of Hell and Damnation , Legal promises , Vowes and Covenants , either will or can doe ; and this , were hee able at such time in faith to say it , hee should know and feele by experience . So , put the case a Beleever were under some violent Temptation , could hee look Satan in the face , and say , thou wretched Devil , thou wouldest tempt me to this and the other evil , to grieve God , but what a foole art thou , for should I yeeld unto thee , thy end would never be accomplished , for thou shalt never have me , I shall never perish ; the saying this in faith , would more silence the tempter , and suppresse temptations , than can be done in any other way .

This therefore is a strong motive to Gospel-Holiness , and such a one , that I dare boldly say , that the Soul that hath found his love and obedience at any time flowing from hence , i. e. hath had a firme perswasion in his Spirit , that Heaven was his , and from this perswasion hath been stirred up to doe the will of God , and hath gone about the same with more cheerfulnesse and delight than at another time , may conclude that his obedience is a fruit of the Gospel , and walking after the Gospel ; for how can it be legal , seeing ,

1 Here is no working from slavish fear ; for what servile feare can there bee when I know before-hand that my condition is sure , it doth not hang upon my working , when I know before-hand that I am delivered from wrath ; and because I am delivered from wrath , therefore I doe obey ; yet put the case I should not obey ( though being delivered from wrath I shall obey ) yet cannot my disobedience bring me under wrath , for I am delivered from it ; What slavish fear is here ?

2 Here is no working for Heaven , or the reward ; for how can a Soul be said to work for Heaven , when he knowes and firmly beleeves that Heaven is his before he works — If a Father make over his Estate to his Son by Deed of gift , and put him in possession thereof , and the Son after he is possessed of his Fathers Estate , doth more for his Father than ever before ; will you say he doth it that his Farther might give him the inheritance ? No , that he hath , and his Father cannot now take it from him , therefore all that now he doth is from ingenuity . That Holinesse therefore which ariseth from this motive must needs bee Gospel-walking , because it is free of those qualifications which are necessary to a legal work , and legalwalk ,

4 And lastly , When our ends in our obedience are Gospel-ends .

Quest. What are Gospel-ends ?

Ans. Such as these ,

That I might testifie my thank fulnesse to God for his love towards me ; What shall I render to the Lord ( saith David ) for all his benefits towards me , Psal. 116.12 . God hath done great things for me , O what shall I doe for God again ? This is the language of a Gospel-soul , What shall I render to the Lord ? I was under such a Temptation , desertion , God hath delivered me , O what shall I render to the Lerd ? I wanted such a Mercy , and sought God , and he gave it me , O what shall I render to the Lord ? I was some months , years agoe in a sore outward affliction , and God delivered mee , O what shall I render to the Lord ? Not long agoe my condition was such , as that I thought as certainly Hell was my portion as ever it was Judases , or the portion of any of the Damned there ; and I went about crying out , I am undone , I am Damned for ever , and now God hath not only freed me from these Horrours which made my life a burden , and earth a Hell to me , but also filled my soul with joy unspeakable , by shewing me that he hath loved me in his Son with an everlasting love , and that nothing shall ever be able to separate mee from his love , but come life , come death , come what will come , come what can come , all shall further my eternal good , O what shall I render to the Lord ? O what shall I render to tht Lord ? How shall I ever walk worthy so great love ? what shall I doe for this God who hath done so worthily and gloriously for my soul ?

2 That I might recover the Image of God againe ; The first man lost the Image of God by his disobedience , this Image of God wee recover againe in Christ our second Adam , who was obedient ; now the more inlightned any soul is , the beleeving and holy , the more doth he recover of this Image of God , which consists in knowledge , righteousnesse , and true holinesse . Now , saith the beleeving Soul , my intent is to recover the Image of God , which the first man lost by his disobedience , and therefore doe I seek to know , and in all things to obey the Gospel , because in conforming my self hereunto , I shall recover the Image of God , for as I lost this Image by partaking of the disobedience and pollution of the first Adam , so shall I recover the same by partaking of the obedience and holiness of the second Adam ; which obedience the Gospel holds forth unto me . Hence I exercise my self in duties of Holiness , because I know the more holy I am , the more shall I bee like God , who is Holy , and Holinesse it selfe , and the more shall I recover of this Image which consists in perfect Holinesse .

3 That I might imitate Jesus Christ ; Christ in the Gospel proposeth his Holiness to beleevers , as the pattern of theirs : Learne of me , for I am meek and lowly in heart . Love one another at I have loved you . Now the beleeving Soul reading these things over ? saith to himself ; it is my duty as much as may be to imitate Christ , to walk as he hath walked when hee was here upon earth . Now , how did Christ walk ? why Christ was humble , meek , lowly , he prayed to his Father , was thankful to his Father , went about doing good ? was full of compassion to poor Sinners ? denyed himself in his reputation and honour with men , and willingly took up the Cross , the shame and reproach of the World , was in all things submissive to his Fathers will ? contenting himself therewith , was not impatient in his Sufferings , but took all well and in good part from his Father ; was not revengeful towards Instruments , for when he was reviled he reviled not again , being falsly accused , buffeted , condemned , nayled to the Cross , he threatned not , but committed all to him that judgeth righteously : being persecuted , cursed , he returned blessings for cursings , and prayers for persecutions , yea hee fulfilled all the righteousness of the Law . Now saith the soul , It is my duty to follow Christ , and to draw out my life by the copy of his , and therefore to the end I might imitate Christ , and bee like him , I obey and love God , for I know Christ did so ; love my enemies , and pray for them , because Christ did so ; do good to all as I have opportunity , because Christ did so , despise the honor and reputation of the world , because Christ did so ; continue in prayer , because Christ did so ; desire of God humility , patience , meekness , thankfulness , submissiveness to the will of God , and contentedness therewith , because I finde all this was in Christ ; strive to be holy in all manner of conversation , and if it were possible to bee perfect , because I know Christ was so . All this I press after to the end I might bee like Christ , that if it were possible there might bee nothing in mee but what was in Christ , nothing done by mee , but what Christ would have done , nor left undone by mee , but what Christ would have left undone .

4 That I might keep up my communion with God . Although the union which Saints have with God by means of Christ , depends wholly upon that which is without , viz. their being married to Christ and cloathed with his righteousness , yet the communion which Saints have with God by meanes of the Spirit , hath much dependence upon a Saints walking : So that let a Saint walke carnally and loosely , though hee shall not break the mariage knot , and loose his union , yet hee shall grieve the Spirit , and loose his communion : And on the other side , let a Saint walke spiritually , and as becomes the Gospel , as his union remaines so shall his communion also bee kept up fresh , and in the life and sweetness of it hee shall feel the same in his own soul . Yea experience tells a Saint , that when as at any time hee hath walked as an obedient childe , observing and doing with delight , and in simplicity his Fathers will , hee hath then held up much sweet communion with God ; and contrariwise when hee hath been vain and wanton ; and given too much liberty to his own heart therein , though it may bee at that time hee could through faith say , notwithstanding all my sin , I am the childe of God , yet hath hee not felt in himselfe , that sweet and spiritual communion hee had with his Father at another time , and good reason for it , hee hath walked at a distance from God , and therefore though God loves him still and acknowledgeth him for his childe , yet to the end hee may better learn to know himselfe , and to know his Father , God will for a time walke at a distance from him ; As when a childe hath been stubborn and disobedient to his Father , though his Father loves him still as his childe , and will not dis-inherit him for all this , yet the Father to make the childe know himself , and know his Father , will carry it at a distance for a while , and hee will not bee so loving in his look , and familiar in his discourse with his childe as at other times . So when a Saint walks , loosely , and unsaintlike , not as a childe to his Father , though God loves him still , yet hee shall not have those smiles and loving looks , and lappings , and dandlings , and sweet imbraces , and familiar discourses , that hee had with his Father at another time .

Now how sweet this communion is , appears , if wee consider the esteem a Saint hath of it when hee feels it , and the price hee puts upon it in want thereof . What high language doth the Spouse in the Canticles speak of her Beloved , and the ravishments of her heart by his love , whilst shee found and felt this her communion , and mutual imbraces , and love-songs , and change of voyces passed between her , and her beloved ; and how sorrowfully doth shee speak , and how mournfully doth shee walk , when as any thing did interpose between her , and her beloved , and hinder those mutual imbraces and kisses of love .

The sweetness of this communion made a heavenly * * Galeacius Carracciolus , the Italian Marquess . man which had great preferments and vast sums of mony offered him to forsake the Gospel , say , Let their mony perish with them who esteem all the wealth in the world worth one hours communion with Jesus Christ . Now this being so , that the communion a Saint hath with God , is so unspeakably sweet , as there is nothing like it , and this having much dependance upon a Saints walking , that accordingly as hee demeans himself towards God either in a way of duty , or disobedience , hee shall have more or lesse thereof ; hence he labours to walk as a Saint should ; for saith the Soul , though I know my sin shall never deprive mee of Heaven hereafter , yet if I walke carnally , I shall loose my communion with God , and that is my heaven here .

5 The profiting of others , is another Gospel-end which runs along in the stream of their obedience , who walke after the Gospel . Now the gracious walking of a Saint may bee profitable to others two wayes .

1 To those without , by way of convincement . Let there bee a whole Parish made up of Drunkards , and Swearers , &c. and let but a spiritual holy-walking Saint come amongst them , and he by his holy walking wil convince them , and make their conscience condemn them all : Therefore Christ exhorts his , Matth. 5. to let their light shine before men that they may see their good works ; and Paul bids the Thessalonians walk honestly towards them without .

2 To those that are within , by way of provocation , Heb. 12.24 . And to Jesus the Mediator of the New Covenant , and to the blood of sprinkling , that speaketh better things than that of Abel , 2 Cor. 9.2 . For I know the forwardness of your minde , for which I boast of you to them of Macedonia , that Achaia was ready a year agoe , and your zeal hath provoked very many . When a poor soul that hath been for a great while very carnal and dead , comes into the presence of another spiritual Saint , that is lively and active for God , and hears him speak ; and sees his walking , hee is hereby provoked : He thinks with himself ; O what a block am I , what abundance of life hath such a one , and O what a block am I ; and this making him ashamed of himself sets him on work , and so becomes a means to put life into that heart , which was dead , carnal , cold and frozen many dayes , weeks , and months before . And truly this is a blessed provocation , and a Saint who indeed labours and endeavours to walke with God , making it his design to bee holy , both may , and shall do God much service in this way .

6 And lastly , The beating down of the body , and bringing it into subjection . Idleness ( we say ) is the mother of all iniquity : We know by experience when a man is idle , and not imployed in spiritual things , the flesh through that natural depravation that is in the whole man , will incline and draw a man into evill and rebellion against God : When the Spirit is not acting in that which is good , and bringing the flesh under , the flesh will take advantage to act in those things that are evill , and so bring the the Spirit under . Now a Saint knowing and feeling that natural depravation that is in him , and the pronenesse of the flesh , in case it bee not held under , to captivate him thereby , hee exerciseth himself in those duties of holiness , which concern his general and particular calling , knowing that by keeping a yoak upon the neck of this Rebel , hee shall in time weaken him , and make him the more unable to doe him an injury , at least deprive him of his advantage to do it . The flesh is like an unruly Beast , which through rest and idleness grows wilde and Masterless , and there is no way to tame him , but by working him hard ; so the way to hold the body under , is to keep up the soule as much as may bee in the exercise of Holiness . This seems to have been Pauls practice , and to bee the meaning of that place , 1 Cor. 9 last . But I keep under my body , and bring it into subjection ; lest that by any means when I have preached to others , I my selfe should bee a cast-away .

3 Quest. But why is Gospel-walking called Walking after the Spirit ?

Answ. 1. Reason is , because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint , I mean such as are according to the Gospel , doth hee pray , the Spirit of God helpes his infirmities in prayer , Rom. 8.26 . is sin mortified in him , the Spirit of God doth it , Rom. 8.13 . is hee quickned , the Spirit doth that , Joh. 6.63 . The Spirit of God is all in all in his walking , and in his working .

2 Because of the spiritualness of a Gospel-walke , above a Legal-walk . Every thing in the Gospel hath more spirituality in it than under the Law : Ordinances are more spiritual ; under the Law they had abundance of Ordinances and Institutions , but the Apostle calls them Carnal Ordinances , Heb. 9.10 . and Carnal Commandements , Chap. 7.16 . and Beggerly Elelements , Gal. 4.9 . Wee under the Gospel have fewer Ordinances ( I mean outward Ordinances ) and those wee have are more spiritual . Gospel-worship is one step nearer to Heavenly than Legal worship . Persons are more Spiritual , Saints of the Old Testament ( excepting some few who were the Pen-men of the Holy Ghost ) had but a little of the Spirit , the Spirit then being not powred down , then the promise of the pouring out of the Spirit being made to Gospel times . Precepts are more spiritual , compare the ten Commandements of Moses with the Precepts of the New Testament , and see how spiritual the one are in regard of the other . Promises are more spiritual , abundance of their promises did relate to outward and temporal good things , wee under the New Testament have but few promises of outward and temporal things , but abundance relating to spirituall and eternall things ; therefore saith the Apostle Heb. 8.6 . The New Covenant ( that is the Gospel ) is established upon better promises than the old was . Yea the whole administration , take it in the bulk , is more spiritual ; and therefore when the Apostle compares the two Administrations , he calls the one the Letter , the other the Spirit , 2 Cor. 3.6 . Moses or the Legal Administration is the Letter , Christs or the Gospel Administration , the Spirit . So also the conversation or walking of Saints under the Gospel , is more spiritual by far , then theirs was under the Law , and therefore it is called a walking in heaven , Phil. 3.20 .

3 Because There is a mighty power that goes along with a Gospel-walk . The Spirit is called Power , Luke 24.49 . Now take a Gospel Saint , and he hath more power than five hundred Legal persons . I can do all things ( saith Paul ) through Christ that strengtheneth mee .

4 Quest. But do all those that are freed from condemnation , Walke after the Gospel ?

Answ. Yea , though here ( that there may bee nothing laid as matter of temptation before scrupulous and troubled souls ) consider that there are two sorts of persons that are freed ( i.e. actually freed ) from condemnation .

1 There are some are freed from condemnation , but being but newly come to this their freedome , and having been all the time of their life before trained up under the Law , in the School of the Law , and been Apprentices to the Law , they can hardly beleeve it ( the thing seeming strange to them that they should bee from under their other Master ) that they are freed , and therefore though they are indeed freed from condemnation , yet not beleeving it , or with difficulty beleeving it ; And on the contrary being with ease perswaded that they are still under the command of their old Master , their walke ( which hath much dependance upon the knowing or beleeving this their freedome ) is not a pure Gospel-walke , but rather an Old Testament walk , a walk much like unto the walk of the Saints in the time of the Old Testament , which as I have formerly shewed , was neither purely Gospel , nor purely Legal , but partaking of either : So that in these persons , although there is somewhat of the Gospel at the bottome , yet may there bee much of the Law at the top , much doubting , darkness , fear , terror , &c. and yet for all this they may bee true Saints , and Gospel-walkers , as the Gospel is at the bottome of their actions , the Spirit of God at the bottome , though darkness , fear , terror , &c. at the top .

2 There are others who are not onely freed from condemnation , but injoying and beleeving this their freedome , and knowing that the Law their former husband hath now nothing to do with them , but they are onely under the commands of Christ , who is their King , Law-giver , and Husband ; their walke is a pure Gospel-walke , i.e. there is not that darkness , doubting , fear , self-love in their walking as in the walkes of the other , but their actions do spring from pure love to God , to the glory of God , love to their neighbour , &c. Now the things that I have before spoken of as touching Gospel-walking , do chiefly relate to these latter sort of persons .

Thus much for the opening of this Truth , the Application I shall leave to the next opportunity .

The Application .

SERMON VII . Rom. 8.1 .

Who walk not after the flesh , but after the Spirit .

WAlking after the Flesh and Spirit , ( as you have heard ) holds forth the one of these two , either Legal , or Gospel-walking , or walking after the Old , and New man . I am upon the words in the first sense , as they hold forth Legal and Gospel-walking , and so I have laid down these two Propositions :

Legal walking is walking after the Flesh .

Gospel-walking is walking after the Spirit .

Of Legal walking I have spoken , the last day I made an end of the Doctrinal part of the other , viz. Gospel-walking , I now proceed to Application .

Vse 1. Is it so , that Gospel-walking is walking after the Spirit , then hence we may learn the excellency of a Gospel-walk ; every thing the more of Spirit it hath in it , the more excellent it is . Now Gospel-walking , is a walking after the Spirit , there is much of the Spirit in it , the whole walk of a Gospel-Saint , so farre as hee walks according to the Gospel is directed by the Spirit , and therefore it is of all others the most excellent walk .

This Gospel-walk it excels a pure Natural walk , or a Legal walk ; in a pure Natural walk there the Principle is Natural light , & Natural conscience ; in a Legal walk there the Principle is fear , and apprehension of wrath ; but now in a Gospel-walk the principle is the Spirit ; now by how much the principle is more excellent , by so much the action , duty , the walk is more excellent ; — As , let a man have two Servants , one serves him out of love , and from a principle of ingenuity , because he hath received some favour from the hand of his Master ; the other serves him for fear , or in hope to receive somewhat from his Master ; he doth the most excellent service that serves him out of love , and from ingenuity , because the principle is most excellent , whence that hee doth , ariseth . Gospel obedience is excellent obedience , there is a stamp of Divine excellency upon that , which is upon no other obedience in the world ; and the more any Christian comes to this , to walk and to obey according to the Gopel , the more excellent Christian he is . A pure Gospel-walking it is the highest , sublimest , the most excellent walking on this side the walk of glorified Saints in Heaven , which should bee a mighty encouragement to us all to presse after this Gospel-walk .

Vse 2. This shews us , why there is such a Mystery in Gospel-walking , that a meer Natural man cannot conceive what manner of walk a Gospel-walk is , why , because Gospel-walking is a walking after the Spirit . The Natural man ( saith the Apostle ) perceiveth not the things of the Spirit , neither can hee know them , because they are spiritually discerned ; though a Natural man hath knowledge and insight into the things of Nature , and the things of Morality , because these are within the sphere of his reason and natural understanding , and also into the things of he Gospel in a notional way , as he takes up these things by relation of others , and beleeving and giving credit to those Principles which from relation he hath received , he is able by his parts and reason , and Natural understanding to deduce , and inferre from these , other Principles and Conclusions , whereby in a Notional way he may by meer parts of Nature attaine to a competent measure of Gospel-knowledge , yet the things of the Gospel as they are the things of the Spirit , i.e. things made out to him not by relation of others , but by the inward revelation , inspiration , and teaching of the Spirit of God , are Mysteries to him ; they are things out of his sphere , which his reason and natural understanding cannot reach ; and therefore he is blinde in these things .

A blinde man we know can guesse at things when he hath them declared to him by relation of others which have their sight , and see those things , but though he guesse at them , yet hee cannot passe a right judgement upon them ; his conceptions are dark and cloudy , various , and too and fro , and not those clear and stedfast conceptions which another man which hath his sight , and sees , and beholds these things , hath of them . So a Natural man , when hee hears the things of the Spirit discovered to him by another which sees and enjoys these things ; he though he have not the Spirit , yet by his reason and parts he can Divine , and guesse at these things ; but in respect of clear and certaine conceptions hee hath them not , so all these things are Mysteries and Riddles to him .

And hence it is , because the Natural , man neither doth know , nor can know ( wanting the true inward Spiritual light ) what manner of things the things of the Spirit are , nor what manner of walk this Gospel-walking , or walking after the Spirit is ; therefore is he uncapable of passing any right or true judgement upon the actions of the Spiritual man , or Gospel-walker . I say , a natural man cannot pass a right judgement upon the actions of one that is a Saint , or Son of God ; and led by the Spirit , because they are things beyond his sphere , and out of the compasse and reach of his understanding . As ( saith a godly man ) ( Valdesto , Consid. 95. ) take a Worme that is bred of the corruption of the Earth , this Creature is not able to conceive of the Generation of the Sons of men , how one man is generated of another , nor of the actions of Mankind , because all these things are things alienated from her generation ; yea , put the case one worme should understand this , and goe about to make other worms capable thereof , yet could she never doe it , because these are things alienated from their generation ; so take a Natural man , he is altogether unable to passe a right judgement upon the actions of the Sons of God , which they doe as led and guided by the Spirit , because these are things altogether alienated from that which he in a Natural way doth ? feeles , knowes , or experiments in himself ; yea should one Natural man bee able to passe a right judgement upon the actions of a Spiritual man , yet could he not make others capable thereof , because the judgement of Spiritual things is a thing alienated from their generation : Therefore saith the Apostle , 1 Cor. ● . 15 . The spiritual man judgeth all things , &c. that is , the spiritual man hee can see quite through another man , he can see through his actions and designes what hee can doe , and whither all tends ; hee can see through the Principles of another what they are , what good there is in them , and how they will hold , but hee himself is judged of no man , that is , no man which hath not the Spirit is able to judge of him , his actions , principles , &c. wherein hee is guided by the Spirit ; the walk and actions of the Spiritual man are a Mystery and Riddle to other men , whereas their waies and walkings are clear to him . And truly the consideration of this hath oftentimes made me afraid , to pass a judgement upon the principles or actions of such men whom I have seen to have more of the power of the Spirit than my selfe had .

Vse 3. This truth is a Touch-stone to try mens persons and actions by ; would we judge of men , would wee judge of actions , what in deed or in truth they are , the judge of them by what there is of the Spirit in the one , or the other ?

1 For Persons , the great difference all along the New Testament betwixt Saints and Sinners is this , and only this ; one hath a Spirit , the other not ; Saints have a Spirit , Sinners have not the Spirit . We have the Spirit , saith Paul ; and again , If any man have not the Spirit of Christ he is none of his . He makes the great business of judging persons whether they bee right or wrong , sincere , or hipocrites ; sound , or rotten ; to lye in this , the having or not having of the spirit . In the Primitive times , when Christians came together , they used to ask one another , Have you received the Spirit ? they did not judge of men as wee doe now , such a man is a good man , he praies , hears , &c. no , but hath the Spirit ; there are a hundred things which men look upon , and call godliness , which indeed are no part of it ; for a man to pray , and performe some Moral duties which Natural Conscience may compel a man unto , this doth not make a man a godly man , but this is that which makes a man a godly man indeed , and distinguisheth him from all the Sinners of the World , the having of the Spirit ; therefore Christ when he speaks of sending of the Spirit , ( Joh. 14. ) he saith , I will send the Spirit whom the world cannot receive ; this is that wherein a Saint out-strips , and goes beyond all the world besides , hee hath the Spirit which the world cannot receive .

2 For actions ; would wee know whether such a mans actions are right or wrong , look to this , doe they come from the Spirit ? one man may doe the same things for the outward work as another doth , and yet one may be right , and the other wrong ; one may be a Gospel-work , the other not , because one may come from the Spirit , the other may be only flesh springing from Natural Conscience , or Natural parts gathered up together ; Judas repented as well as Peter , but Peters coming from the Spirit , and Judasses not , his was a Gospel-act , and not the other . It is not the outward walk , but the inward principle that makes the difference of walking .

Vse 4. Then hence let us learn , not to put too much in any outward forme ; I am not of their minde who are against all formes ; for out ward formes there are as well as duties of Christs owne institution ; but this I say , sith Gospel-walking is walking after the Spirit , let us not put too much in the forme . Some men there are that put too little in the forme , and so they throw it by ; others put too much in it , making that the maine , laying the stresse of their whole religion there . Now I desire this may bee considered of us all , that the maine Gospel-walking is the Spirit , and though I am to walk in outward formes so farre as they are of Christs institution , and to use them , yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship . Therefore Paul speaking of Gospel-worship , makes in principally to consist in this , as Rom. 1.9 . For God is my witness , whom I serve with my spirit in the Gospel of his Son , &c. and Chap. 2.28 , 29. For he is not a Jew which is one outwardly , neither is that circumcision which is outward in the flesh ; but he is a Jew , which is one inwardly , and circumcision is that of the heart , in the Spirit , and not in the Letter , whose praise is not of men , but of God ; and Phil. 3.3 . For wee are the circumcision , which worship God in the spirit , and rejoyce in Christ Jesus , and have no confidence in the flesh ; and so Christ himself opposing the Legal and Gospel worship , Joh. 4.21 , 22 , 23 , 24. shewes us that Gospel worship is chiefly and mainly worship in spirit : Jesus saith unto her , Woman , beleeve mee , the hour cometh when yee shall neither in this mountaine , nor yet at Jerusalem worship the Father ; yee worship yee know not what , we know what we worship ; for salvation is of the Jews . But the hour cometh , and now is , when the true Worshippers shall worship the Father in spirit and in truth , for the Father seeketh such to worship him . God is a Spirit , and they that worship him , must worship him in spirit and in truth . And therefore in Psam 45. which is a Prophesie of the Church of the New Testament : it is said , that the Kings daughter is all glorious within ; shewing us , that the Saints of the New Testament , their glory should be chiefly in inward graces . This is the difference betwixt Old Testament worship , and New Testament ; in the time of the Old Testament their worship did lye mostly in outward things , outward observations of times and places , &c. the inward worship , it was vailed under the , outward . So in the New Testament , the maine . worship is inward worship , in spirit , and the outward in many things seems to be vailed under that , yet as then the outward worship did not exclude the inward , but the inward was required , and without in the outward was nothing ; so now the inward worship doth not exclude the outward , but the outward is also required ; and where it may bee performed and is not , I may say , without it the inward is little or nothing , as to Gods acceptance thereof . Therefore I say , let us not put too much in the outward forme , though were are not to despise it , yet let us not put too much therein .

Quest. But when may a man be said to put too much in an outward forme ?

Ans. 1. When a mans whole religion lies in that ; when a man hath nothing to shew him to be religious , or to make him so , but some outward forme . Many there are which goe with some outward forme upon their backs , and doe but strip them of this their garment , and they have no more Religion than the most irreligious man living ; they have nothing to shew them to be religious , or to difference them from other men , who have no religion at all , but live without God in the world , save only this , they are in such an outward way , or they doe now and then performe such an outward duty . take them out of their way , and from their duty , and they have no more religion than a Horse ; all their religion it lies in the outside , they have as little in their heart , though they seeme to have much on their backs as any other men . And indeed it is a very usual thing with many persons who faine would be rellgious , and love to be so accounted , and have no stock within to trade with , to drive on a trade for a while as long as they can in this way . Now I say , when all a mans religion lyes in the outward forme , it is evident such a one puts too much in it . Thus it was with the Jews in Christs and the Apostles times , their whole religion lay in this , that they were the Sons of Abrcham , and circumcised , &c. but see what Paul saith to them , Rom. 2.28 , 29. For he is not a Jew which is one outwardly , neither is that circumcision which is outward in the flesh ; but he is a Jew which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter , whose praise is not of men , but of God .

2 When a mans love and charity is bounded up within the line of his own form , or the way hee is in , or opinion hee holds . When a man hath no charity to spare for any but those that jump with him in his own way , or opinion , or if hee have charity for them , yet because they do not fully accord with him in every thing , hee can allow them but a little of his love , or of the exercise of this his charity . I have known some my self , who have been so high against baptising of Infants , that their charity would not allow that man one grain of grace , who could not set his seal presently to this their opinion . I speak not this to throw dirt in the faces of any , but only to shew how that some men there are who put too much in Forms . Paul , undoubtedly you will all grant it , had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches , as any man now living , hath of his own way or opinion , and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions , 2 Thess 3.14 , 15. And if any man obey not our word by this Epistle , note that man , and have no company with him , that he may be ashamed ; yet count him not as an enemy , but admonish him as a brother .

3 When a man is so addicted to his owne way , or forme , that he cannot with patience hear what in a way of Christian love or humility is , or may be said against it . I speak of such things as are disputable , where godly men have somewhat to say pro and con , as we say ; now when a man is so set upon some outward forme that hee walks in , or hath taken up , as that hee cannot without flying out , and shewing much passion , much of man , hear a word against any thing or principle by him taken up , it argues hee puts too much in that outward forme , though he may be in the right as to the thing , yet this argues him to put too much in it . Thus the Jews in the two and twentieth of the Acts , they gave Paul audience till he came to those words , Depart , for I will send thee farre hence unto the Gentiles ; and they gave him audience unto this word , and then lift up their voyces , and said , away with such a fellow from the earth , for it is not fit that hee should live , vers. 21.22 . This because it did derogate from their outward priviledges , and their way of a National Church , that now the Gospel should goe from them unto the Gentiles , they can bear no longer , but passionately cry out ? Away with such a fellow from the earth , for it is not fit that he should live .

4 When a mans glorying and boasting lyes chiefly in that , when a man makes this the great matter of his glorying and boasting , that hee is in such or such a way , as many poor souls will do , they boast of this , that they are for , or of such a way , of those that hold such an opinion , &c. When a man makes any outward thing the matter of his glorying hee puts too much in that . This Paul would not do , and therefore when the false Apostles made a glorying in outward things , as Circumcision , &c. hee saith , Gal. 6.14 . God forbid , that I should glory save in the crosse of the Lord Jesus Christ , by whom the world is crucified to mee , and I unto the world , hee makes spiritual things , as the Cross of Christ , the Death of Christ , and his being crucified with Christ , and dying with Christ , and that in opposition to outward things , as Circumcision , &c. which the false Apostles gloried in , the only matter of his glory , shewing us that when we make our greatest boast , and glorying of outward things , we put too much in those things , and also that the great glorying of a Christian should bee in inward things , his being crucified with Christ , being like Christ , &c. Yea such glorying in outward things , hee calls a glorying after the Flesh , 2 Cor. 11.18 . Seeing that many glory after the flesh , I will glory also ; the best of outward things , when we come to glory in these , and make our boast of these , our glorying and boasting will be found but a carnal fleshly boasting .

5 When a man likes that truth , which otherwise he loves , the worse , because it comes not to him fully in his owne way ; it argues he puts too much in that outward way . As suppose , two godly men deliver the same Truth , one in an Independent ( as they say ) the other a Presbyter , and put the case I were a Presbyter , I dislike the Truth because it is an Independent , one of another way speaks it ; another is an Independent , hee dislikes because a Presbyter speaks it ; both these shew that they put too much in their owne way , because they love the Truth , which only is to be loved and embraced for it self , the better , or the worse , because it comes in , or out of their way . Truth was truth in Apollos his mouth , and Aquila and Priscilla heard him , when hee preached in the Synagogue , yet it is said that hee knew only the Baptisme of John , and had but a dark and confused , not a perfect knowledge in the way of the Lord till afterwards , Aquila and Priscilla took him , and expounded the way of God to him more perfectly , Acts 24.25 , 26. From which instance , I conclude this , that a man may , and it was the practise of Primitive Saints , to hear those who were not Members of visible Churches , but strangers to them , if so be the things they taught were truth ; for Aquila and Priscilla Church-members , hear Apollo , who was either a stranger to them , and if so , then it was an use to hear strangers ; of it known to them ( which is most likely hee was not till afterwards ) then did they know that hee knew only the Baptisme of John , and was not clear as yet in his principles for the way of the Lord , and yet they heard him .

Vse 5. Then you which are Gospel Saints follow the Spirit ; the mistakes of the Saints doe not arise from the want of the Spirit to teach them and guide them , so much as from their not observing the way of the Spirit , and following of it ; Saints have the Spirit promised to teach and lead them , but they do not follow their Leader ; and hence grow all those mistakes and errours that are in Beleevers , from their not following their Leader . Had wee but so much heavenly wisdome and grace as observe the goings of the Spirit , and to follow him in his owne way or path , we should not misse the will of God so frequently as wee doe ; seldome doth a Saint mistake but he shall finde , if he doe but look back where his mistake began , that there he did cease to follow his Leader ; either he did turne aside to pride , curiosity or somewhat which he should not have done , and there the Spirit which ▪ before sensibly went along with him , left him , so that he went about groping after that truth ; which before he saw by another inward secret light , only by the light of his owne reason and natural understanding ; so that sometimes a Soul which is taught by the Spirit , can say , here and here I left to follow my Leader , and ever since I have been in the dark ; whilst I went along humbly seeking after truth and the will of God , as God should make out the same to me , I saw thingsclear , and with much evidence and inward light things were made out to me , but at such a time I remember after I had got a little light into such a truth , I grew proud , and self-conceited , and wanton with what I had attained , and there I sensibly found the Spirit left me , and ever since I have been seeking after that truth , but have not had that inward light to direct me , nor than evidence nor clearness concerning the things I have found out as before I had .

Quest. But how shall I come to this , to follow the Spirit ?

Answ. 1. Observe , when the Spirit of God goes before thee , either in the discoverie of any truth , or helping thee in any thing that concerns thy practise ; sometimes the Spirit of God goes so manifestly with a Beleever , either in the helping of him in the knowledge of some truth , or performance of some duty , that a Beleever can say , Now I know of a truth that the Spirit of God is with me , and here and here he hath helped me . Hee beholds himself to see things with another light than at other times he hath done ; and such a light , as though hee would give a world for the same yet can he not attaint it when hee would ; and he feels himself to bee helped , and assisted by another strength , so as that he can say , I know now I have light from the Spirit , and strength from it ; the Spirit of God is with mee , goes before me , hitherto it hath helped me . Now observe , such times as these are , when the Spirit of God goes before thee .

Quest. But put the case the Spirit of God goes before me , and I doe not know the same , how shall I come to know it ?

Answ. There are three things , or three waies by which thou mayest know it :

1 By the present light and life it brings with it ; First , if it be in matter of teaching that it goes before thee , it brings light ; which is an inward discovery in a way of Spiritual reasons , and demonstration of the thing it teacheth to the Soul , carrying with it a strong and powerful conviction of the truth , and certainty of the thing it teacheth , unto the Soul that is taught , so as that , that very thing which the Soul formerly sought oftentimes after , by Natural light and reason , and yet remained in the dark , and could come to no certaine conclusion about it , is now in an inward and secret , and spiritually rational way made clear to it , so as that the Soul can say , I now see , and know , and beleeve that such a thing is , and how it is truth ; this inward light is much better seen and discerned in that Soul where it is , when it is , then either then or at another time can be expressed by that Soul . This light in Scripture is called Revelation , Matth. 11.27 . No man knoweth the Son but the Father , neither knoweth any man the Father save the Son , and he to whomsoever the Son will reveal him , 1 Corinth. 2.10 . But God hath revealed them unto us by his Spirit , Ephes. 1.17 , 18. That the God of our Lord Jesus Christ , the Father of glory , may give unto you the spirit of Wisdome and Revelation in the knowledge of him , the eyes of your understanding being enlightned , that yee may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints . And the inspiration of the Almighty , Job 32.8 . But there is a spirit in man , and the inspiration of the Almighty giveth them understanding . To difference the same from that light which is from Natural reason , or relation of others .

Christs Love to his owne . One SERMON on Joh. 13.1 .

Having loved his owne which were in the World , hee loved them unto the end .

THese words are brought in by the Evangelist as the result or issue of Christs actual thoughts of leaving this World , and going to his Father ; Jesus knew that his hour was come — Christ was now pondering in his minde that the time grew near , the hour was come that he must now depart out of this World to the Father , and leave his poor Children behind him in the World ; his heart now seems to be wholly possest and taken up with such thoughts , my time is come , I must depart out of this World , I must goe to the Father , I must leave my poor Disciples behind me in it ; and what doth such cogitations revolved to and fro in his minde produce ? why , new actings of love , fresh yernings of bowels towards his , that he was now to leave , having loved his owne which were now in the World , hee loved them unto the end — he had love before to his owne , but now these cogitations raise his love , sets all his love on work ; that as his heart thought of nothing so much as this , I must now leave the world ; so it vents forth it self in nothing so much as in this , love to his poor Children that hee was to leave behind him , and therefore if from hence to the hour of his death yee trace Christ , yee shall see nothing but the actings of love , the greatest love that can be .

1 He doth them a service of love in washing their feet .

2 He institutes and administers an Ordinance of Love , the Supper of the Lord .

3 He preacheth a long Sermon of love , and

4 He makes a prayer of love , chap. 17.

Nothing but love now appears in Christ to his , he forgets all their faults , their doubtings , &c. and he can think and speak of nothing but love .

And let me but a little reminde you of the time when this love did work so strongly , it was just then when Christ was going to dye ; one would have thought now Christ should have been taken up about himself , pondering upon what hee was to suffer ; no , hee forgets himself in a manner , and can think of nothing but his Children ? and therefore all his care is , not how he might get through his Sufferings , but how they might live comfortably when he should be gone , Having loved his owne , hee loved them to the end . What blessed dying thoughts were here in Christ , not malicious thoughts , not revengeful , not murmuring nor repining , because he was to dye ; not roaring and blaspheming , but thoughts of love to his .

Doct. Christs love to his owne is a choyce and an everlasting love .

In the handling of this point I shall shew ;

1 Who are meant by Christ's owne . 2 In what respects they are called Christs owne . 3 That Christ hath a love to his owne . 4 That this love it is a choyse and an everlasting love .

1 Who are meant by Christs owne ?

Ans. 1. Not all men , it is clear from the Text ; for ,

1 It is said he loved his owne in the World , not all the World his owne ; Christs owne that his love runs out unto , are clearly distinguished from the world , being not called the world , but a people in the world .

2 His owne here are such and such only as are loved with an everlasting love , for having loved his owne , he loved them unto the end ; but so Christ hath not loved all the World , for then none should ever perish , but so he hath loved all that are his owne .

2 By owne here , we are to understand Beleevers , receivers of him , such as for the present did , or for future should beleeve on him , as Joh. 17.20 . Neither pray I for these alone , but for them also which shall beleeve on me through their words .

But in what respects are Beleevers called Christs owne ?

Ans. 1. They are his owne by Donation , or gift of his Father ; what a man hath by gist is his owne , Christ hath Beleevers by gift of his Father , Joh. 6.37 . All that the Father giveth mee shall come to me ; therefore commers or beleevers are the Fathers gift , John 10. 27 , 28 , 29. My sheep hear my voyce , and I know them , and they follow me , and I give unto them eternal life , and they shall never perish , neither shall any man pluck them out of my hand . My Father which gave them me , is greater than all , John 17.9 . I pray for them , I pray not for the world , but for them which thou hast given me , &c. And who are they ? Ans. Beleevers , as vers. 20. which shall beleeve on me through their word .

2 They are Christs owne by purchase ; Purchase gives a right , Christ hath a right in his by purchase , Acts 20.28 . Take heed — to feed the Church of God , which hee hath purchased with his owne blood .

3 They are Christs owne by powerful conquest , Christ hath not only purchased them of his Father , but hee hath fought for them , and won them by conquest . There are five or six potent enemies that Christ pitched field with for the gaining of his owne , and hath won them by conquest out of the hands of them all .

1 Divine JVSTICE and displeasure ; Man was no sooner faln from God , but he fell into the hands of Justice , Justice having the Creature in bonds will not release him without satisfaction made . Christs owne ( who were in the bulk of fallen Mankind ) being now with the rest in the hands of Justice , Christ goes and surrenders up his own life in the stead of theirs , and by dying conquers Iustice , and so wins those which were his owne , ( for whom lie dyed ) out of Justices hands .

2 SIN . As man by the fall was a prisoner to Justice , so a subject to Sin . Christs own being in this vassalage with the rest , under the guilt of sin , and power of it , Christ that hee might ransome , and redeem his own , incounters this enemy likewise , giving a deadly blow to it , as Rom. 6.6 . Knowing this , that our old man is crucified with him , that the body of sin might bee destroyed , that henceforth wee should not serve sin ; and by this his ingagement hee gains his own out the hands of sin , from under the guilt of it , and the dominion likewise . This remarkable conquest of Christ over sin in the behalf of his own , we have recorded , 1 Cor. 5.55 , 56 , 57. O death , where is thy sting ? O grave , where is thy victory ? The sting of death is sin , and the strength of sin is the Law . But thanks bee to God which giveth us the victory , through our Lord Jesus Christ . Where wee have a list of those potent enemies that Christ by conquest hath rescued his own out of the hands of , three of them being brought in together ; the first is Death , which through Christs Conquest is swallowed up into victory , vers. 54. The second is Sin . The third is the Law ; over all which Christians through Christ have the victory , vers. 57. and may boldly triumph , O death , where is thy sting ?

3 Which is one in die former List , and none of the least or weakest , is the LAW . Man fallen from God falls under the curse and condemnation of the Law , the Law curses him , and condemns him ; darts down all its thunderbolts upon the head of the sinner . Christ now seeing his own among the rest lying under a curse , a sentence of condemnation ; that hee might regain his own , hee puts himself under the Curse , and saith , Curse mee , O Law , but deliver , and let go my own ; the Law streightway bends all its power against Christ , and turnes the edge of its curses upon him , but falling upon a mighty one , the Law is vanquished , and overcome , and all its Curses being plucked out of its hands , Christ taketh up his own , and in a triumphant manner carries them away from under the curse of the Law . This is lively set forth , Gal. 3.13 . Christ hath redeemed us from the curse of the Law , being made a curse for us ; for it is written , cursed is every one that hangeth on a tree .

4 The WORLD . Christs own in the Text are said to bee in the world ; how in the world ? in the world as a friend ? No , but in the world as a mortal enemy , that hates , malignes them , would if it could eat them up , Joh. 15.19 . If yee were of the world , the world would love his own ; but because ye are not of the world , but I have chosen you out of the world , therefore the world hateth you . Christ seeing his own in the hands of such an Enemy , ingageth this Enemy likewise , and will not quit the field till hee hath got the Conquest , and broken the power of this Enemy , and so redeemed his own , as Joh. 16. last . These things I have spoken unto you , that in mee yee might have peace ; in the world yee shall have tribulation , but bee of good cheer , I have overcome the world .

5 The DEVIL . The Devil is the Laws and Justices Jaylor . Man by his falling from God , coming under the power of the Law , and Justice , falleth into the hands of this Jaylor . Christ seeing his own in the croud among the rest , now in the hands of this powerful , and cruel Jaylor , that hee might ransome his own , hee falls upon this Jaylor , pitcheth a field with this potent Prince of darkness , and having given him a total foile , hee carries his own away as the glorious and triumphant spoyles and trophies of his victory . This Conquest is set forth , Col. 2.15 . And having spoyled principalities , and powers , hee made a shew of them openly , triumphing over them in it .

6 And lastly . HELL . Hell is the Devils prison ; Christs own among the rest through mans fall , and the enmity of Satan the Jaylor , were in danger to bee cast into this prison : Christ seeing this , assaults the Jaylor , breaks open the prison doors , and in token of victory hath the Keyes of the prison delivered into his hands . As when a General conquers a City or Castle , the Keyes in token of victory are delivered into his hands ; So Christ having conquered the Jaylor , and broken open the prison , hath the Keyes delivered to him . And hereby Christ frees his own from all fears of being cast into this prison , for the Keyes are not now in the hands of Satan the Jaylor who is their enemy , but in the hands of Christ who is their loving friend , and hath therefore gotten the Keyes into his hand , that they might not bee cast in , Rev. 1.18 . I am hee that liveth and was dead ; and behold , I am alive for evermore , Amen , and have the Keyes of Hell , and of Death .

Lay all together , and it will evidently appear , that Christ hath a right , a glorious right unto his own by Conquest , for hee hath fought for them with many potent enemies , and by the strength of his Almighty Arm , wrested them out of the hands of them all , who therefore now himself alone , and no other hath the right , the onely right to challenge them as his own .

4 They are Christs own by Compact , or Covenant , The Father having by Covenant put them into Christs hands : They are not onely given ( as before ) but given by Covenant , for when Christ stood a common person , a Covenant was drawn up betwixt the Father and him ; in which Christ Covenanted on his part to satisfie the Fathers Justice , the Father again Covenanted to give to Christ a seed , this is expressed Isa. 53.10 . Yet it pleased the Lord to bruise him , he hath put him to grief : When thou shalt make his soul an offering for sin , hee shall see his seed , hee shall prolong his dayes , and the pleasure of the Lord shall prosper in his hand . This Covenant ( as saith a godly man of our times ) is Dialogue-wise expressed , Isa. 49. where Christ at the first and second verses , begins shewing his Commission and Qualification , and asking what hee should have for so great a work ? God answers vers. 3. and offers low , onely the Elect of Israel . Christ who was now making his bargain , thought these too few , and therefore saith , If that were all , hee should labour in vain , vers. 4. yet tells God hee would do his work , though it were but for these , comforting himself in this , his reward should bee with God : Hereupon God comes off more friendly . Is is a light thing that thou shouldest bee my servant , to raise up the Tribes of Jacob , and to restore the preserved of Israel ; as to say , that is not worth the dying for , I value thy sufferings more than so , I will give thee for a salvation to the ends of the earth , So that Christ struck up a Covenant with the Father in behalf of those hee saves , and all that are his own , they are his by Covenant .

5 They are Christs own by Jointure or Inheritance . What a man hath as a Jointure , or an Inheritance may bee called his own ; Beleevers are Christs own in this respect , Deut. 32.9 . For the Lords portion is his people , Jacob is the lot of his inheritance , Zach. 2.12 . And the Lord shall inherit Judah his portion in the holy land , and shall choose Jerusalem again .

6 They are Christs own by a resignation of themselves , and all they have , and a subjection to him . When a man hath resigned himself , and all hee hath to another , and subjected himself to bee wholly ruled and governed by him , acknowledging all homage and obedience due to him , hee may bee called that other , and not his own . Thus Beleevers are Christs own , beleeving they imbrace him for a King , as well as for a Saviour , Rev. 15.3 . King of Saints .

7 They are Christs own by possession . Possession ( the Proverb saith ) is an eleven points of the Law ; the meaning is , that a man that hath possession will lay a great claim to right , especially if a man have possession in a just and a legal way , then possession is a double right . Christ hath beleevers for his own in this respect , for hee dwells in them by his Spirit , 1 Cor 6.19 . What , know yee not that your body is the Iemple of the Holy Ghost which is in you , which yee have of God , and yee are not your own . By faith , Eph. 3.17 . That Christ may dwell in your hearts by faith .

8 They are Christs own by Marriage-union . Christ hath linked beleevers to himself in the bond of spiritual marriage , hee having betrothed them to himself , Hos. 2.19 , 20. And I will betroth thee unto mee for ever ; yea I will betroth thee unto mee in righteousness , in judgement , and in loving-kindness , and in mercies . I will even betroth thee unto mee in faithfulnesse , and thou shalt know the Lord . So that as when a man and woman are married , the husband may say to his wife , Thou art my own , and the wife to the husband , thou art my own ; each challenging propriety in one another : So Christ and beleevers , Christ may say of the beleever hee is my own and the beleever of Christ , and thou Lord art my own .

9 They are Christs own by membership , being members of that spiritual invisible body of which Christ is head , which is set forth under the Parable of the Vine and branches , Joh. 15. and as the head may say of every member , this is mine , that is , a member belonging to that body of which I am head ; so may Christ say of every beleeving man and woman , this man and woman is my own , for hee , shee is a member of that body to which I am head .

3 That Christ hath a love to his own , appears

1 From the very nature of propriety , which loves that thing I have a propriety in above other . A Father loves his childe above anothers : Why ? hee hath a propriety in it , it is his own . The husband loves his wife , shee is his own . Propriety is a begetter of affection .

2 From that special respect hee hath to them above others .

1 Hee hath special pity and compassion towards them in all their sufferings , Isa. 63.9 . ) In all their affection hee was afflicted , and the Angel of his presence saved them ; in his love , and in his pity hee redeemed them and bee bare them , and carried them all the dayes of old . Heb. 4.15 . For wee have not an High Priest which cannot bee touched with the feeling of our infirmities , but was in all points tempted like as wee are , yet without sinne , Chap. 5.2 . Who can have compassion on the ignorant , and on them that are out of the way , for that hee himselfe also is compassed with infirmity .

2 Hee hath a special eye over them to see to it that none hurt them , Psal. 105.12 , 13 , 14 , 15. When they were but a few men in number ; yea , very few , and strangers in it . When they went from one Nation to another , from one Kingdome to another People , hee suffered no man to do them wrong ; yea hee reproved Kings for their sakes , saying , Touch not mine Anointed , and do my Prophets no harm .

3 Hee hath a special care of them to see they shall not want .

4 That this love of Christ to his own , is a choice , and an everlasting love .

1 It is a choice love , for ,

1 It is Father-like love , Psal. 103.13 . Like as a father pitieth his children , so the Lord pitieth them that fear him .

2 It is a conjugal love . What love more choice than Marriage-love , it is to bee loved as a man loves himself , Eph. 5.28 . So ought men to love their wives as their own bodies . Christ hath married beleevers , his love to them is Marriage-love .

3 It is dying love . Such love as makes him dye for the party loved . This is the greatest love of all , Joh. 15.13 . Greater love hath no man than this , that a man lay down his life for his friends . If greatest love bee dying love , then Christ did not dye for all ( as some will have it ) for hee doth not love all with the greatest love .

2 It is Everlasting love .

1 Love arising from an everlasting cause , where the cause is everlasting , the effect must bee so too . What is the cause why Christ loves beleevers ? Why , meerly his good will and leasure , hee loves because hee will love . This cause being everlasting , the effect must bee also everlasting .

2 Love supported by everlasting Pillars .

1 The Pillar of his Unchangeablenesse , Heb. 13.3 . Jesus Christ the same yesterday , and to day , and for ever , Mal. 3.6 . For I am the Lord , I change not .

2 The Pillar of his Truth and Faithfulnesse . Christ is the true and faithful one . It is a part of unfaithfulnesse to love a while , and then to cease to love ; Christ is no such lover .

3 The Pillar of his everlasting remembrance . Isa. 49.15.16 . Can a woman forget her sucking-childe , that shee should not have compassion on the Son of her womb ? yea they may forget , yet will not I forget thee . Behold , I have graven thee upon the Palms of my hands , thy walls are continually before mee .

FOR APPLICATION . As there are two things mainly held forth in the Text , both which I have in the doctrinal part spoken unto . 1 That beleevers are Christs own . 2 That Christ loves his own with a peculiar and everlasting love . So in my Application I shall speak someching to both .

For the first , Is it so that beleevers are Christs own ? Then ,

1 Christ will not see his own want . Will a Father see his childe want , when it lyes in his power to help him ? Will a loving husband see his wife want , when it lyes in his power to supply her ? Hee will not , shee is his own ; the childe is the fathers own ; the wife is the husbands own ; And think you will Christ see his own want ? Is his care less than a fathers ? love less than a husbands ? Doest thou want inward , outward wants , go to Christ and say , Lord I am thy own , and wilt thou not provide this and that for mee ?

2 Let wicked men take heed how they wrong beleevers . Though a father can bear to see another childe wronged , yet not his own ; a husband another woman abused , yet not his own wife , this provokes him , hee cannot bear it , but cries out , Why do you wrong my childe ? Why doe you abuse my wife ? Christ will not bear it to see his own wronged , but those that wrong them shall pay dearly for it . When God brought Israel out of Egypt , Israel was Gods Son , Hos. 11.1 When Israel was a childe , then I loved him , and called my Son out of Egypt . Amaleck as Israel was in the way falls upon him , God gives Amaleck a crushing blow at present , and observe it , four hundred years after God thinks of this , and destroyes Amaleck for it , 1 Sam. 15.2 , 3. Thus saith the Lord of Hosts , I remember that which Amaleck did to Israel , how hee laid wait for him in the way when he came up from Egypt . Now go and smite Amalecke , and utterly destroy all that they have , and spare them not , but slay both man and woman , infant , and suckling , oxe and sheep , Camel , and Asse . Yea observe Mat. 25. Christ at the last day will passe sentence for , or against men , as they have behaved themselves to his .

3 Let not Saints injure one another . If a Father have many children , and the one wrongs the other , hee takes it ill , Why ? because all are his own , and hee will not see his own wronged by his own ; so Christ will not take it kindely at the hands of those Saints who wrong and injure their brethren , because they are all his own , and hee will not see any of his own wronged by any whomsoever ; David was a man after Gods owne heart , yet an injury done to Uriah a godly man , cost him dear . Aaron and Miriam were both Saints , yet but for speaking against Moses in an unbeseeming manner , the anger of the Lord was kindled against them , and Miriam is smitten with the Leprosie , Numb . 12. For the second , Is the love of Christ to his owne , a choyse and an everlasting love ? then ,

1 A Saint can never fall from the love of Christ ; though he may fall so as to loose the manifestation of it , yet never the love it self , which is everlasting . If a Soul once in Christs love might fall from it , how should his love be everlasting ?

2 How blessed is the condition of the poorest beleever ; he is a man beloved of Christ , every beleever may be called Jedidiah , the beloved of the Lord , one loved with an everlasting love . Is in accounted a priviledge among men to have the love of a great man , whose love is like himself , fading and changeable ? O what is it to have the love of Christ , King of Kings ? whose love also is as himself , immutable , everlasting . Christs Favourites are never cast out of favour .

3 How then doe Saints injure Iesus Christ ?

1 By calling his love upon every turne into question ; I fear Christ doth not love me , such a time , such a day , in such a duty , I had his love , but now I fear I have lost it . What injury is this to the love of Christ ? He saith , my love it everlasting , Soul , I will love thee freely , and I will love thee for ever , for ever ; thou sayest , once I had his love , but now I have lost it .

2 By measuring his love by theirs ; When I make my love to Christ a measure , to measure . Christs love to me by . If I love Christ much , then I think Christ loves mee much ; if I love Christ a little , then I think he loves me but a little ; and if I love Christ not at all , then I think he loves me not at all . What a dishonour is this to the love of Christ , to hang it upon my love , as it the same were greatned or lessened by my love , were much , little , or not at all , as mine is . I confess , in respect of the manifestation of love it is so oftentimes , but for the love it self that is not so changeable ? for it is immutable and everlasting .

4 Take heed of sinning against this love ; If Christs love be everlasting , sin not against everlasting love , grieve not everlasting love by sinning . You think perhaps the thing you commit is but little , O know this , the lesse the thing is for which you grieve everlasting love , the greater is your sin , that for so little a thing you will grieve everlasting love . Consider Saints , Christ saith ( as it were ) to you , Souls if you will sin , you shall sin against everlasting love , you shall trample my love .

5 Serve God freely , and without fear , out of pure love ; if Gods love did depend upon our walking , then we might fear , but when it doth not so , but is everlasting , what hinders but that we should serve cheerfully without fear .

6 Labour to get a portion of this love ; Sinners , Sinners , would you have portions ? seek a portion of this love ; Dost want a portion for thy self , art poor , &c. begge a portion of this love ; say , Lord , though I have nothing else , I shall have enough if thou wilt give me a portion of this love . Fathers , Mothers , doe you want portions for your Children ( and it may be damn your Souls to get them ) O seek a portion of this love for them ; a Childe which is left here with such a portion though hee have nothing else , is better than that Childe which is heir to ten thousand pounds a year . Mothers , goe home now and tell your Children , Children , I have heard of the love of Christ , O that thou wouldest seek this portion , Childe . And poor Servants , and people that work all the week long , goe now together and say , we have heard of the love of Christ , where is everlasting rest , O that we had that for our portion , good Lord give us our portion there .

Quest. But is there any hope of attaining this love ?

Answ. Yes , this love is a free love , Hosen 14.4 . I will heal their back-sliding , I will love them freely ; &c. say , why not I have it ?

Q. But is this free to Sinners ?

A. Yes , Rom. 5.8 . But God commendeth his love towards us , in that while we were yet sinners Christ dyed for us ; would Christ give his life for Sinners , and will he not give his love to Sinners ? Nay , it was his love made him give his life .

Q. But how shall I come by this love ?

A. I say no more but this , Goe to Christ for it , goe ask Christ for it ; say , Lord give mee thy love , I have heard so much that I am taken with thy love , Lord give mee thy love . I say , come to Christ , cast thy self upon Christ in the Promise ; say , Lord , thou hast said thou wilt love freely , and why not me freely ; and for encouragement , let me leave that sweet word with you , Joh. 6.37 . All that the Father giveth me shall come to me , and him that cometh to me I will in no wise cast out . Him that comes I will in no wise cast out , whatsoever he comes for .

True Gospel Humiliation . One SERMON on Zach. 12.10 .

And I will pour upon the House of David , and upon the inhabitants of Jerusalem , the spirit of grace and of supplications , and they shall look upon him whom they have peirced , and they shall mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his first borne .

THis whole Chapter is nothing else but a bundle of precious Promises laid down in a Prophetical manner , of great and glorious things to the Church and people of God in the last dayes . It tells us what God will doe to , and against the enemies of his Church , and what God will doe for , and in his people ; and therefore if you observe it , the Prophesie of this Chapter , verse 1. it is called , the burden of the Lord for Israel , Mal. chap. 1.1 . calls his the burden of the Lord to Israel , because what he spake was mostly against Israel , in way of reproving them for their sins , and so it was directed to them ; this is the burden of the Lord for Israel , because what is here spoken , it is either something that God will doe against his enemies in the behalf of Israel , for Israels sake ; or somewhat which God in a way of Grace and Mercy will doe to Israel , or bestow upon Israel , though I take it , it is called the burden of the Lord for Israel in the first respect , in respect of what God in the last dayes will doe for Israel against his enemies , for if we take it for what God in a way of Mercy will doe to Israel , it cannot so properly be called a burden ; now here we finde God in vers. 1. being now to appear for Israel against his enemies , coming forth in the greatness of his power , be comes forth ( as the Psalmist speaks ) like a Giant refreshed with wine , and ( as Esay saies ) as one that would work and none should let it ; the first sight wee have of him , wee behold him in the greatnesse of his power , saith the Lord , which stretcheth forth the Heavens , and layeth the foundation of the earth , he comes as one travelling in the greatnesse of his strength , mighty to save ; and as hee appears in the greatness of his strength , so of his Wisdome too , that formeth the spirit of man within him , as to say ? his Wisdome is farre beyond the wisdome of any man , or of all men put together , for whatever is in any man or men it is from him , he hath put it in them , hee foreth the spirit of man within him . Thus God comes forth , being to march against his enemies in the behalf of his people , in the greatness of his Strength and Wisdome , as one that is able to doe it , and will carry the day ; and to the end that all his Adversaries might quake and tremble at the very newes and noyse of such an enemy , so wonderful in power and policy coming against them .

But you will say , What doth God doe now he is up ? why , as he ariseth in the greatnesse of his power and wisdome , so being up , hee doth great and wonderful things , and therefore at the very beginning he calls for a behold from his people , vers. 2. Behold — denoting that he would have his people in an especial manner to attend unto , and observe the things he was at present doing , and about to doe . Now what are they ? why you finde in the following words and verses , some things that he would doe against his enemies , and some things for his people .

As first , he would make Jerusalem a cup of trembling , &c. As a man that drinks up a cup of Poyson , through the operation of that within him , is inwardly filled with trembling , the Natural spirits and vitals , whilst they are in combate with the Poyson , doe tremble ; so all those which should head , and be gathered together against Gods Judah and Ierusalem , thinking to drink up Ierusalem , and to devour her , they shall finde Ierusalem to be unto them like a cup of Poyson , it should set them all on trembling , and instead of ruining Jerusalem they should bee ruined by her .

And againe , vers. 3. In that day ( i.e. in the last dayes , as I shall clear afterwards ) will I make Jerusalem a burdensome stone ? — as a man that offers to take up a great stone too heavie and weighty by farre for him to bear ; sinkes downe under the same and is crushed to peeces by it ; so those , whosoever they be , though all the earth bee gathered together , which shall make War against Gods Ierusalem , thinking to dispose of and carry her about at their pleasure , shall finde her to bee so weighty a burden , that they shall even sinke down under her , and bee crushed in peeces by her .

And again vers. 3. I will smite every horse with astonishment , and his Rider with madnesse , and I will open mine eyes upon the house of Judah . Horse and Horsemen wee know are the strength of an Army . Now when a Horse is filled with astonishment , wee see hee flyes back , and instead of offending the enemy , hee destroyes friends , and so proves the ruine of those who march out with him : And when a Horse is blinde , hee is of no use at all to doe any service in a way of offence or defence . And when a man is mad , and hath lost the use of his reason , hee can make no more difference than a very beast betwixt friends and foes , but falls upon all alike , and ever upon those that are next to him : So that it is as if God should say , In that day when multitudes of wicked men , and the enemies of my Sion shall bee gathered together against her , thinking to destroy her , and root her out for ever , then will I do this , I will open my eyes — i.e. I will cast a gracious and a merciful eye upon my Judah ; and for her sake I will make Horse and Horsemen , i.e. the whole strength and power of the enemy altogether unserviceable for the doing of any hurt or prejudice to my Sion , or for the defending of themselves from Sions stroak , which shall fall upon them , and serviceable onely for the ruining and destroying of themselves , and of one another .

And again verse 5. Here wee have a Prophesie concerning the Governours of Judah , as concernig Judahs enemies in the former verses ; and what is it ? Why this , The Governours of Judah shall say in their heart — it seems to mee , from this verse , and likewise from the seventh , that the first glorious appearing of God at this time , it shall bee amongst the common people , the tents of Judah , as vers. 7. i.e. such as have not sumptuous Pallaces to dwell in , but are right Jacobs , plain men dwelling in Tents , poor people , or the meaner sort of people ; not the poorest of all who have no Tents , no place of habitation , but are very vagrants and beggars ; nor the richest , who have their Pallaces and royal houses , but a middle sort of people , living in a plain , but an honourable and comely way , as the way of living in Tents was , these shall God first gloriously appear amongst ; and the reason seems to bee given in the seventh verse , That the glory of the house of David — i.e. that such as are of Princely and noble blood , dwelling in Courts and sumptuous Pallaces , or depending upon such places , may not magnifie themselves against , i.e. may not ( as all along from the beginning of the world to this time , it hath been an usual custome , for noble men , great men , learned men , to magnifie themselves against , and despise others ) exalt themselves above poor , meaner , ignoble , unlearned men , thinking themselves better than they , and despising of the other in their eyes : no , but that they may clearly see , that what these want in other things which they have , God hath over , and above made up to them in his glorious appearances amongst them , and discoveries of himself to them . Now I say , God shall first begin to work not upon the Governours themselves , but upon the common people , or the middle sort of people , which shall bee under their rule and government , Gods first glorious appearances shall bee amongst these , which shall dwell in Tents , and the Governours they seeing this , how wonderfully God doth appear for this people , and owns them , shattering all that do but lift up a hand against them to peeces , and brings all plots and counsels against them to nothing , they shall bee so strangely convinced , that they shall say in their hearts , i. e. privately , it may bee either for shame , or for some other carnal by-respect , they shall not own them publickly , any farther than as they are Magistrates , to use means for their defence , or as they clearly see them to bee loyal subjects , so to allow them as subjects their liberty to serve and worship God according as they are convinced his will is , and they ought to do ; but yet they shall say in their hearts ▪ the inhabitants of Jerusalem my strength ( for this ( shall bee ) is but put into the Text ) in the Lord of Hosts their God ; as to say , Well , now wee plainly see where our strength lyes , this is the very people wee must own and stick too , or assuredly wee go down , for this wee clearly behold ▪ that the Lord of Hosts is their God , and if wee do but stick to this people , wee shall have their God going along with us , and therefore without any longer controversie here lyes our strength , wee stand or fall , in owning or disowning this people .

Again vers. 7. Wee have somewhat more spoken concerning the Governours of Judah by way of Prophesie , and that is , Gods glorious appearance for them , and in their behalf , they no sooner come to own the people of God , though it bee but secretly , to say , surely these are Gods people , here lyes our strength , wee will therefore stick to these , but presently God sticks to them , and appears for them , and makes them terrible to all theirs , and his peoples adversaries ( no sooner doth any state own Gods people , but hee owns them . ) Now what is it , is spoken of the Governours of Judah ? Why this , I will make the Governours of Judah like a hearth of fire — You know , take ever so much wood and lay it on a hearth of fire , and the hearth of fire makes away with it , and it is consumed : And take a sheaf or stack of corn , though ever so great , and put but a torch into it , and that will consume it all immediately ; so saith God , shall the Governours of Judab bee , they shall consume and devoure all the people , on the right hand , and on the left , &c. wee see here ( by the by ) what is the way to make a state or a Kingdome happy , to make them prosperous and terrible to all Gods enemies , why , to own the people of God .

In vers. 8. Wee have a precious Prophetical promise made to the Inhabitants of Jerusalem , as of Gods protection over them , In that day shall the Lord defend . — So likewise of his wonderful blessing that shall in the last dayes bee upon them , in the abundant increase of their gifts and graces : God will not onely preserve their bodies from the rage and fury of wicked men , but hee will exceedingly inrich their soules with the heavenly blessings of his Grace and Spirit ; He that is feeble among them at that day , shall be as David , — that is , poor , weak , feeble Saints shall at this time have as much knowledge , and grace as David , i.e. as the most eminent of all informer ages , for David was the most eminent in his age , And the house of David shall be as God , — that is , such as before were eminent in gifts and grace , shall now have their gifts and graces so exceedingly increased , that they shall seem rather like Angels than men .

In the following verses to the end of the Chapter , wee have a repetition of what went before , in which , that which had been more largely treated of in the foregoing verses , viz. Gods preservation his people from their enemies , and ruining of his enemies , is but briefly touched vers. 9. and that which had been but touched before , viz. of the powring out of the Spirit in vers. 8. is now more fully opened and handled , in the verse of the Text , and the following verses .

And I will pour upon the house of David —

The Text ( as the whole Chapter ) is a glorious Prophesie made to the last times . In it wee have ,

1 A promise of a gracious effusion or pouring forth of the Spirit , wherein wee have ,

1 Who poures and that is God . I will poure .

2 Upon whom , i.e. The house of David , by which may bee understood men of a higher ranke ; the house of David was the Royal house , and those that came there of were of the Blood-royal . — And the inhabitants of Jerusalem , i.e. men of a lower ranke ; the meaning is , God will in these dayes poure out his Spirit upon all sorts , high and low , Prince and people , as Joel saith , Chap. 2. end . All flesh . These words litterally they are spoken of the Jewes when they shall bee converted , spiritually they belong to Christians .

3 What he poures , the Spirit , which hath here two things attributed to it , or two titles given it . First , A Spirit of grace , so called , either because it is the original , or begetter of all grace in us , or because it is given us of grace : The gift of the Spirit , is a gift of free grace . I rather incline to this than the former , because so it is more distinct from the next , of supplications , because prayer or supplication is one special grace of the Spirit ; which if wee take the first , the Spirit of Grace , that is so called , because it begets grace , then the latter , viz. Supplications , which is one special grace begotten by the Spirit in the hearts of Saints , is included in it , unless we shall take the first of grace , for the habits of grace which are first wrought in the Soule by the Spirit ; and the latter or Supplications , for the actings of those graces , one Spiritual work wherein much grace is exercised , being put for the exercise of all grace .

4 When hee pours ; this though it bee out of the text , yet it is a necessary question , and it is answered in the fore-going verse , where the time in which God will doe this is called that day . It is a phrase which is much used in the Prophets , no lesse than forty times ( as I take it ) in Isaiah , and near twenty in this Prophet ; and it is called that day for eminency sake , because this time when it shall come , it shall be a very eminent and remarkable time , such a time for peace , joy , plenty , and prosperity , glory , and liberty to the Saints , and bondage and captivity to the enemies of Gods people as the World never saw , and therefore it is called that day .

1 Noting an eminent glorious day , farre excelling all daies that ever had gone before it ; and when it is called a day , we are not to understand it a Natural day , i. e. consisting of twenty four hours ; nor of an ordinary Prophetical day , that is , a day for a year ; but of an extraordinary day , such a day as Peter speaks of , 2 Epist. 3. One day is with the Lord as a thousand years , and a thousand years as one day . Now , the time which is set forth in Scripture by this phrase of speech , that day , is sometimes taken for a larger , sometimes for a stricter time ; sometimes it is taken so strictly that it may containe not much more time , if so much , as a meer Natural day , and so we have the day of that great Battel of Armageddon , often called where it is spoken of , that day , Rev. 16.14 . and Ioel 3. and other places ; sometimes it is taken strictly , but not so strictly , and then it is put for the whole time of Christs Kingdome here on earth , from the time that he sets up his Kingdome to the end ; and this is so frequently spoken of in the Prophets that I need name no place , only I will turne you to one , because not farre from the text . Zach. 14.6 , 7 , 8 , 9. And it shall come to passe in that day , that the light shall not be clear , nor dark ; But it shall be one day , which shall bee known to the Lord , not day nor night ; but it shall come to passe that at evening time it shall be light , and it shall be in that day , that living waters shall goe out from Jerusalem , halfe of them toward the former Sea , and half of them toward the hinder Sea ; in summer and in winter shall it be , and the Lord shall be King over all the earth , in that day shall there bee one Lord , and his name one . Here we have Christs Kingdome set up , and the whole time of it is but one day , and that one day is all along called that day ; sometimes it is taken more largely , not only for the time of Christs Kingdome after hee sets the same up , but for the last dayes also , the dayes immediately before that time , wherein many glorious things , as the spreading of the Gospel , the ruine of Antichrist , and the call of the Iewes , which if it be not before , yet it shall be just upon Christs setting up of his Kingdome , and so may have reference to the time before , or after the last dayes , or the time of Christs Kingdome ; and in this sense it is here to be taken as I conceive , for the time just upon Christs setting up his Kingdome , when Gods peoples enemies shall be ruined , the Iewes called , and mourn , as here we read of .

2 A glorious effect , following this effusion , or pouring forth of the Spirit , which is twofold .

1 Upon the Senses , They shall look upon mee whom they have peirced ; which words litterally are spoken of the Iewes , who at the time of their Call shall behold that Jesus Christ whom their Nation have peirced . Spiritually , it is true of all Beleevers looking upon that Christ by faith whom their sins have peirced .

2 Upon the Affections , They shall mourn ▪ which mourning is set forth by the greatnesse of it , it shall be such a mourning , as when a man mourns for his only Son , no grief or sorrow goes so near , as grief for losse of an only Childe ; Ah! will a man say , had I lost of my estate it would never have troubled mee , but it is my Son , my only Son , I have never another , and then it shall be bitternesse ; you know the nature of bitter things , things which are bitter the taste of them will remaine a great while , it sticks by a man ; but now bitternesse , that is more , and denotes a higher degree than bitter , as the abstract is more than the concret ; so that this expression shewes , that it shall bee an exceeding great mourning , and that so too as it shall stick by them it shall not lightly passe off their spirits and glide away , and so be forgotten , and there is no more of it , as other sorrow doth , but it shall bee an exceeding great , and a remaining mourning , of which more is spoken in the next verses .

The words thus opened , yeeld us several useful observations .

Obs. 1. That the pouring out of the Spirit upon any soul , is the proper and peculiar work of God ; it is not Men , nor means , nor Ordinances that can effect this , but God alone , and therefore it is still attributed to him , Ioel 2.28 . And it shall come to passe afterward , that I will pour out my Spirit upon all flesh , &c. Isa. 32.15 . until the Spirit bee poured upon us from on high , &c. Christ himself as a Man had the Spirit poured upon him by the Father , Isa. 42.1 . Behold my servant whom I uphold , mine elect in whom my soul delighteth ; I have put my Spirit upon him , he shall bring forth judgement to the Gentiles . How many poor Souls are there that have good education , godly friends , and Parents , sit under means and Ordinances , and yet are strangers to the Spirit ; many there are who all the year long come hither and hear the Word , and there is no change in them , they were Drunkards , Swearers , &c. at the beginning of the year , and so they are still ; God hath not poured down of his Spirit upon them . O poor Souls , would you ever have the Spirit begge it of God ▪

Obs. 2. In the last dayes the pouring out of the Spirit shall be very general — on the house of David , inhabitants of Ierusalem , high and low : Ioel saith , all flesh , chap. 2. end . Sons , Daughters , Young men , Old men . In the times of the Law God gave his Spirit but only to some few extraordinary men , as Prophets , &c. in the beginning of the Gospel , God poured it downe upon many more , upon Apostles , and many Brethren , but not all ; but now in the last daies upon all flesh ( for I take it , that this Prophesie of Ioel relates to the last daies , though in the beginnings of it it was fulfilled in the Apostles time ) add so Ierem. 31.34 . And they shall teach no more every man his Neighbour , and every man his brother , saying , Know the Lord , for they shall shall know me , from the least of them unto the greatest of them , saith the Lord ; speaking of the last daies it is said , They shall all know me . So Isa. 65.20 . The childe shall dye an hundred years old , i. e. in knowledge , very Children shall have the Spirit poured downe upon them . O what a glorious time will this be , when all the Saints shall be filled with the Spirit , when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him ; and how should this stirre up every one of us upon whom these last daies are coming , if not come , to labour after the Spirit ? Is it not a shame that the nearer this time comes , the more Carnal instead of Spiritual we should be ?

Obs. 3. All grace it from the Spirit of God , the spirit of grace — we have no grace in our Nature , but all is from the Spirit , as the fruits thereof , Gal. 5.22 , 23. But the fruit of the Spirit is love , joy , peace , long-suffering , gentlenesse , goodnesse , faith , meeknesse , temperance .

Obs. 4. The gift of the Spirit is the gift of Free Grace . This is taken from those words , the Spirit of Grace , interpreted in the latter sense .

Obs. 5. One maine and special work that the Spirit of God puts Souls upon where it is , is the work of Supplication , or Prayer — and Supplications — the Spirit coming from God , it loves much to be carrying out those Souls where it is to God ; Prayer , it is a Natural work to that Soul where the Spirit is ; and as the Spirit of God puts Souls upon Prayer , so the Spirit of God acts the Saints in Prayer ; or as the Apostle saith , Rom. 8. Prayes in them , sometimes by enabling them with words , sometimes by filling them with groanes unutterable , i. e. a Soul that prayes by the Spirit , hee hath inward groanings for many things more than hee can utter , it may be he speaks one Petition , and at that instant groanes for twenty ; the groanings of the spirits in the Saints hearts whilst they are in prayer , being farre more large and extensive , than the expressions of the mouth are , or can bee ; and which may bee a matter of abundant comfort to us , the answer of God is not according to the expressions of our mouth , but the desires and groanings of his owne Spirit . O would we know then how to pray as we should ! let us labour for the Spirit , we shall never pray without it , perhaps we may speak good words , and fine expressions , as many can , who yet never prayed in their lives , and know no more what Prayer means , than I know the way to Rome ; but alas , prayer doth not lye in these things , in speaking good Language , and putting up fine Petitions , if that be all ; no , Prayer is another thing , it is the breathings of the Spirit in the hearts of the Saints after God , and to God ; many times that soul prayes , and that excellently ▪ powerfully , who perhaps is not able to speak a word , or if hee do , hee is not able to speak ten words true sense together , when as another which speaks fluently , and orderly , and that for houres together , perhaps prayes not a word all that time .

Observ . 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary . This I gather from the last thing in opening the words , viz. the time when this shall bee , that day . — Hence the word pouring is much used , when the giving of the Spirit in the last dayes is spoken of , denoting an abundant measure of the Spirit which shall at this time bee given forth , for what was formerly , wherein God did as it were drop his Spirit , now hee poures it forth , and the reasons are because God hath greater works to do in the last dayes , and the Church comes nearer to mans estate , and the people of God have more and greater enemies to incounter with than in former times they had , and therefore God gives them more of the Spirit ; what a mercy then is it to be brought forth and to live in the last dayes ? And how doth it call upon us all , the nearer these times draw on , to bee the more spiritual ?

Thus much for the Observations from the first part of the words , I come now to the second ; the effects of this powring forth of the Spirit , They shall look on him whom they have pierced . —

Observ . 7. The sins of beleevers do pierce Jesus Christ . This is implied , in that they look upon him whom they have pierced .

Observ . 8. Christ must bee looked upon as pierced by us before wee can mourn . They do not mourn , nor shed a tear till then .

Observ . 9. When Christ is looked upon as pierced by us , then wee shall mourn . They look on him , and do mourn .

Observ . 10. That mourning which ariseth from the beholding of a pierced Christ , is a very bitter and grievous mourning . And they shall mourn for him as one mourneth for his onely Son .

Observ . 11. None can thus look upon Christ , or mourn for him , but only those , upon whom God pours his Spirit . I will poure out my Spirit — and they shall look — and they shall mourn . —

I shall wave all these , and pitch upon one Observation from the latter part of the words , which is this , viz ,

Observ . True Gospel-humiliation doth arise from a looking upon a pierced Christ .

In the opening of this point , I shall shew ,

1 That it doth not arise from any other thing , and doth from this .

2 What manner of looking upon Jesus Christ that is , which doth beget true mourning , or Gospel-humiliation .

3 How this Gospel-humiliation is begotten in the soul , from a looking upon Jesus Christ .

Of the first , That it doth not arise from any other thing , and doth from this .

1 It doth not arise from nature : There is a kinde of humility in many a man by nature , but this is not Gospel-humility ; and there is too , a natural sorrow , but this is not Gospel-humiliation . This is an herbe that grows not in Natures garden ; any other humiliation saving Gospel-humiliation may grow there .

2 It doth not arise from imitation of others ; the examples of others . Some things which are not natural , are done by imitation , as an Ape will do many things by imitation , which are not natural ; but this doth arise from hence , seeing another humbled , and imitating him .

3 It doth not arise from a sense or discerning of sin in a man . Many there are who see their sin , and will acknowledge the same ( natural light convincing thereof ) and cry out of it , and yet are strangers to Gospel-humiliation : Many a one cryes out of his Drunkenness , &c. and resolves against it , I have been so and so ; O but I think I will never do so more , I will turn over a new leaf , &c. and yet are not humbled . Cain saw his sin , and run mad upon it , and Judas saw it and hanged himself , and yet were not humbled . So men may sinne till they runne mad , hang and drowne themselves , and yet not humbled .

4 It doth not arise from looking on the Law , and the threats thereof , and pressing these on the soul . Some there are , who hearing of repentance , and Gospel-humiliation , would fain get a repentance and humiliation of their own , and hereupon they run to the Law , and read over and over the Threats , Curses , and Damnations of the Law , thinking by this to do the deed , when alas poor souls , they do but knock a flint to get water out of it , none comes , and they knock , knock , knock their hearts , and the Law together , to bring forth the water of repentance , and all to no purpose , none comes .

2 What manner of looking upon Christ is this , that doth beget this Gospel-humiliation ?

Answ. It is not a looking upon Christ with the outward and bodily eyes . Thus many saw Christ when hee was here below ; yea , thus they beheld Christ who yet crucified him , and yet this did not beget Gospel humiliation in any that beheld him only thus : And thus likewise every one shall see him when hee comes , as Rev. 1●7 . Behold , hee cometh with clouds , and every eye shall see him , and they also which pierced him ; yet wee read not that this shall humble any , who are not otherwise humbled ; indeed mens hearts shall fail them for fear , men shall bee gastered , and at their wits end ; when the Drunkard and Sabbath-breaker , and hee that comes hither now to scoffe and flout and jeer , shall see Christ coming in flaming fire to take vengeance on him , they shall bee at their wits end ; mens hearts shall faile them , the Captain , and the sturdy valiant Souldier which now have hearts like Lions and Tigers , and will not bee startled though they meet with men or Devils , who have lived here prophanely , drinking , and swilling ; their hearts who never failed them shall at this day when they shall see Christ coming to take vengeance on prophane persons , faile them , and shake and quiver within them like an ashen leaf , and they shall cry to the mountains and rocks to fall on them , &c. — and yet for all this they shall bee far from having any work of Gospel-humiliation upon them , therefore it is not looking upon Christ with the bodily eyes doth it .

But that looking upon Christ which begets this true Gospel-humiliation , it is looking upon Christ with a spiritual eye , an eye of faith , that is , looking upon Jesus Christ not as if he were a man onely like other men , walking here ; but as one that God the Father sent into the world to dye for the fins of poor sinners ; and who , when hee was here did suffer death to this end , that hee might take their sins away ; and by dying hee hath washed mee , a poor foul filthy sinner , and cleansed mee from all my sins : When a poor Drunkard , &c. who hath lived like a Swine twenty , thirty , forty years , lookes thus upon Christ , hee is ashamed of himself , and mourns bitterly for his sins ; when hee can say , I have been such a vile Drunkard , such a Sot , such a Whoremaster , as there hath not been such another in the Country , and yet Christ dyed for mee , and hath washed and cleansed mee , this humbles thoroughly , this begets Gospel-humiliation .

3 But how doth this looking upon Christ as pierced for sin , beget this true Gospel-humiliation ?

Answ. 1. By clear convincing a man of sin ; There is nothing in the world which brings such clear and strong convictions of sin as this doth ; the Law hath no such convictions , as grace hath , and beholding of Christ brings : the Law , though it come and tell a sinner of a thousand sins hee is guilty of ; here , and here , and here thou hast failed , at such and such a time thou hast been drunk , been with thy Queans , yet the Law presently puts a man upon doing , which being a very natural way , the poor sinner which had a wound quite through but even now , comes and claps a duty or two on , and so all is healed up , and the man is as whole as a fish , and now hee thinks himself no sinner at all ; and therefore observe where ever the Law is most preached and urged , there men are beaten into a road of Civility , and there is no men in the world that bless themselves more , that they are in a good estate , and without sin , than these men . But now looking upon Christ , that doth fully and clearly convince a man of sin ; when a poor soul looks upon a pierced Christ , O saith the soul , what a vile wretch am I , I was drunk at such a time , prophaning the Sabbath at such a time , and suffering my children to do it at such a time , and behold , this sin , I see it piercing of Jesus Christ ; I was sleighty , formal in duty , proud , unbeleeving , envious against my brother at such a time , and behold , yonder I behold those very sins piercing of Christ . This convinceth the soul of all sins ; and it so convinceth , as the soul sees there is no other way in the world , nor help for it , but to run to Jesus Christ , and to flye to the blood of Christ : O saith the soul , I am such a sinner , and I see there is no help , nor releef in the world for mee , but yonder bleeding Christ .

2 By exceedingly aggravating of a mans sins . The Law cannot aggravate sin as looking upon a pierced Christ will and doth ; O this wondrously aggravates sin .

1 It shews that every sin I commit , is against a loving Father ; O saith the soul , thus , and thus have I done against God , and behold what a loving Father hee is to mee , yonder I behold his Son , his onely begotten Son hanging upon the Cross , and hee is whipping and wounding of him for what I have done , beeause otherwise I must have been whipped and wounded for it to all eternity : O the greatness of his love , and O the greatness of my rebellion ; O that ever I should bee such a wretch , and walk thus as I have done . —

2 It shews that every sin committed it wounds Jesus Christ , and goes to the heart of Christ . When it looks upon Christ as pierced , then it sees such a sin I committed at such a time , that comes and gives him a blow ; and such a one , and such a one , that comes and runs him in the side ; then the soul looks upon it self , and saith , O what a wretch am I , the other day I was light and wanton , and behold now I see that very sin wounding Jesus Christ ; the other day I was got with my merry companions in such a Chimny-corner with my Fiddle , my Pot and Tobacco-pipe , singing and making merry and jovial , and behold that very sin then committed , it thrust a spear into the side of Christ ; O vile creature therefore that I was , that ever I did thus ; the other day I sat dressing , and trimming , and pricking up my selfe , curling , and laying out my haire by handfulls three houres together , and altogether neglected prayer , &c. and now I see that sin , wounding Jesus Christ ; The other day I was with my Queans in such a corner , &c. railing at these Round-heads , Independents , Sectaries , &c. and now I see this also wounding Jesus Christ ; The other day I was speaking evill of my brother , grudging against him , proud , arrogant , &c. and now I see this piercing the side of Jesus Christ .

2 By bringing a pardon in hand to the soul ; looking upon Jesus Christ brings a pardon in hand to the soule . Now a man being convinced of sin , and then his sin aggravated to the highest , and then a pardon brought , this will breake his very bea rt for his sinne , to thinke that eyer hee should do thus . When a man comes to thinke thus , I am the vilest sinner that hath been in all the Country , O but yonder Christ hee hath been pierced for my sins , and behold I see him ; And to assure mee that hee is pierced for my sinnes , behold God the Father through the wound that was made in his side , hath given mee an Acquittance , and here I have my pardon in hand : which though it hath cost mee nothing , yet Christ hath paid dear for it ; and thinking and beleeving thus , hee reflects upon himselfe and his sinnes , and his heart melts all into tears ; and O ( saith the soule ) that ever I should do thus , that ever I should do thus , and now it calls it selfe Wretch , and Foole , and Devil , it hath walked so towards God ; and it is so incensed against his sinnes that were they flesh and blood , to bee fought with , as wee fight with men , it would presently try its life with them .

4 By assuring him of a Crown and Inheritance that God hath laid up for him . The Soule lookes upon Christ as pierced , and as it is convinced of sinne , hath sinne aggravated , and a pardon brought ; So also by looking upon Christ , it hath assurance given it of a Crowne it shall one day enjoy . O ( saith the soule ) now I behold that very thing , viz. my sinne , which kept mee from enjoying of a Crowne and Kingdome , Christ hath taken it away .

A Crowne from all Eternity was prepared for mee , and nothing is in the way to keepe mee from possessing of it , but this , I have been a filthy , sinfull , and a foolish creature , and have both forfeited my Crowne to Gods Justice , and given the same to the Devil : But behold yonder Jesus Christ hath bought this Crowne againe for mee , satisfying Gods Justice , and by force hath taken the same from the Devil , and hee gives it mee freely , though hee hath paid his dearest blood for it : When the soule looks upon this , and considers the infinite love of Christ in it , and its wretchedness , that it should cause Christ to suffer thus much , it is even melted and broken to peeces .

The most effectual means to kill and subdue Sin . One SERMON on 1 John 2.1 .

If any man sin , we have an Advocate with the Father , Jesus Christ the righteous .

IN the former Chapter the Apotle laies before Beleevers , that plenteous Redemption that is in Jesus Christ , and the precious vertue and merit of his Bloud to cleanse poor Sinners from their sins , vers. 7. But if wee walk in the light as he is in the light , we have fellowship one with another , and the bloud of Jesus Christ his Son cleanseth us from all sin ; and also what riches of pardoning grace and mercy are in God to poor sinners .

In the first verse of this Chapter hee makes use of these things to stirre up to holinesse of life and modification of sin in all Beleevers — These things write I unto you that you sin not — as if he should say , I doe not write these things that now you might live as you lift , and sin boldly , because Christs Bloud is so efficacious , and Gods Grace so free , no , nothing lesse ; but I write these things , that from such considerations you might be more provoked to holinesse of life , and the mortification of sin in you ; the end of these discoveries , and the use you should make of them is , purity , not prophaneness ; holinesse , not licentiousnesse ; These things write I that you sin not . By the way observe two things .

Obser . 1. That the end of Gospel Revelation is to keep men from sin , 1 John 3.8 . He that committeth sin is of the Devil , for the Devil sinneth from the beginning ; for this purpose the Son of God was manifested , that he might destroy the works of the Devil , Acts 26. ●● . To open t●eir eyes , and to turne them from darknesse to light , and from the power of Satan unto God , that they may receive forgivenesse of sins , and inheritance among them which are sanctified by faith that is in me , Rom. 8.3 , 4. For what the Law could not doe , in that it was weak through the flesh , God sending his owne Son , in the likenesse of sinful flesh , and for sin condemned sin in the flesh ; that the righteousnesse of the Law might bee fulfilled in us , who walk not after the flesh , but after the Spirit . And this must needs be the end of Gospel-Revelation , because .

1 God sent Christ to this end , Tit us 2.13 , 14. Looking for that blessed hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , who gave himself for us , that hee might redeeme us from all iniquity , and purifie unto himself a peculiar people , zealous of good works .

2 The Gospel is preached to this end , Acts 14.15 . We also are men of like passions with you , and preach unto you , that yee should turne from these vanities unto the living God , &c. —

3 The Spirit is given to this end , to make us holy .

4 It was the end of all Gods administrations , it was the end of the Legal administration , Gal. 3.19 . Wherefore then serveth the Law ? it was added because of transgressions , till the seed should come , to whom the promise was made , &c. which administration being weak , and not able to doe it , as Rom. 7.9 , 10 , 11. For I was alive without the Law once , but when the Commandement came sin revived , and I dyed ; and the Commandement which was ordained to life , I found to be unto death , for sin taking occasion by the Commandement , deceived me , and by it slew me , Chap. 8.3 , 4. For what the Law could not doe , in that it was weak through the flesh , God sending his owne Son in the likenesse of sinful flesh , and for sin condemned sin in the flesh , that the righteousnesse of the Law might bee fulfilled in us , who walk not after the flesh , but after the spiit , Heb. 7.19 . For the Law made nothing perfect , but the bringing of a better hope did ; by the which we draw night unto God . God brings in another Administration to effect that which the other could not ; as the above Scriptures shew .

Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy ; otherwise one end of this Administration is frustrated in such . If those who lived under the Law , and Old Covenant , had great obligations laid upon them , then surely ours must needs be farre greater —

Vse 2. This shewes , How great is their evil who take occasion from the grace of God to sin ; when sin took occasion from the Law , it was so aggravated , it became hereby exceeding sinful , Rom. 7.13 . let such know ,

1 They pervert the Gospel .

2 They have never learned Christ aright , Ephes. 4.17 . to the 22. This I say therefore , and testifie in the Lord , that yee henceforth walk not as other Gentiles walk , in the vanity of their minde ; having the understanding darkned , being alienated from the life of God , through the ignorance that is in them , because of the blindnesse of their heart , who being past feeling , have given themselves over unto lasciviousnesse , to work all uncleanenesse with greediness . But yee have not so learned Christ , if so be that you have heard him , and have been taught by him , as the truth is in Jesus . That yee put off concerning the former conversation the Old Man , which is corrupt according to the deceitful lusts .

3 It is a sad signe of Reprobation , Jude 4. For there are certaine men crept in unawares , who were before of old ordained to this condemnation ; ungodly men , turning the grace of our God into lasciviousnesse , and denying the only Lord God , and our Lord Jesus Christ .

4 They will daily bee more hardned in sin , Acts 28.25 , 26 , 27. And when they agreed not among themselves they departed , after that Paul had spoken one word , well spake the Holy Ghost by Isaiah the Prophet unto our Fathers , saying , goe unto this people , and say , Hearing yee shall hear , and shall not understand ; and seeing yee shall see , and not perceive ; for the heart of this people is waxed grosse , and their eares are dull of hearing , and their eyes have they closed ; lest they should see with their eyes , and hear with their eares , and understand with their heart , and should be converted , and I should heal them .

5 They will be more inexcusable , Joh. 15.22 . If I had not come , and spoken unto them , they had not had sin ; but now they have no cloake for their sin .

6 Heathens will rise up in Judgement against them .

7 Their Condemnation will be just , Rom. 3.8 . And not rather , as we be slanderously reported , and as some affirme that we say , Let us doe evil , that good may come ; whose damnation is just . Greater than others . Joh. 3.19 . And this is the Condemnation , that light is come into the world , and men loved darknesse rather than light , because their deeds were evil .

Obser . 2. That the discovery of the grace of God in the Gospel towards sinners , is the most effectual means of killing and subduing sin .

Reason ( I meane Carnal reason ) makes us beleeve that this opens a Floud gate to all licentiousnesse , and hence the wise men of the World lay the prophanenesse and lewdnesse of persons living where the grace of God is preached , upon the back of Gods Free Grace , as if the preaching of that to Sinners were the cause why Drunkards , Swearers , Sabbath-breakers live as they doe ; and hence they say , No wonder Hearers are so prophane , when their Teachers have found out such a sweet and easie way to Heaven ; but the Holy Ghost condemnes this opinion of Humane Wisdome , as scandalous to the Grace of God , yea altogether false and untrue , and tells us , that there is no such way in the world to curbe sin , to change the hearts and lives of sinners , as is this preaching of the Free Grace of God , and therefore the Apostle having revealed the Grace of God , presently saith , These things I write that you sin not ; as if he should say , if there be any Doctrine in the world will mortifie sin , keep you from it , it is this that I have written to you , I know no more powerful and efficacious means than this is ; and therefore I have written these things for this very end and purpose , that those sins which lived and reigned in you formerly , might now hereby be slaine and mortified .

This likewise the Apostle teacheth us , Rom. 6.14 . For sin shall not have dominion over you . for yee are not under the Law , but under Grace ; as if he should say ? Whilst you were under the Law sin reigned in you , and were you still under the same , sin would reigne in spite of you , but now saith he , you are not under the Law ; but under grace , and therefore sin shall not reigne over you , Grace will curb and kill it , though the Law could not doe it .

So likewise . Titus 2.11 , 12. For the grace of God that bringeth Salvation , hath appeared to all men , teaching us , that denying ungodlinesse , and worldly lusts , we should live soberly , righteously and godly in this present world . As if hee should say , doe not say , because the Grace of God appears , and is preached in the world to poor Sinners , therefore men will be prophane , and live in all ungodlinesse , no , no , the grace of God teacheth all those who hear and receive the same another lesson , to deny ungodlinesse and worldly lusts ; whereas before they were as others , Drunkards , Adulterers , &c. now they deny these things , and are by hearing and embracing the Grace of God , become professed enemies to what before they loved . So that you see the preaching of Grace it is no enemy , but a real friend to holinesse of life and conversation ; it is so farre from giving life thereto , that it quite kills and destroyes sin .

I shall give you a Reason or two , why the Grace of God is so effectual a means of the subduing of sin .

I Because the Grace of God , it begets a kind of Spiritual ingenuity in the Soul of that sinner that hears and receives the same . The more ingenuity a man hath , he is of the more yeelding nature to those things which in themselves are good , just , and honest , an ingenuous man is more inclinable to be drawne to things which are Naturally , and Morally good than another man is ; you may work more upon an ingenuous nature with a word , than you can upon another with threats , or blowes . Now , Grace makes a man ingenuous , it first puts a Principle of ingenuity in him , which being put in hee is now more easily led to whatsoever the Grace of God commands him , and from whatever the Grace of God forbids him . A stubborne Childe must be cudgelled to doe what his Father would have him doe , or avoyd what hee would have him forbear ; but an ingenuous Childe is led with a word speaking , Grace makes a wilde and untamed nature to bee an ingenuous pliable nature ; and therefore a man being now made Spiritually ingenuous , no sooner doth Grace say to him , goe , but he goes ; come , but he comes ; doe this , avoyd that , but he doth the one , and avoyds the other .

The Law doth not put such a Principle of ingenuity in a man , and therefore persons under the same , one day they are threatned , another day they feele the Whip and Rod for their sins ; another while they resolve ; vow , and covenant they will sin no more , and yet still they goe in the old track , they sin and vow , and vow and sin , and all because there is not a spiritual ingenuity wrought in them , as Grace works in all those that hear and receive the same ; but now Grace , that makes a man so ingenuous , that considering what God hath done for poore Sinners , what Christ hath suffered to take away sin , how free and willing God is to receive him , make him a Son and Heir here , give him Heaven and glory hereafter , he would not now lye swilling and sweltering in his old sins , and lusts , though hee might ; the Soul needs not now to vow and covenant a twelve month together against such and such sins it is addicted unto , no but it hears the voyce of Gods grace telling it , what Christ hath done for it , how willing God is to pardon all his sins , and bidding it doe this , avoyd that , and presently it is made inclinable to obey the voyce of Gods grace ; what saith Paul , Rom. 6.1 . Shall we sin because grave doth abound ? no , God forbid ; we have more ingenuity in us than to doe thus , because God loves us , and is willing to pardon cur sins here , and to glorifie us hereafter , shall we therefore doe what we can to grieve him , to offend and trouble him ? no , God forbid , we are more ingenuous than so : nay , we cannot doe it , our very hearts are against it , and our souls hate and abhorre the thoughts of it ; we would not for a world bee found to require the Lord thus . So , 2 Cor. 5.13 , 14 , 15. For whether we be besides our selves , it is to God ; or whether we be sober , it is for your Cause , for the love of Christ constraineth us , because we thus judge , that if one dyed for all , then were all dead ; and that he dyed for all , that they which live should not henceforth live unto themselves , but unto him which dyed for them , and rose again ; As to say , whether we be mad , or sober , judge of us as you please , yet have wee so much ingenuity as to judge thus , that if Jesus Christ dyed for us , we should now live to him ; if he came and purchased an everlasting life for us , our ingenuity makes us reason that it is a fit thing that we should live this our temporal life to him , and consecrate it wholly to his service .

What is the reason that many a poor Soul sits all the week long at the Ale-pot , Sweares , and Whores , and yet now and then he vowes and resolves against such courses , and yet cannot for his heart and bloud ( as we say ) leave them , but the Law when hee hath done such things whips and stings him , and this hardens him ; whereas did but such a poor Soul see that he is by Jesus Christ delivered from wrath to come , freed from the Law , Sin and Satan , did but God let him to see the hope of his calling , and what a happy and blessed estate hee is by Christ brought into , there would bee such an ingenuity wrought within him , that hee needs not vow and covenant to bee Drunk , and Swear , and Whore no more ; no , but his heart would abhor to deal so basely and unworthily with a God so infinite rich in love , and abounding in Grace and mercy towards him .

2 Because the grace of God it hath more full , and clear precepts to holinesse than the Law hath ; the Law , that hath ten Commands , but the grace of God , that hath many hundred Spiritual commands , wherein it injoynes spiritual obedience and newness of life ; and then the commands of grace , they are , as more , so of a more spiritual nature ; whatsoever the Law commands , Natures light teacheth , and a man may by Natures light convince a man of these things ; but now the precepts of grace are spiritual , and supernatural , such as a Natural man by Natures light cannot perceive . The precepts of grace are called , the things of the Spirit , l Cor. 2. Which the Natural man cannot perceive , but they are foolishnesse unto him , because they are spiritually discerned . Where the grace of God is preached and received , there doth the Spirit of God goe , who is a teaching Spirit , and teacheth the Soul infinite more commands , and with more clearness and demonstration doth it discover truth , than any Natural or Moral man by his Natural light , or study of the Law can ever finde out : the Law discovers to a man the outward actions of sin , and forbids these , but when grace comes with its precepts , it makes discovery of the first risings , motions , stirrings , and concupiscence of these things in the Soul , and forbids these ; and hence by reason that the grace of God ( or the Doctrine of the Gospel , for that I understand by the grace of God all along ) hath more full , higher , and more Spiritual instructions than any the Law hath , makes further discoveries of sin than the Law barely considered can doe , it comes to passe that it is the most effectual means of killing and subduing sin .

3 Because there is a power in grace for the subduing and killing of sin ; The Apostle tells us , 2 Cor. 3. that the Law it is a killing letter , that is , it is only a bare letter without any power , bidding us to doe this , and avoyd that , but contributes no assistance to us , yet tells us , if wee doe not obey it we shall be damned ; and so it is a killing letter , that is , to us , it kills us , instead of killing our sins ; but now the Gospel gives life , that doth not only command but giveth power to doe , and so is a word of life . So Heb. 12. hee calls the Law a voyce of words for the same reason , because it did command and forbid things under the penalty of Death and Damnation , and it saw the poor Creature to bee weak , and altogether unable to doe either the one or the other , and yet gave him no power at all , and so was only a terrible voyce of words to him . The Law ( as one saith ) it doth teach just as the Commandements written upon the walls doe , a poor man comes in and reads them over , and yet his heart is never the warmer , never the more fit to obey any of them because he reads them there ; but now the Gospel , on the grace of God , that brings power along with it ; a poor Soul which before lived in sins , and thought it impossible that ever hee should leave them , or have them subdued , now findes a power within him killing and subduing those sins of his ; hence it is called , The power of God unto salvation , Rom. 1.16 .

4 Because a Soul never comes to see sin in its proper colours , until the grace of God is discovered to it . Take a poor Soul that is convinced of his sins by the Law , yet doth hee not see the foule , filthy , and odious nature of his sins , and how exceedingly every sin he commits is aggravated , and how sad by reason of sin his condition is ; as doth another poor Soul , who sees his sins , and himself a sinner in the Gospel , and by the Gospel . A poor Soul that sees his sins through the vail of the Law , never comes to see the odiousness of sin , nor to hate sin for it self , nor the aggravations of his sin , as doth that Soul which beholds the same in the Bloud of Jesus , in the glasse of the Gospel . A poor Soul that sees his sin by the Law , doth not see in what a miserable and undone condition hee is in by reason of his sin ; hee sins to day , and hee sees and knowes it , and knowes too that he hath deserved thereby eternal death , and perhaps his Conscience gripes him for it ; but to morrow hee runs to his praying , and vowing , and covenanting , and here hee licks himself whole againe , thinks to make God amends by future obedience for former disobedience ; and when he hath been drunk , wanton , uncleane , cheated his Neighbour , &c. presently he runs to praying , and confessing , and resolving to change his course of life , and doe thus no more , and then hee thinks all is well , and the scores are crossed between God and him . Thus the poor Sinner conceits no danger , but blesseth himself that hee hath done God no injury , and therefore God means him no ill , and so all is well , and he is happy , when alas ( poor soul ) hee is meerly gull'd , hee feedeth on ashes ( as the Prophet speaks ) a deceived heart hath turned him aside , so that he cannot say , Is there not a lye in my right hand .

Whereas when a poor Soul comes to have the grace of God discovered to it , or the Gospel opened unto it , and it embraceth the same , it then comes to see the odious and filthy nature of its sins , how every sin peirced Christ , wounded him , made him who is blessed for evermore to lye under a Curse ; how exceedingly every sin it commits aggravated , being committed against grace and mercy , &c. O then it sees that there is no way in the world to bee delivered from its sins but by Jesus Christ , no righteousnesse will stand it in stead but Christs ; whereas before , it thought its praying , and reforming , the works of its owne righteousnesse would have saved it ; now it sees that all is nothing , sin is of so deep a dye that there is nothing in the world will , or can wash it out , but the bloud of Christ .

5 Because there is nothing of a more contrary nature to sin than the grace of God is ; the best way to destroy a contrary , is to oppose its contrary to it ; if you would put out Fire , throw water upon it ; if you would have your Chamber free from Darknesse , open the Window and let in the Light ; contraries fight and endeavour to destroy each other , and the more contrary things are , the more doe they endeavour to doe it . Now , there are no greater contraries than Sin and the Grace of God are ; Sin is the greatest darknesse , the grace of God is the greatest light ; and therefore these two are in continual fight , and labour to destroy each other ; in which Combate the Grace of God ever prevailes , as the light of the Sun being the greatest light doth ever expel darknesse when ever it comes , let it be ever so much . All light is contrary in its nature to darknesse , yet if the light be but small , and the darknesse great , wee see in will not expel it . So may I say , the Law is in its own nature holy , just , good , spiritual , contrary to sin , yet because it is but a little light in comparison of the grace of God , as it were the shining of a Candle to the Sun , and sin being the greatest darkness , it doth not therefore overcome and expel the same . And hence the discovery of the grace of God is the most effectual means to kill sin , because it is of such a contrary nature to sin , that either sin must destroy it , or it will destroy sin ; but sin never being able to doe the one , it will and doth in all those Souls which hear , and receive the same , by degrees doe the other .

Vse 1. Then see how the grace of God is wronged in the World , when men cry out , this is your preaching of Free Grace , what comes of it , but to make a company of Hypocrites , to make persons loose and prophane ; when indeed this is altogether false , and an abominable slander of the Free Grace of God ; the grace of God is the greatest motive and means to holinesse that is in the World , and if that will not mortifie sin , to be sure nothing else will doe it . Men may talk of the Law , and the terrours thereof , and the thunderings of Hell and Damnation , as the only means to kill sin ; but sure enough if the grace of God will not doe it , these never will ; it is one thing to have sin killed , another thing to have it bridled ; the Law may put a bridle upon a mans sins and lusts , but it never kills them ; but grace , that kills sin . Therefore it is an injury offered to the grace of God to say of it , that it makes men Sinners , it makes them loose , &c. for it doth the contrary , Shall we sin because grace aboundeth , no , God forbid : Thus grace reasoneth .

Vse 2. Then , wouldest thou overcome thy sins ? study the grace of God more ; the more God lets the light of his grace into thy Soule , the more shalt thou finde thy sins to dye . Many poor Soules there are which strive against their sins , and labour to keep up their hearts in waies of obedience , &c. and yet little fruit comes of all their toyl , and sweat , and tiring themselves , why , because they weary themselves out in a way of works , to get that , which is to be obtained only by grace ; they seek after Righteousnesie , and Justification , and Holinesse , and Sanctification , not by faith , not from the grace of God , but as Israel did by the works of the Law , and so doing , it fares with them as with Israel , they doe not obtaine that which they seek for . Poor Souls , you cry out , O my sins , my sins , I cannot subdue them , such and such a lust is too hard for me ; and what is the cause ? why this , you think to get the mastery of your sins by your works , and this wil never doe it .

Let mee tell you a little the road you go in to mortifie and subdue sin , you finde sin strugling within you , and overcoming you ; well , now saith the soul , by Gods help , I will overcome this sin hereupon thou takest up a resolution to change thy course of life , and to avoid all occasions whatsoever that should draw thee to sin ; This resolution it may be doth not hold , thy sin masters thee , and thy resolution too ; but sayest thou , well , yet sin , I will overcome thee , then thou fallest to praying thy selfe against it , and gettest others to pray for thee , and runnest to this Minister , and the other , and ●readest thy case before him , and askest his advice what thou shouldest do in it ; notwithstanding all this , thine own endeavours , or any help they can afford thee , thy sin is still too strong for thee ; well then , When there is no other way thou knowest left , thou fallest to keeping of Fasts , makest vows and covenants , and doest as good as swear to the Lord of heaven and earth , that henceforth thou wilt bee as godly as passes , and never sin against him more , nor do as thou hast done , and then it may bee before two dayes , or a week come at an end , thou breakest all , and art now in a worse case than ever , and even at thy wits end .

O poor souls , This is the way you go in , to get holinesse , to have your sins mortified , and this is the fruit of it , after all your striving and strugling , tugging and pulling to fetch your sins out by head and ears , they abide there still ; and the reason is , because you go about it in a way of working , whereas you should look for all from Grace , and so study the Grace of God more .

Sin it is like Sampson , binde them with ever so many iron fetters of the Law , it will snap them all to peeces . Though in some these fetters chain sin , which is because sin is willing to bee chained , that so hereby they may bee lulled asleep in a good opinion of themselves , and thereby deceive their owne souls ; yet others whom God out of love will not suffer to bee gulled in this manner , finde it otherwise , they see and know by woful experience , that all these fetters are but like so many twine threads ; bind a Lion with a twine thread , and what doe you , you were as good , and better sit still and doe nothing , for he will but tear and rent you the more : So sin , by all this , doth but rage the more . The Apostle excellently sets this forth , Rom. 7.8 9 , 10 , 11. But sin taking occasion by the Commandement , wrought in mee all manner of concupiscence , for without the Law sin was dead ; For I was alive without the Law once , but when the Commandement came , sin revived , and I dyed , and the Commandement which was ordained to life , I found to be unto death ; for sin taking occasion by the Commandement deceived me , and by it slew me . Sin taking occasion — Sin made an advantage of the Commandement to bee more insolent — Without the Law sin was dead — Sin lay still , and did not shew that livelinesse which was in it , till the Commandement came to restraine it , and then it began to bestir it self , the Commandement would have laid bonds upon it , then sin which lay asleep , and as it were dead before , gets up ; saith the Commandement , you shall be curbed and bound ; nay , but saith Sin , I will not be bound ; saith the Commandement , you shall not doe thus ; nay , but saith Sin , I will doe it , and the more because you say I shall not .

Therefore poor Soule , hast thou been toyling , and sweating , and tiring thy self with thy Vowes and Covenants one year after another , to master thy sins , and is all hitherto to no purpose ? then poor Soule take another way , for hitherto thou hast been out of the way ; labour to get a sight of the rich grace of God to poor sinners , and then thy heart will from a holy ingenuity say , What , is there such abundance of grace in God to poor sinners , is hee willing to pardon me a poor Sinner , give mee Heaven and make mee blessed for ever , and shall I bee such a Wretch as to nourish such a deadly enemy to him in my bosome , as this my sin is ? O no , no , i le never bee so base and unworthy , and deal so ungratefully with so good a God . I tell thee poor Soule , that such considerations as these are , will more weane thy heart from sin , and beget a hatred thereof within , then ever all the thunderings or terrors of the Law either will or can doe .

The Advocateship of Jesus Christ , a great ground of the Saints comfort and support under sins and infirmities . IN One SERMON on 2 Joh. 2.2 .

If any man sin , wee have an Advocate with the Father , Jesus Christ the righteous .

THe last opportunity I read these words unto you , but was then besides my own intention when I pitched on them , taken up in the way that nothing was spoken to them . I come now to the words , wherein the Apostle seems to prevent an Objection , which some poor soules from what hee had said before would bee ready to make ? thus ,

Object . You tell us that these precious Gospel-truths which now have been declared to us , are revealed for this very end , that wee should not sin ; if so , what will become of us , who have heard these things over and over , and yet still , do what wee can , wee fall into sin , and are ever and anon overcome thereby , sure wee are of all most miserable , wee are undone for ever .

Answ. If any man sin wee have an Advocate with the Father ; as if hee should say , Poor soul , wouldest thou not sin because the Grace of God is so free , and yet doest thou sin ? For all this bee not discouraged , do not throw away all thy hope , for put the case wee do sin , yet there is remedy , Wee have an Advocate with the Father .

In the words wee have ,

1 The SVPPOSITION of anevill , If any man sin , which wee are not to understand ; as though the thing spoken in way of supposition were a thing which might possibly bee , or not bee ; for it is not so , the thing is a certaine thing , that every man doth sin , none is , or can whilst hee is here bee exempted from sin , and so indeed it is not a supposition , or a thing supposed to bee , but a thing which really is . As if the Apostle should say . Well , grant it that you sin , for there is none in this world exempted from sin , any man may sin , as well those which are Fathers , as you which are children , it is not said have sinned , but do sin , relating as well to sin pre sent , and yet to come , as sin past .

2 The prescription of A REMEDY , and that is Christ Jesus our Advocate and Propitiation , — Wee have an Advocate with the Father — or rather these words are laid down as a bottome or foundation , for the faith , comfort , and support of poor Saints , against , and under all their sins and infirmities .

Of the first , viz. the evil supposed .

Doct. The best and dearest of Gods children are not priviledged from sin whilst they are here . Sin is a leprosie that cleaves to us all , more or lesse , whilst wee are in this world : Wee never read of a Saint so holy in Scripture , but look him over , and wee shall finde some spot upon him here or there ; Noah , Abraham , David , Peter , Paul , none of them were without their failings in one thing or other . It is a divine maxime , there is no man that doth good and sinneth not , All have sinned , and come short of the glory of God . Jew and Gentile ( saith the Apostle ) are all under sin .

Quest. But why doth God suffer sinne to bee in his people ?

Answ. God hath many gracious ends in it , as

1 To keep them humble . Paul had a thorne in the flesh that hee might not bee exalted above measure . Spiritual pride is one of the Saints greatest enemies , God therefore suffers sin to bee in his , that so they might bee kept low , that they might alwayes see something in them as a ground or matter of humiliation ; something that they might bee continually reflecting upon to keep them low .

2 To teach them to live by faith : Should there bee no sin in us , there would not bee that need of faith , and of living by faith , that by reason hereof there is . The more a Christian falls , the more hee is taught to live by faith : When I see righteousness in my self , I am prone to rest too much upon , and to live upon that ; but when I can see no righteousness at all , but do instead thereof , see daily , and hourly a great deal of unrighteousness , I am led hereby to live out of my selfe upon anothers righteousnesse , and hereby faith is kept in daily exercise .

3 To prevent security . The more enemies a man hath about him , and near him , the more watchful hee is thereby made . Now God suffers these enemies to abide in his children , that they may hereby bee continually awakened by the hourly alarms of these enemies , and thereby kept from security .

4 To exalt his own grace towards them . The more sin is in those that are saved , the more grace appears in their salvation , 1 Tim. 1.13 , 14. Who was before a blasphemer , and a persecuter , and injurious , but I obtained mercy , because I did it ignorantly , in unbeleef . And the grace of our Lord was exceeding abundant , with faith , and love , which is in Christ Jesus .

5 To shew forth more of his power in them : 1 In strengthening them against sin . 2 In upholding them under their falls . 3 In mortifying sin in them .

6 To make them the more compassionate of their fellow-brethren , under the like infirmities , Gal. 6.1 . Brethren , if any man bee overtaken in a fault , yee which are spiritual , restore such an one in the spirit of meeknesse , considering thy self , lest thou also bee tempted , Heb. 5.2 . Who can have compassion on the ignorant , and on them that are out of the way , for that hee himself also is compassed with infirmity .

7 To make them more to long to bee dissolved .

8 To permit wicked men hereby to bee stumbled and offended at the wayes of God .

Use . Then bee not discouraged at the sight and feeling of sin in thee , but seek God that hee would work , and wait upon him for the accomplishing of these and such like gracious ends in thee thereby .

Thus much in a word of the first thing in the Text , viz. the SUPPOSITION , If any man sin . —

I come now to the second , viz. The REMEDY prescribed , or what that is which may support and comfort Saints notwithstanding this sin that dwells in them , and that is the Advocateship of Jesus Christ , Wee have an Advocate . —

Doct. The Advocateship of Jesus Christ now hee is in heaven , is a great ground of comfort and support to Saints , against , and under all their sins and infirmities .

In the opening of this I shall shew ,

1 What this office of an Advocate is .

2 What manner of Advocate Christ is .

3 Whose cause hee pleads .

4 What hee pleads for .

5 The manner of his pleading ▪

6 The prevalency of it .

7 Why Christ is a Saints Advocate .

8 How this makes for our comfort and support .

9 What wee may learn hence as matter of our duty .

1 What is this office of an Advocate ?

Answ. The word Advocate is in Scripture no where used but in this place , therefore to finde out what it is , wee must look to the first rise of it . Now it is a borrowed speech taken from the Civil Law , in which those are called Advocates , which wee in the Common Law call Councellors . Now in Law the office of an Advocate is this , to plead in a way of Justice , and from principles of equity and justice , anothers cause , who is not so well able to plead it himself . Christs office then as an Advocate is this , to plead the causes of poor sinners who cannot themselves plead them , and that in a way of Justice . Here is the great difference betwixt Christs pleading and ours : Whensoever wee plead , wee plead but as petitioners , but when Christ pleads hee pleads as an Advocate . A petitioner hee brings his cause to the foot of mercy , and leaves it there , hee dares not appeal to Justice , lest hee bee cast ; but now an Advocate hee pleads in a way of justice , hee brings his cause to the bar of Justice , and is willing it should bee tryed by Justice , and stand or fall there . When wee come with our causes to God , wee must as petitioners throw them down at the foot of mercy , and stand to the verdict of mercy ; but when Christ takes up our causes , hee goes boldly to the bar of Justice , and pleads them there , hee makes appeals to Justice , and saith , Do but speak , O Justice , whether it bee not a fit and requisite thing that this poor sinner should have the cause go of his side . I have dyed , satisfied for him , purchased this , is it not a just and equal thing that it should go well with the poor sinner and his cause ; I will be tried even by thee , O Justice .

2 What manner of Advocate is Christ ?

Answ. 1. Hee is an Advocate in the superior Court . An Advocate in the superior Court , is better than in the inferior , because there may bee an appeal from the inferior , and a sentence there passed is not determinative , because it may bee reversed above ; but now the Laws and Decrees of the superior Court , they are binding and determinative , there can bee no appeale thence , but whatsoever is ratified there , carries the authority and force of a Law with it . Now Christ is an Advocate in the superior Court , hee is an Advocate with the Father , as in the Text ; and so Heb. 9.24 . it is said that Christ is not entered into the holy places made with hands , but heaven it selfe ; — the High Priests under the Law when they were to plead ( which was a part of their office ) they entred into the holy places made with hands , they pleaded here below ; But now Christ our High Priest and Advocate , hee is gotten into heaven it self , and there hee pleads in Gods presence , at the highest bar , hee pleads . So Heb. 4.14 . Wee have a great High Priest which is passed into the Heavens ; Heaven now is the place where Jesus Christ is Priesting of it , and where Christ is pleading with the Father for us . And hence it comes to pass , that whensoever Jesus Christ gets any sentence to bee passed for the poor sinner , it is definitive , there can bee no alteration of it , nor appeal from it , because it is the sentence of the highest Judicature , a sentence passed in the highest Court , which no subordinate power can change or alter .

Hence likewise in this respect , Jesus Christ is of all other Advocates the most useful , because hee pleads in such a place , where if hee do procure by his mediation an act to bee but once passed in the behalf of the poor sinner , whose cause hee pleads , there can never bee any repealing of that act , but it remains like the Laws of the Medes and Persians , irreversible . In our Courts of Law a man may have a sentence passed for him to day , and against him to morrow , and one Court repeals what another enacts , yea the Laws and Ordinances of the superior Courts , are subject to mutation and alteration ; but now Christ pleads as an Advocate in such a Court where every Law is binding for ever , sentences passed are unalterable ; O poor sinner , if through the mediation of Christ , thou hast an acquittance given thee of all thy sins and debts thou owest God , it is unalterable ; If a grant of any favour , it is unalterable ; If a right or title to any inheritance afterwards to bee injoyed , it is unalterable : What poor sinner is there that would not now run to Christ as an Advocate , for the pardon of his sins , grace , heaven ? &c. which if once granted to him , shall bee his surely , unchangeably for ever , even for ever .

2 Hee is an Advocate that is gifted and qualified for the worke . Many times a just and righteous cause suffers through the weakness of him that hath the mannaging of it ; But now Christ is an able Advocate , a gifted Advocate , one fit for the work . See Isa. 42.1 , 2 , 3 , 4. Behold my servant whom I uphold , mine Elect in whom my soul delighteth : I have put my Spirit upon him ; hee shall bring forth judgement to the Gentiles : Hee shall not cry , nor lift up , nor cause his voyce to bee heard in the streets . A bruised reed shall hee not breake , and the smoaking flax shall hee not quench : Hee shall bring judgement unto truth . Hee shall not faile , nor bee discouraged , till he have set judgement in the earth . See how God hath fitted him : God upholds him , puts his Spirit on him , &c.

But there are two things in a more especial manner , which speak his fitness and qualification as to the work .

1 Hee shall mannage all his causes very tenderly , and so as hee will bee sure they shall not bee the worse by his taking them in hand , vers. 3. If it bee a poor bruised cause which will hardly hold together , hee will bee sure so to mannage it , as that it shall not bee broken . If it bee a pitions cause that hath abundance of evill in it , but a very little that can bee said for it to make it good , hee will bee sure hee will not let that little bee lost . 2 Hee will bee undaunted notwithstanding all the opposition hee meets with ; and all the flaws hee findes in the cause hee pleads , and never give over till the judgement goes of his side ; and hence Matth. 12.20 . A bruised reed shall hee not breake , and smoaking flax shall hee not quench , till hee send forth judgement unto victory . What is here read truth , is there victory ; noting that whatsoever difficulties or discouragements hee meets with , hee will not bee daunted , nor give over till hee hath gotten victory in judgement , obtained to have the sentence passed on the sinners side , bee the cause ever so poor , or tottered , or bruised that hee pleads . Many times when an Attorney or Councellor , resolving to bee just , sees the cause so ill , that hee thinks hee shall make nothing of it , hee is discouraged , and will not undertake it . But now Christ will not bee daunted , nor discouraged at the oppositions and discouragements hee meets with , but will proceed till hee hath gotten victory in judgement .

3 Hee is an Advocate that hath a lawfull call to the Bar. In our Common and Civill Law , there are degrees of Lawyers , wee have our students at Law , our Councellors , and Serjeants , and sometimes it so falls out , that a studient of the Law is better able to plead the Clients cause than a Serjeant ; yet because hee hath not his degree upon him , hee is not called to the Bar , and so being not called to the Bar , hee cannot plead . Sometimes perhaps such a one stands by , and hee sees a poor mans cause through the weakness of him that mannageth it go to the wall , and hee could help him , and would willingly do it , but now because hee hath not a call to plead at the Bar , hee may not . Now Jesus Christ is such an Advocate which is not only gifted and able , but hath also a lawful call to the Barre to plead , Heb. 5.4 , 5 , 6 , 10. And no man taketh this honour unto himself , but he that is called of God , as was Aaron ; so also Christ glorified not himself to bee made an High Priest , but he that said unto him ? Thou art my Son , to day have I begotten thee ; as he saith also in another place , Thou art a Priest for ever after the order of Melchisedeck , vers. 10. Called of God an High Priest after the order of Melchisedeck . God called him out to the work , he is Christ , i. e. anoynted to it ; yea , he is alone called to it , there is no other joyned with him , as Co-partner with him in this Office , which makes his call to the Barre of Gods Justice , to plead there in the behalf of poor Sinners so much the greater , because the Cause it self of poor Sinners must wholly faile , if hee doe not undertake the mannaging of it .

4 He is a faithful Advocate ; Advocates among men are unfaithful oftentimes , the poor Clients cause oftentimes perisheth , not so much from the unskilfulnesse or weaknesse , as the unfaithfulnesse of him whom hee entrusts it with . But now Christ is a faithful Advocate , and therefore in the text , as he is called an Advocate ; so he is also called the Righteous . And so Heb. 2. he is said to bee a faithful High Priest , hee is such an Advocate as will not deceive his poor Clients . Thou mayest O poor Soul trust thy Cause with Christ , he will not deceive thee ; it is a great jealousie many times a poor man hath ( and perhaps from ground enough ) that his Lawyer deceives him . Put thy case over to Christ , thou shalt be freed of this jealousie .

5 He is an Advocate that hath the Law and Justice on his side ; Many times a good Advocate loseth his Cause , because the Law is against him , and it would be injustice should he carry it ; Law and Justice are above the Lawyer . But now Christ is such an Advocate as hath Law and Justice for him , they are both of his side ; here the Lawyer ( if I may so speak ) is above the Law , and here it is Law because the Lawyer saies it ; in others , the Lawyer therefore saith it , because it is Law , but here it is Law , because he saies it . If you should have a Cause upon the trial , and should have assurance of these three things ; First , That you have the ablest and most faithful Counsellor to mannage your businesse that the whole Kingdome doth afford . Secondly , That the Principles of Justice give the Cause unto you ; and , Thirdly , That the Law in the whole and every part of it , is of your side , how confident would you bee that you should carry it ? Sinners , there is never a Cause that you entrust the Lord Jesus Christ with , but you shall have assurance of all these things ; first , that you have the best , the mostable and faithful Advocate which Heaven or Earth affords ; and then that both the Principles of Justice and the Law are for you ; for whatever cause it is Christ pleads , be hath both these of his side .

6 He is such an Advocate as hath the Judge of the Court of his side ; it is no little priviledge to have the Judge of a mans side , a Counsellor befriended may speak when another shall have his mouth shut . Jesus Christ hath the Judge of the Court where he pleads on his side , being his Father , and therefore Christ is befriended ; when the Devil shall bee commanded silence , and have his mouth stopt , then Christ shall have free liberty to speak , and plead his Cause .

7 Hee is a prosperous and successful Advocate ; such an Advocate as ever hath , and doth carry his Clients Cause . Should you hear of an Atturney , or Counsellor that never took Cause in hand but carried it , what flocking think you would there be from one end of the Country to the other to such a man ; such a one should not want practice . Beloved , Christ is such an Advocate , which never yet took up Cause but carried it , and therefore he is Jesus a Saviour , such an Advocate as hath , and doth save his Clients harmlesse . O let him not want practice , bring , O bring your Causes to him .

3 Whose Cause it is that Jesus Christ as an Advocate pleads ?

Ans. 1. Not the cause of all men , John 17.9 . I pray for them , I pray not for the world , but for them which thou hast given me , for they are thine . Though there are Advocates for a Town or Corporation , of County , yet never was there such an Advocate heard of , as was to plead the Causes of all the World , Christ is no such Advocate . But.

2 The Causes Christ pleads are the Causes of the Elect , these whom the Father hath given Christ ; now , the Elect of God are either such as are for the present in their unregenerate estate , yet in Gods secret Decree of election , or else such as are regenerated ; the Causes of both these Christ pleads , such of Gods Elect which are not regenerated he pleads for them , that they might be converted , and by reason of this intercession of Christ , the patience of God bears with them all the time of their unregenerate condition ; such as are regenerated he pleads for them , and by vertue of this intercession they are preserved , their Graces are quickned , their Corruptions mortified , they comforted , strengthened , &c. both these are set forth in that place of Iohn 17.20 . Neither pray I for these alone , but for them also which shal beleeve on me through their word . First , He prayes for Disciples converted ; Secondly , for those that were to bee converted .

4 What those things are that Christ intercedes for .

Ans. 1. Hee pleads for his Church and people in general .

1 He pleads for the peace , welfare , and prosperity of his Churches , Zach. 1.12 . Then the Angel of the Lord answered , and said , O Lord of Hosts , how long wilt thou not have mercy on Jerusalem , and on the Cities of Judah , against which thou hast had indignation these threescore and ten years . The Church was at present in a low condition , in the bottome , as vers. 8. the Enemies of God did ride the backs of the people of God ; Christ in this condition pleads for his Church , vers. 12. and what hee pleaded for you may perceive by the answer he hath , vers. 13 , 14 , 15 , 16 , 17. And the Lord answered the Angel that talked with me with good words , and comfortable words ; so the Angel that communed with me , said unto me , cry thou , saying , Thus saith the Lord of Hosts , I am jealous for Jerusalem , and for Zion with a great jealousie ; and I am very sore displeased with the Heathen that are at ease ; for I was but a little displeased , and they helped forward the affliction . Therefore thus saith the Lord , I am returned to Jerusalem with mercies , my House shall be built in it , saith the Lord of Hosts , and a line shall bee stretched forth upon Jerusalem ; cry yet , saying , Thus saith the Lord of Hosts , my Cities through prosperity shall yet bee spread abroad , and the Lord shall yet comfort Sion , and shall yet chuse Jerusalem .

2 He pleads for the union of his Saints and Churches , Ioh. 17.21 . That they all may be one , as thou Father art in me , and I in thee , that they also may be one in us ; that the world may beleeve that thou hast sent me . How should this stirre up Saints in divided times to union ! doth Christ plead for union above , and shall we wrangle below ? Doth he endeavour it with his Father , and shall not wee endeavour it with one another ?

2 He pleads for particular Souls .

1 He pleads for Gods forbearance of them in an unconverted estate , Luke 13.8 . And he answering said unto him , Lord , let it alone this year also , till I shall digge about it , and dung it .

2 He pleads for their conversion , Luk. 23.34 . Then said Iesus , Father , forgive them , for they know not what they doe .

3 He pleads that they might bee delivered from the evils of the World , Iohn 17.15 . I pray not that thou shouldest take them out of the world , but that thou shouldest keep them from the evil .

4 He pleads for upholding Grace in temptation , Luke 22.31 , 32. And the Lord said , Simon , Simon , behold , Satan hath desired to have you , that he may sift you as Wheat ; but I have prayed for thee , that thy faith faile not .

5 He pleads for the Comforter to bee given to them , Joh. 14.16 . And I will pray the Father , and hee shall give you another Comforter .

6 He pleads for his continuance with them , Joh. 14.16 . That hee may abide with you for ever .

7 He pleads for their perseverance , Joh. 17.11 . And now I am no more in the world , but these are in the world , and I am come to thee holy Father , keep through thine owne Name those whom thou hast given mee , that they may bee one as we are .

8 He pleads for their Sanctification , vers. 17. Sanctifie them through thy truth , thy Word is truth .

9 He pleads for their glorification , vers. 24. Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my glory which thou hast given mee .

5 The manner of his pleading .

1 He presents the persons of his Saints before his Father ; saith Christ , such a thing I plead for , and behold here is the Person , see what hee is , in how near relation to me ; they are those that thou hast given me , they are mine , and they are thine ; see Lord , they are no other I speak for .

2 Hee presents all the wants of his Saints ; he spreads these before God , Lord , they want preserving grace , persevering , sanctifiing , &c. —

3 He presents his owne merits and righteousnesse before his Father ; Lord , saith Christ , is there no righteousness in this poor sinner , behold here is righteousness ; Doth thy Justice require satisfaction , behold here it is . I have glorified thee , it may bee Lord these sin , and dishonour thee , but I have glorified thee .

4 Hee mannageth their cause as his own , in his own Name . Hee takes up their cause and saith , Lord , their cause is my cause ; it is the cause I am ingaged in , and have dyed for , Joh. 17.10 . I am glorified in them , as to say , Lord , if it were onely for them , indeed thou mightest deny mee , but their cause is my cause ; their cause and mine , their glory and mine , is linked together .

5 Hee useth arguments with the Father ; hee doth not barely plead , but useth arguments . What arguments in John 17. ( the pattern of Christs Intercession in heaven ) doth Christ use with his Father , vers. 6 , 7 , 8 , 9 , 10 , 11 , &c. Hee answers all the Objections that Satan brings against poor souls . See Zach. 3.1 , 2. And hee shewed mee Joshua the high Priest standing before the Angel of the Lord , and Satan standing at his right hand to resist him . And the Lord said unto Satan , The Lord rebuke thee , O Satan , even the Lord that hath chosen Jerusalem , rebuke thee , is not this a brand plucked out of the fire ?

6 Hee useth authority in pleading , Joh. 17.14 . Father I will — hee layes a kinde of heavenly command ( as I may say ) upon the Father , hee leaves his petitions as his will which must bee fulfilled .

6 The Prevalency of Christs Intercession .

1 The person pleading is a great person , Heb. 4.14 . a great High Priest , — and that in a threefold respect . First , great indignity , such will bee heard , hee is King of Kings . Secondly , great in power , and so able to give whatsoever hee pleads for , and therefore undoubtedly will not let his prayers bee lost . All power is given to mee . So Joh. 14.13 , 14. And whatsoever yee shall aske in my Name , that will I do , that the Father may bee glorified in the Son . If yee shall aske any thing in my Name , I will do it . If anything in heaven or in earth bee useful for Saints , hee can command all . Thirdly , great in favour with God ; long acquaintance makes persons great in favour , Christ was from eternity brought up with the Father ; near relation makes persons great in favour , and Christ is the onely childe of God . A man that is great in favour will prevail when another cannot .

2 The person hee pleads with , is his Father ; Hee is Gods Son , his onely Son , the pleading of a Son is very prevalent with his Father . This the Apostle makes use of , Heb. 4.14 . Seeing then that wee have a great High Priest that is passed into the heavens , Jesus the Son of God , let us hold fast our profession . Yea hee is such a Son as was ever obedient to his Father , and hee pleads this his obedience ; Had you a childe that never angred you , and hee should come and say , Father I never angered you , I pray do not deny mee such a request , could you deny him ? when all the servants in the house cannot procure such a thing to bee done , the Son doth but come and say , Pray Father let it bee done , and it is done . Jesus Christ cannot but prevail , because it is his Father hee pleads with .

3 The cause hee pleads , is a cause of Justice . Many times when a great person , or one in near relation to the Judge pleads , though his cause bee unjust , yet hee carries it ; what then , will Christs pleading do , who is so great , in so near relation to the Judge , and hath a just cause too , think you ? Will not hee prevail ?

4 The person hee pleads with is our Father , which further shews the prevalency of Christs Intercession . If a Father have a childe hee loves dearly , a little intreating will make him willing to do any thing for his good : But now if another dearly beloved Son should come and plead for this childe with his father , and the childes Father too , how prevalent would that plea bee ?

5 God hath appointed him this as his office , to plead . Hee is an Advocate called by God , Heb. 5.4 , 5. And no man taketh this honour unto himself , but hee that is called of God , as was Aaron . So also Christ glorified not himself , to bee made an high Priest Psal. 2. Ask of me — God would never have put Christ into this office , were hee not willing to bee prevailed with ; whensoever Christ pleads , God remembers that hee put Christ into this office , and this makes his pleading very prevalent .

6 God is as willing to give those things hee pleads for , as hee is to plead for them . If a man bee but willing to give , there needs not much argument to prevail ; saith Christ , Joh. 16.26 , 27. I say not I will pray the Father for you , for the Father himself loveth you ; as to say , I do not say that you shall have all meerly because I pray , as if the Father were unwilling , and my praying made him willing ; no , nor so , The Father himself loveth you , and is willing to give you mercy , though I pray not , as to say , I need not to pray for any want of love that is in the Fathers heart to you , or willingness to give mercy , if that were all , I need never pray : How willing then must hee needs bee when I pray ?

7 Why Christ is a Saints Advocate .

1 Reason , Because it is a part of his office , viz. his Priestly office , and Christ will not have any of his Offices lye vacant .

2 Because it is much for Christs honour , that the whole work of our salvation from first to last , should bee so mannaged , as that hee should still have a hand in it , and every part thereof .

8 How this makes for our support and comfort , against , and under all our sinnes and infirmities .

Answ. In these three things .

1 By Christs Advocateship , God the Father is put in continual remembrance of that full and satisfactory sacrifice which was once offered for sin . Hence Christ who intercedes for ever , Heb. 7. his blood is said to speake , Heb. 12.24 . And to the blood of sprinkling , that speaketh better things than that of Abel . How did Abels blood speake ? Not with an audible voyce , but by a teal representing Cains sin before God the Father . 2 By Christs Advocateship , there is a continual application of pardon to the soul . Christs death did purchase , his intercession doth apply : and the application of pardon , although it were perfected at once , yet it is reiterated over and over ; every new manifestation being as it were a new application . 3 By Christs Advocateship Satan our enemy hath his mouth stopped above . The Devil is busie in accusing of Saints , but now Christ comes , and saith hee , Lord , this is an enemy , what hee speaks is false , and hee speaks it out of malice . Just as wee see it sometimes at Sessions , or Assizes , such a one comes and layes an accusation against such a one , but in comes some Councellor that is very great and inward with the Judge , and saith , May it please you my Lord , such a one is a very honest man , I know him well , and yonder is a base fellow that accuseth him out of spleen , and what hee saith I will evidence to bee false , and hereupon the man hath his mouth stopped .

Lastly , What wee may learn hence as our duty .

1 Come to Christ poor soul , not withstanding all thy sins and infirmities . Thou hast committed such and such sins against Christ , and therefore art afraid to come to him : Consider Christ is an Advocate on purpose for the comfort and incouragement of thy foul against sin , the Apostle layes down Christs Advocateship here as a refuge against sin . Come , Christ will sue thee out a pardon : I do not say that this is all Christ is an Advocate for , to deliver from the guilt of sin ; no , Christ is an Advocate too , to plead for all grace for thee . But I say this is one special end of Christs being an Advocate , and the great end laid down here in the Text , to secure thee from guilt . The ability of Jesus Christ to save to the uttermost , Heb. 7. is put upon this Office of being an Advocate .

Object , O but I fear Christ doth not intercede for mee , were I sure of that I should come .

Answ. Hee intercedes for those that come , and therefore come , and thou mayest bee sure hee intercedes for thee .

2 Doest thou finde at any time the Spirit inabling thee to poure out thy soul with groans here below , then assuredly Christ prayes for thee above .

Object . But though Christ intercede for mee , yet will hee continue to intercede , Will not my sin make him give over interceding ?

Answ. Hee intercede alwayes ; hee ever lives to make intercession , it is the work ( as I may say ) hee lives in heaven to do , it is his calling , and Christ should bee out of his calling should hee not do it . Intercession is as much his work in heaven , as dying was on earth .

Object . 3. But I eye my own salvation much in coming to Christ , will hee intercede for such a comer ?

Answ. Hee intercedes for those that come , to him for salvation : Hee lives to make intercession for them .

2 Duty . Let us hold fast our profession , Heb. 4.14 . Seeing then that wee have a great High Priest that is passed into the Heavens , Jesus the Son of God , let us hold fast our profession . And Chap. 10. vers. 23. Let us hold fast the profession of our faith without wavering , for he is faithful that promised . Doth Christ own us above before his Father ; let us own him before men .

3 Duty . Let us love Christ more , and minde his glory more . Is his love such , as that he here on earth did lay out himself for us , and in Heaven hee is laying out himself for us ; Then let us love him more , and minde his glory , and his honour more .

4 Duty . Let us bee frequent in our addresses to God by Christ .

1 Let us come with more boldness , seeing wee have such a one to speak for us .

2 Let us come with more confidence .

5 And lastly , Let us improve this Intercession of Christ . First , Improve it in all our wants . Secondly , In all our doubts and fears . Thirdly , In all our duties . Fourthly , In all our falls . Fifthly , In all our temptations . Sixthly , In the busling of all our corruptions .

And in it , Let us improve first , The continuance of it , i.e. There is no time wherein Christ doth not intercede . Secondly , The perfection of it . Thirdly , The prevalency of it . Fourthly , The continual acceptance of it .

The onely way for Saints to bee delivered from the Errors and Evils of the Times . IN Two SERMONS on 1 Tim. 6.11 .

But thou , O man of God , flee these things , and follow after righteousness , godliness , faith , love , patience , meekness .

IN the former verses the Apostle discovers and condemns the evil practices and opinions of sundry false reachers crept in amongst the Churches in his dayes . In this , hee warnes Timothy ( and in him all Christians , for the words are not spoken to Timothy as a Minister onely , but also as a Christian , it being the duty of all Christians , though of those in such place more especially ) to shun and avoid these men , their principles and practices . But thou , O man of God , flee these things , — which that they might do , hee sets them about work of another nature , Follow after righteousness , godliness , &c. What is the meaning of this ? I shall not explain the several termes and things , onely this learn , they are all spiritual things , and of another nature to those things the false teachers cryed up : So that in general the meaning is , Follow spiritual things : Wouldest thou escape the Errors and Evills of these men ? Then do not ( as they do ) stand doting about empty questions , but follow after , pursue high and spiritual things , make it thy work and business to minde and speak such things .

I shall speak only of the latter part of the words , and of them only as they are a direction ( though more is in them ) given to Timothy , and all beleevers , how they may escape the Errors and Evills of false teachers . Follow after righteousness . —

Doct. The only and special way for a Saint to be delivered from the Errors , and Evills of the Times hee lives in , is , to have his heart as much as may bee taken up with , and his spirit exercised about high and spiritual things . I shall prove this point from

1 Tim. 4. Where the Apostle having foretold the dangerous errors of the latter times , vers. 1.2 , 3. presently mindes Timothy of spiritual things , as the onely preservatives against distempers of this nature . Vers. 7. and 12. Exercise thy self rather unto godliness . Bee thou an example of the beleevers , in word , in conversation , in charity , in spirit , in faith , in purity .

2 Tim. 2.22 . But follow righteousnesse , faith , charity , peace , with them that call on the Lord out of a pure heart . Having certified Timothy of the dangerous errors , and fearful miscarriage of Hymenaeus and Philetus , hee straightway gives him in charge to minde spiritual things ; as if hee had said , Had Hymenaeus and Philetus laid aside their vain bablings , and minded these things more , they would never have miscarried as they have done .

So 2 Tim. 3. Having foretold of those perillous times which should bee in the last dayes , vers. 1 , 2. — and given Timothy to understand that some there were already abroad , whose temper and manners were like them , which in after times should arise , yers . 6 , 8. hee presently mindes him of the spiritualnesse of his own conversation , as a pattern for him to imitate , vers. 10. stirring him up thereto , vers. 14. But continue thou in the things which thou hast learned , and hast been assured of , knowing of whom thou hast learned them .

So also to Titus , having in Chap. 1. marked out , and warned Titus of a dangerous sort of men , vers. 10. and 16. In the two next Chapters hee puts Titus on to minde and follow spiritual and practical matters , But speake thou the words which become sound doctrine , Chap. 2. vers. 1. &c.

In Rom. 14.17 . When there were contentions in the Church , about observing dayes and eating meats , hee labours to withdraw them from questions of this nature , to the minding and attending of things more spiritual , as not to offend their weak brethren , vers. 13. and to minde righteousnesse , peace , and joy in the Holy Ghost , vers. 17.

So when there was strife in the Churches of Galatia about Circumcision and legal Ceremonies , some being brought to beleeve and practice these things , the Apostle recalls them to spirituals , Chap. 5.6 . and Chap. 6.15 . telling them that in Christ , or in the dayes of the Gospel , these were not the things to bee minded , but the new creature , and faith which worketh by love .

In Coloss. 2. When many were drawn to strange and sottish errors and practices , that others ( who were yet pure ) might not bee defiled and led a way , as hee saith , vers. 4. hee calls them to minde spiritual things , vers. 2 , 3 , 6 , 7 , 8 , 9 , 10. telling them that the onely cause of others miscarriage , was the neglect of these , vers. 19.

Yet farther , in Heb. 13.9 . The Apostle having admonished beleevers to beware of errors and strange doctrines , hee gives them this rule for a preservative , to labour that their hearts might bee established with grace .

To end , in Jude 20.21 . The Holy Ghost having deciphered in the former verses the false Apostles , and given them their doom , hee exhorts to this very duty , as the best remedy against such evils . But yee beloved , building up your selves , on your most holy faith , praying in the Holy Ghost , keep your selves in the love of God , looking for the mercy of our Lord Jesus Christ unto eternal life .

All which Scripture allegations ( wherein I have been more large than is usual , by reason of the usefulness of this truth , and sutableness thereof to these times ) argue the truth of the Doctrine , viz.

That the onely and special way for a Saint to bee delivered from the Errors and Evils of the Times hee lives in , is , to have his heart as much as may bee taken up with , and his spirit exercised about , high and spiritual things .

In the further carrying on of this I shall handle two things .

1 What I mean by spiritual things . 2 Why the exercising the heart in these , is such a special way , to preserve a Saint from the errors and evils of the times hee lives in .

Concerning the first , By spiritual things , I understand such things as either tend to the glory of God , the edifying my brother , the winning of souls , the begetting and increasing of my own peace , the mortifying of sin in mee , the quickning of grace , &c. Such things as these I call Spiritual , and all principles and practices whatsoever which produce these , or such like effects , I may terme spiritual truths , and spiritual works : And on the other side , whatsoever opinion or practice it is , which doth not produce such like effects , but the contrary , I may justly exclude from the name of Spiritual . Thus you have a general notion of what I mean by spiritual things ; but now for our helpe in the exercising of our hearts about spiritual things , it is very needful that wee have yet a more distinct and particular knowledge of those spiritual things our hearts should bee exercised about , which things though they are many more than I am able to speak of , or if I were , have time to do it , yet for the helpe of those who for want of matter , are at a losse what to exercise their hearts about , and so usually take that which comes next to hand , which oftentimes turns to their undoing ; I shall therefore , having a large field before mee , glean together some few handfuls of spiritual things , which may serve for matter for us to exercise our hearts about .

As to begin with that in finite eternal , incomprehensible love of God to poor sinners ; how freely God loved them , when as yet there was nothing lovely in them , yea how this love was towards them from all eternity , and continues to eternity again : And also how fruitful this love and grace of God towards them hath been , appearing , as in electing and choosing them in his Son Christ , from all eternity , to bee vessels of glory , and heires of salvation , who naturally were of that very lump whereof many become vessels of dishonour , and heirs of damnation ; so also in the fulness of time in sending his onely begotten and beloved Son , who was fore-ordained to bee a Prince and a Saviour , out of his own bosome into the world , there by him to accomplish his own eternal decree concerning the salvation of his Elect. This is a thing our hearts should bee much taken up with , and our thoughts exercised about .

Again , How that this Jesus Christ the onely begotten of the Father , being sent into the world , did willingly part with for a time , all the glory that hee was right heire unto , and possessor of above , and took upon him ( that so hee might accomplish the work of our redemption ) our nature , being made man , and born of the seed of David , according to the flesh , so exceedingly honouring humane nature , far above the nature of Angels ( which hee took not ) by uniting it to the Divine .

Again ( which our hearts should bee much exercised about ) how that together with this our nature , hee tooke upon him the infirmities and miseries thereof , being poor , hungry , made a reproach , persecuted , and tempted , &c. that hee might bee in all things like unto his brethren , and bee made a merciful , and faithful High Priest , and such a one as might bee touched with a feeling of our infirmities , and might sympathize with us , in , and under them all ; and how that after hee had finished all things which were to bee done by him for our good , hee last of all offered up himself a sacrifice for us , bearing our sins in his own body on the Tree , together with all the wrath of his Father due to us for all our sins , whereby pouring out his soul unto death , and making it an offering for sin , hee gave full satisfaction to his Fathers Justice for the transgression of his people , whom by his death hee delivered from wrath to come , blotting out the hand-writing that was against them , and contrary to them , taking it out of the way , and by this one offering , perfecting for ever all them that were sanctified , or set apart by the Father .

Again farther , How that having dyed for our sins , he is risen again for our justification , declaring himself to have gotten the day of the Law , Sin , Hell , and the Devil , & all the enemies of our salvation ; and likewise alluring us hereby that wee are already in him acquited , God having forgiven us all our trespasses , and shall assuredly one day rise ( as hee is risen ) to live with him in glory hereafter , when this our corruptible shall put on incorruption , and this our mortall shall put on immortality , and death shall bee swallowed up into victory .

Again ( which our hearts should bee much taken up with ) How that Jesus Christ being now risen , hee as the common person of the Saints , and as a glorious Conqueror is ascended up into heaven , herein triumphing over Principalities and Powers , which he by his death had spoyled , making a shew of them openly , and leading captivity captive ? where being arrived , hee is sate down at the right hand of the Father , upon the Throne of Majesty in the heavens , having Angels , Principalities and Powers made subject unto him , and all his enemies under his feet , himselfe being invested with Majesty and Glory , Sovereignty and Power , Authority and Judgement , all which hee improves for the good of his Saints .

Again farther , How that the Saints as considered in him their common person , are quickned together with him , and raised up together , and made to sit together in heavenly places , being sharers and partakers with him in his life and death , in his humiliation and exaltation , hee personating them in both , having his wisdome , righteousness , riches , holiness , made over to them ; so that they are compleat in him , and of his fulnesse doe receive grace for grace .

Again yet farther , how that Jesus Christ being now in the heavens , is there imployed in making preparation , and providing mansions for his Saints against they come thither ; and is continually ready to , and busied in presenting the wants and petitions of his people to his Father ; hee also himselfe in all our exigencies , and under all our infirmities making intercession for us ; so that wee are for ever safe and secure from all fear and danger , hee ever living to make intercession for us : From whence , when all his Elect of Jew and Gentile shall bee called home , hee shall gloriously come attended with his mighty Angels , and ten thousands of his Saints ; when as the Spouse being arraied in fine linnen , clean and white , hee shall take her to himselfe , and celebrate his glorious Marriage , and having done justice upon all her enemies here below , and judged quick and dead , shall triumphantly carry her with himselfe into his Fathers Kingdome , where shee shall for ever bee with him where hee is , beholding the glory the Father hath given him , and injoying with him fulnesse of glory , fulnesse of joy and pleasures for evermore .

Again yet farther ( the thoughts whereof our thoughts should bee exercised about ) how that in the mean time , that his people might bee gathered together , and made meet to bee partakers of the inheritance of the Saints in light , hee hath , and continually doth send forth his Spirit ( the great promise of the Father ) together with Messengers and Ambassadors having the everlasting Gospel in their mouths , whereby those which everlasting love did in the beginning choose out of the world , and predestinated to the adoption of Sons , are in time through grace called , and actually , and personally having precious faith given unto them , justified from all their iniquities , united to him , made children , heires of God , and joynt heires with Christ , sanctified by the Spirit , and through the applying of the blood of Jesus , have their consciences purged from dead works to serve the ever living and true God , daily going on from faith to faith , and strength to strength , till in the end they attaine the Resurrection of the dead , and come to behold God in Sion .

Finally , seeing and considering what glorious things are , through grace , wrought and prepared for us , and which are in part , and shall be in Gods time fully given to us , it should bee the continual exercise of our hearts , and that which wee should bee much taken up with , how wee may come to attain , and enjoy these things , so as may make for the glory of God , the good of others , and our own comfort more : It should bee our continual querying , O how shall I come to know more of Christ , more of the love of God in Christ ? How shall I come to beleeve in Christ more , to live by faith more , to injoy the fruit , and comfort of my election through grace , my redemption , justification by Christ , adoption in him , union with him , more ? How shall I come to bee more sanctified by the Spirit , made more conformable to him , have . more of his Image imprinted upon mee , feel him more in his Death and Resurrection have more fellowship with him in his sufferings ? O how shall I come to have corruption in mee daily more mortified , my pride mortified , my unbeleefe mortified , my corrupt affections and passions mortified , my luke-warmness , earthly-mindedness , deadness , formality in duty mortified ? How shall I come to have my graces more quickned , my faith , love , godly-sorrow , humility , self-denial , patience , thankfulness , contentedness . quickned ? O how shall I have a heart carried out more to glorifie God in the place , calling I am in , time , opportunities I have ? How shall I have a frame of heart to go about the service of God more freely , willingly , cheerfully , and to act in it more purely , sincerely every day than other ? Such things and questions as these are , I call Spiritual things , and they are the things our hearts should bee exercised about ?

Object . Must a Saint onely bee exercised about Spiritual things , are there not some external things which a Saint must exercise himselfe , in , and about ?

Answ. Yes , there are outward Civil imployments , which a Saint as a man , is with moderation to bee exercised about : And also there are outward Ordinances and institutions of Jesus Christ , which a Saint as hee is a Christian , out of obedience to his Masters command , so far as the same is made clear to him , is to bee exercised in , and about ; in exercising himselfe in which , though the things themselves are external , yet hee injoyes much inward and spiritual communion with Jesus Christ , therefore I do not oppose spiritual things to all things external , neither would I bee so understood : For though the Kingdome of God doth not consist in meat and drink , yet meat and drink are usefull in their place , and men in an ordinary way cannot live without it . But now when I speak of a Saints exercising himself in spirituals , I oppose spiritual ,

1 To things expresly forbidden , which are simply in themselves evill and sinful , being things not convenient , nor becoming Saints , Eph. 5.3 , 4. But fornication , and all uncleanness , or covetousness , let it not bee once named amongst you , as becometh Saints , neither filthiness , nor foolish talking , nor jesting , which are not convenient . Prophane courses become no man , but worst of all a Saint .

2 To things light and frivolous . Things indeed unworthy the thoughts of a Saint , and below him : Such things , as though a man should attain what hee aimes at , and would have in them , yet are not worth the breath or wind which is spent in speaking of them , or the time lent for the study of them ; things better suiting with Infants in grace , who must have their toyes and rattles to play with , though nothing come of it , than those that are men grown , and of age . Such as are ten hundred empty questions both in natural and divine things , which the former times have been , and the present age is fruitfull in ; many of which should I name , the ridiculousness of them would bee an answer to them . Things that nothing in the world is gained by , but an airy head , and an empty heart ; and therefore I call them light and frivolous ; Things indeed below and unworthy a heart , that hath so many precious spiritual things , as would take up his time should hee live twice Methuselahs age to exercise himselfe about , as hath every Saint , and Son of God ; and such variety too of these both for pleasure and delight , as that hee needs not for recreation-sake to have recourse unto the other : Yea , things , which though they had no other evill attending of them , yet this they have , I converse in old Adam , and walke after the flesh , whensoever I meddle with them ( as were it not out of my way , I could demonstrate at large ) now this wee know , that it is the character of a Saint or Son of God , to walk not after the flesh , but after the Spirit ; and this wee likewise know , that so far as wee converse in old Adam , so far wee bring our selves under the curse , there being since the fall a curse pronounced against all of old Adam , whether good or evill ; so that as his evill destroyes us , so his good cannot help us ; yea his good by labouring after it in the way of old Adam , that is , by our own strength and wisdome , and not in the way of the new Adam ; that is , by the strength and wisdome of the Spirit , becomes evil unto us , and is abominable unto God .

3 To things dark and doubtful ; such things about Religion ( I meane the Circumstantials thereof ) as are not , neither can bee found to be clearly determined , so as to give satisfaction to the diligent and rational Inquisitor from Scripture ; which things , that some such things there are , I know none but acknowledge .

Now about these there is verily a fault , when men have their hearts exercised day and night in making enquiry after them , as if time and reason were given them to bee wholly spent in searching after that , which it may bee God would not have them know , and which would make nothing for their spiritual advantage being known ; it cannot but be a great evil , when God hath left us so many things clear and determined , that we should run out so much of our precious time and strength , as many doe about dark and doubtful things .

Obj. But may some say , what , will you deny all study of these things , may not I study them , at least to get satisfaction if it may bee had concerning them ; or in case there be any truth in them , if possible to find it out ?

Answ. I deny not but thou mayest study these things , so it bee done with these Cautions .

1 That thou beest moderate in thy time about studying of them ; allot as little time as may bee ( though some thou dost ) to such things , considering alwaies that thy time is given thee for other work , for greater employments , wherein thou mayest bee more useful for the glory of God , the end of thy Creation , and more serviceable to thy present Generation , and more further thine owne peace , and the edification of such as belong to thee , than ever thou canst , or art like to doe in following these things .

2 Take heed thy heart be not so taken up with these things as to neglect greater , and more spiritual things . It is a thing very ordinarily found amongst Christians , that they lose a great deal of their spiritualnesse by over-much medling , and exercising themselves in things of this nature ; so many questions about doubtful things ( this Circumstance , and the other ) croud in , that the maine spiritual things are thrust out , there is no roome for them in the soul . And truly this is a very sad and spreading evil in our dayes , wherein things questionable are altogether in credit and esteeme , and things unquestionable are laid by , and out of date ; we more talk of those things wherein wee differ from others , than of those wherein wee agree , though the one bee but a trifle , and the other matter of greatest concernment , and here is all the fruit that comes of it , which every one of us if our trading lye this way , shall by woful experience finde , wee lose our spiritualnesse by so doing .

I am of the mind of that godly man , ( Mr. Cradock in his Christian Liberty , Serm. 1. ) who takes this to bee one reason why Christ hath left many things about his Worship in the New Testament so dark and doubtful , whereas every thing to a tittle , the snuffe of a Candle , and Ilet-hole was clearly determined in the dayes of the Old Testament , because the designe of God in the New Testament was to bring his Saints to be more spiritual ; and therefore as he hath left them ( clear ) fewer external Lawes by farre than they had in their Worship ; so those he hath left are of a more spiritual nature than theirs were . Christ was as faithfull in his house as Moses in his , and hee could have made us hundreds of little Laws about external things , and tied us up to Punctillio's as Moses did his Disciples , yea would have done it , had this been the only or great matter wherein he was to have been faithful ; but Christ had another designe in the New Testament , viz. to bring his Saints to bee more spiritual , and therefore though hee gives us Lawes and Rules for outward worship so farre as concerns the substance , yet he is not so exact and punctual in laying down Rules touching every Circumstance as Moses was .

3 Take heed thou make not an agreement , or disagreement in things of this nature , the ground of thy love to Saints , or a rule to judge of Saints by . It is an evil too common among men to take up some one circumstantial Point , and ( when they have done ) put so much stresse upon it , that they will hardly love any , or owne them for Saints which doe not presently close with them in it , or which seeme but to oppose this their opinion , though ever so sound , solid , and gracious otherwise . Wilt thou study these things ? labour then to have , and keep thy heart in such a frame , as that thou mayest dearly love a Saint , and owne the grace of God in him , though hee should altogether , and alwaies stand off from thee in this particular .

4 Take heed of making thy owne faith and conceptions in things of this nature , binding to others Consciences ; This is an evil something worse than the former , when men doe not only study Niceties , and make Lawes for themselves , but when they have so done , will make Lawes for their Brethren , — and binde their Consciences to those Lawes which they themselves have made . Now , wilt thou exercise thy self in things of this nature , take heed then thou make not thy Conscience the rule of thy Brothers , neither make Lawes over him in such things as thou canst not assure his Conscience Christ hath made them ; I had rather yeeld in a hundred things of this nature to a Brothers weaknesse , than by an absolute Law of his making to be bound up to one .

Let Saints therefore be wary of tying their Brethren hand and foot in such things wherein Christ hath left them free , for Saints if tied , will not doe that , which if they were left to their liberty , they ought to doe , as I remember Luther saith to the Papists about eating their meats , and observing their dayes ; leave us , saith he , to our liberty , wee will cat your meats , observe your dayes , but bind us hereto , and wee will doe neither .

5 And lastly , Take heed thy spirit grow not hence by degrees to an affectation of novelty , or new things . Many there are , who first take delight to pry into dark and curious questions , and when they have gone on thus a while , there is nothing will please them but new things , and curious things , they grow out of love with old truth , and spiritual heart matters , these are fet by , and it must bee some fine new tickling question , that is fit matter only for their thoughts and meditations ; and as for all things else , they account them but low things , and those that hold them and press them , men of lower light , and of a lower forme , as they say . I am almost confident of if , that most of the errours this day broached , or on foot in England , or elsewhere , doe grow out of this root , viz. A neglect of exercising the heart about spiritual things , and a desire to be alwaies prying into dark things , from whence , by degrees there creepes into the Soul a love of novelty and new matters , which no sooner is in any , but the heart is as prone and apt to suck in errour , as a spunge water , and of all spirits in searching after truth , I should desire the Lord to keep me from this , a spirit delighting it self in , and affecting novelty , and new things .

The Reasons of this Point , with the Application , I shall leave to the next opportunity .

The Second SERMON ON 1 Tim. 6.11 .

Follow after righteousness , godliness , &c.

THe last opportunity I had in this place , I told you , that the Apostle gives these words , as a direction to his Schollar Timothy , and in him to all Beleevers , how to escape the dangerous errours and evils that then were , or at any time should be abroad ; the direction is , to follow after righteousnesse , godlinesse , &c. as if hee should say , employ thy self and thy heart about these things , and there is no fear of receiving hurt by the other . In General I told you , the things he mentions are all spiritual things , whence I laid before you this observation , viz.

Doct. That the only and special way for a Saint to bee delivered from the errours and evils of the times he lives in , is ▪ to have his heart as much as may be taken up with , and his spirit exercised about high and Spiritual things .

I proved it then unto you , and also shewed you what I did meane by Spiritual things .

I now proceed to the Reasons , why the exercising the heart about Spiritual things is such a preservative against the errours and evils of the times we live in .

Reas. 1. Because such a heart as is exercised about Spiritual things findes not leasure to run out after those poor low things which others trifle away their time , and lose themselves about . Many there are in the world of whom it may be said , as Pharaoh once said of the Israelites , Yee are idle , yee are idle ; who are very Idlers , and doe nothing at all in Spirituals , by reason whereof their hearts have a great deale of leisure , which because they would be doing and finde nothing to take too , they busie themselves just as Children and Boyes doe when they are idle , about this toy and the other , such a querk and such a query their time and thoughts are busied about , and they are continually fancying and inventing new Notions , and Chymaera's , and this bears the Bell , and is all in request to day , and this to morrow , and thus they strangely lose themselves , running from one fancy unto another , till in the end they have out-run Reason , Religion , and all .

Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading , which hath many weighty affairs under his hand together , and is by reason hereof so full of employment , that he cannot finde time to beat his braines about this querk , and the other query , all the time that he hath is little enough , and too little , to follow , so as that he may not be a looser of his greater employments , hee findes that had hee two dayes whereas he hath but one , time would be too little for him to busie himself how hee might enjoy more communion with God , understand more of the great Mysteries of Godlinesse , get his heart more mortified , his graces more quickned , &c. though hee should allow other things no time at all .

Because to a heart that is exercised about spiritual things , other things are dry and empty ; such a heart neither findes relish in them , nor satisfaction from them ; a spiritual heart delights in things , and relisheth them as they are spiritual ; that which much relisheth a carnal heart , is very dis-relishing to the Spiritual man . As , take a Carnal eare , that loves to hear things where there is a great deale of curiosity , and of the varnish of Humane wit and Wisdome ; but now take a Spiritual eare , that delights to hear such things as have in them evidence and demonstration of the Spirit and power , and findes a dis-relishing of other things . So take a Carnal eye , that delights to behold such things as please the Natural sense , and delight the Fancy ; but now , a Spiritual soul , that delights to behold such things as may elevate the Soul , and raise the affections more towards Heaven ; so take a Carnal heart , that is well pleased when it is exercised about toyes , this vaine needless question and the other ; but now a Spiritual heart , that can take no comfortable relish in things of this nature , but they are dry and empty unto it , and therefore it shuns and avoyds them , and so escapes the danger that comes by them .

3 Because such a heart as is exercised in , and taken up with Spiritual things , lives ( as I may say ) in another world , whither these vapours which make the braines of many men giddy , and their conversation unstedfast , doe not ascend ; he lives in the heavenly world , and is a Citizen of Jerusalem above , where he is free , and not annoyed with such things as others are who live below ; the ayre that hee breathes in is pure , and not infected with such vapours ; the food that he feeds upon turnes to Spiritual nourishment , and doth not beget crudities and ill humours in the Soul ; and by reason of this wonderful change of place , ayre , and food , there is likewise such a change wrought in his temper and constitution , as that his nature will not away with , or brook the principles and practices of men who live here below , and speak and act as children of this world .

4 Because a heart exercised about Spiritual things , hath ends and designes which he findes he can never accomplish in such wayes . His ends and designes are , that hee may glorifie God , edifie his Brother by what hee sayes and does , and have the peace and comfort of it in his owne Conscience ; that through his knowledge his Corruptions may bee mortified , his Graces quickned , &c. now he findes , that he can never accomplish his ends and designes by studying quaint and curious Notions , but rather is set further off , his owne corruptions by but looking towards them , gathers strength , and overtops Grace upon the sudden ; instead of bringing honour to God , God is dishonoured ; his Brother , instead of receiving edification , is in danger of being seduced and carried together with him out of the way of truth , and all his solid Soul-humbling inward peace degenerates into a kind of phantastick and self-conceited joy ; so that of necessity he must let fall his designe , and take up a worse if ever hee goe in this way , the fore-fight and consideration whereof , makes him shie and averse thereunto .

Vse 1. Hence wee may learne what is the grand cause of all those errours and evils which swarme and abound in this our age ; why , Christians hearts are not exercised in spiritual things . Should one come and ask me a reason of the too strange and lamentable mistakes , and fearful miscarriages , so palpable and common amongst many , professing themselves to bee Saints in these our dayes ; how it comes to pass , or what is the reason that those who formerly were one , should now bee so many ; who loved with the most entire affections that could be , should now hate one another ; who were so lively and active , should now bee so dead and sleepy ; who thought they could never doe enough , should now cast off all ; I can assure you , I know none more probable than this , Christians hearts are not so exercised about high and Spiritual things as once they were . Christians that once were taken up with spiritual things , as Prayer , Reading , Hearing , meditating of the Word , watching and observing their owne hearts , and these too in a Spiritual manner , have now either laid these aside , or are grown more cold and formal in their exercising in them .

I have observed it amongst Christians in our dayes , that one day such an opinion being abroad you shall have one tampering with that , and there he drops a little of his spirituality ; by and by with another , and there hee drops a little more ; then another , there too he drops a little more , till in the end his spirituality ( I meane that spiritual frame of heart which before he had ) is quite lost ; which being gone , he is like another man , as peevish , foolish , light-spirited as any . And if I mistake not , it is one of the Devils greatest designes in the bringing in of opinions , by degrees to eate out that power and life of godlinesse in the hearts of Saints , which by force and violence of temptation hee could never work out ; herein dealing like a politick Warriour , who finding a place too strong to attempt by open force , by secret and subtil undermining gets into it .

It fares in this case with Christians as with a man that toucheth Pitch , let him touch it ever so lightly yet somewhat of it will stick to him ; so whilst Christians are tampering with opinions , though ever so lightly , yet a tincture remains , something thereof cleaves to their spirits , and steales from them something of their spirituality ; as for example , it is some mens opinion , that a man need never pray except in private ejaculations ; now though perhaps your hearts cannot fully own it , yet is there not some tincture of it , some dust cleaving to your spirits ? And as for this one , so also there are opinions abroad against all Ordinances , your hearts cannot close with such things , and yet perhaps by hearing these things , and talking with persons this way , some tincture hereof cleaves to you , so as that you grow more slighty in hearing , reading , meditation , and every other Ordinance than formerly you were . Something of your former spirituality hereby is lost and extinguished .

This ( as I have said ) , as far as I am able to judge , is the grand cause of all the errors and evils that are amongst Christians , the Devil by degrees steals away their hearts from exercising in spiritual things ; and having so done , then they grow like other men , this toy which once they would have thought unworthy of their time or thoughts , takes up both ; and this practice which once their hearts would have abhorred and trembled at , they now imbrace , making no bones of it , and the root of all is , a neglecting of spiritual things .

Vse 2. As this shews us the cause of the fall and Apostacy of many persons , so also this tells us , That there are many who yet are not tumbled that stand upon slippery ground , and will tumble in time if they do not come off it . Art thou a man or woman , which time hath been , hast had thy heart warm to spiritual things , and spiritual works , and doth thy heart now grow cold to things of this nature , and art thou warm to every curious notion , and new opinion , thou art the person I speak to , and Soul let mee tell thee , thou art upon slippery ground , if thou comest not off , thou wilt tumble . You know how it is with a horse that goes rough-cast upon the Ice , a little time he goes well , but within a while the Ice wears off his rough-cast , and hee grows smooth , and then down hee tumbles . So thou art one who hast had some favour , and art rough-cast , and thou walkest abroad into opinions , and brave conceits which please thy fancy , and a while thou standest , because there hath been some favour , some spirituality upon thy heart , which hath rough-cast thee , but in time walking in this way , thy rough-cast is by degrees worn off , and thou growest smooth , and then down thou tumblest . Take heed , come off this slippery ground before thy rough-cast be worn away ; for if thou dost not , assuredly so soon as that shall bee , thou wilt fall , and if God of his great mercy do not set thee on thy legs , thou wilt never get up so as to stand and walk again .

Use 3. Wouldest thou bee delivered from the dangerous errrors and evils of the times and places thou dost live in ? then in the third place , Imbrace this remedy , get thy heart exercised in , and taken up with spiritual things . I need say no more by way of motive , than to repeat over the Doctrine , viz. That the way for a Saint to bee delivered from the errors and evils of the times hee lives in , is , to have his heart as much as may bee taken up with , and his spirit exercised about high and spiritual things . Yet because our hearts are so dull of hearing , that a great deal said moves them but a little , I shall therefore besides the Doctrine , lay some few other motives before you to stir up to this , to have our hearts more exercised in , and taken up with spiritual things .

1 Consider , This is the way , a special way to maintain peace in thine own soul . Were a mans abode in the upper region of the aire , hee should neither bee troubled with storms or cloudings , because hee should bee above all . So soul , were thy heart and minde alwayes taken up with spiritual things in a spiritual manner , wee should bee more free from stormes within , more free from the cloudings of Gods face than now wee are ; wee should have more inward calme , and Sun-shine of Gods love in a day , than now perhaps wee have in a month .

2 This also is the way to end divisions amongst Saints . The way to cure a disease is to take away the cause : What is the cause of divisions amongst Saints , but the not exercising of our hearts about spiritual things . The root of our divisions is our carnality , 1 Cor. 3.3 , 4. For yee are yet carnal : For whereas there is among you envying , and strife , and divisions , are yee not carnal , and walke as men ? For while one saith , I am of Paul , and another , I am of Apollo , are yee not carnal ? When Christians who should bee one , divide themselves and make parties , one party setting themselves might and maine against the other , it is a signe that they are carnal ; but now as Saints come to bee more spiritual , and more taken up with spiritual things , they come to see their own folly and childishness in these things , they come to look upon , and have fellowship with Saints as they are Saints , as they have the Image of God upon them , Christ in them , The spiritual Christian loves what God loves , and where God loves ; now God loves his own Image in all , and all as they have this Image upon them . Thus the spiritual Christian who is taken up with spiritual things , loves , and hath fellowship with Saints as they are Saints ; whoever they are which hee sees to bee such ( if there bee not some eminent blot either upon their conversations or judgements , which after admonitions remaining , so as that the glory of God , and the honour of the Gospel , calls aloud for withdrawing communion from them ) hee dares not but to love them , own them , and have fellowship with them as God doth , and as hee himself hereafter in heaven shall do , Now this exceedingly heals , and makes up breaches amongst the Saints .

3 The exercising of the heart about spiritual things , is the way to dis-enamour a mans heart of the world . The way to dis-enamour a man of a base and vulgar person , is to have his heart enamoured with a person of great worth and excellency . So the way to dis-enamour our hearts of low , carnal , and earthly things , is to have them enamoured with high spiritual , and heavenly things . Paul saith , Col. 3.1 . If you bee risen with Christ , seeke things above where Christ sitteth at the right hand of God . Christs sitting at the right hand of God , is a motive to us to seek things above ; as if hee should say , Would you have your hearts spiritual , bee much in cogitation of this , Christ is above , hee is at the right hand of God ; and say , What is my head above , my husband above , my Saviour , my all above , and shall I minde things here below ?

O Christians were you busied in spiritual things , you would bee lesse busie with the world ; Were your hearts and thoughts more taken up about your union with Christ , your justification , your inheritance you are called to , &c. you would not root in the world as yee doe . Moles root themselves in the earth , but Birds do not , because they flye aloft ; they are much above , and take no delight to root in the earth : Bee as the Bird , but not as the Mole , Christians .

4 The exercising of the heart about spiritual things , begets a sweet disposednesse of spirit both to , in , and after every duty ; It disposeth the heart to a duty , such a heart is in a frame to pray at any time , to speak a spiritual word at any time , when hee sees a call thereto ; other Christians they have a heart to a spiritual work to day it may bee , but finde not a heart for a week together at another time : When they are to go to a duty , they have a great deal ado to get their hearts up to what they are going about , their hearts are in the world , in their profits and pleasures , and as their duty calls on one hand , these call on the other , and not without much ado do they bring their hearts from these to their duty , whereas this heart that is taken up with spiritual things , is ready for the duty when ever it calls .

And as to a duty , so also it doth sweetly dispose the heart in a duty . It is said of Mr. Bradford , that hee never came off from a duty without enjoying somewhat of God therein : A spiritual heart injoyes more of God many times in one duty , than another doth in twenty .

And so after a duty , a spiritual heart walks sweetly and bravely after a duty : You shall have others come , and get up a little comfort in a duty , and when they have got a little comfort , they will walk basely , they will run themselves head and ears into the world , untill they have quite lost all that comfort and communion that they had with God in the duty . But now a spiritual heart ( if yours and mine were such ) after hee hath been at a duty , and met with God there , his conversation is like Moses face when hee came off the Mount , it shines ; his behaviour , speeches , actions , his carriage towards Saints and sinners shines , there is a lustre , a beauty , a glory upon them ; as it was said of Peter and John , seeing their boldness and undauntedness , and considering they were unlearned , and ignorant men , they took notice of them that they had been with Jesus . So the carriage and words , and behaviour of a spiritual heart , after hee comes off from a duty where hee hath met with God , is such , that by speaking with him , and hearing of him , you may say , there is a man , a woman that hath been with Jesus , hee walks , hee talks as one that hath met with Jesus .

5 By exercising the heart about spiritual things , a man shall be brought up to a blessed composednesse , and stayednesse of heart upon God , in all the alterations , changes , and turnes of things here below ; turnes in the World , change of Dispensations doe often times put another man out of his course . But now , take a he●rt that is exercised about spiritual things , and let ever such great changes and alterations come , he still keeps on in his way , though States , and Kingdomes , and Empires are turned upside down , yet he is not moved . The Psalmist speaking of such a man , Psal. 112.7 . saith of him , He shall not be afraid of evil tidings ; Why ? his heart is fixed , trusting in the Lord . What a blessed frame of spirit was there in David , when as Ziglag was burnt , his Wives and Children taken Prisoners , the people spake of stoning him , hee encouraged himself , saith the Text , in the Lord his God . David in the midst of this hurly-burley , this tumult and tempest ( which would have made another man at his wits end ) hath a blessed composed quiet frame of spirit staying himself on God .

6 And lastly , The exercising of the heart about Spiritual things , will make a man contented with all conditions whatsoever befall him in outward things . Paul by having his heart exercised in these things , had learned in every condition to be content , he knew how to be full , and how to be hungry ; how to abound , and to suffer want : when our hearts are taken up with Spiritual things , with God , communion with God and Christ , let Sicknesse come , Poverty come , reproach , persecution come , yet nothing comes amisse ; a man will have something to delight himselfe in , or else hee will never bee content ; now when the delight of the Soul is in Spiritual things , when the Soul enjoyes these , and possesses these , though the Soul want many outward things , yet it can bee content : saith the Soul , true , I have not the pleasures of this World , the Dignities and Honours of this World , the Riches of this World as others have , but I have better Pleasures , better Honours , better Riches than any this World can afford , and therefore why should I not be content ?

Quest. But how shall I come to have my heart taken up with Spiritual things ?

Ans. 1. Be much in the study of the Gospel ; the Gospel that gives the Spirit , it holds forth and preacheth the Spirit , it makes discovery of the things of the Spirit to us ; now , wouldest thou have thy heart taken up with Spiritual things , get a clear sight of this Gospel , where these things in the beauty , sweetness , glory , and excellency of them , are revealed and made known .

2 Thou must of necessity bee born again ; By Nature thou art no other but flesh , and flesh will never be delighted with the things of the Spirit , for they are contrary unto it .

3 Pray to God to give thee of his spirit ; it is the Spirit of God dwelling in us that makes us to be delighted with Spiritual things . The natural man ( saith Paul ) that is , the man that hath not the Spirit , he perceiveth not the things of the Spirit , neither can he know them , because they are spiritually discerned . Wouldest thou know , and have thy heart taken up with spiritual things , pray to God then to give thee of his Spirit , to make thee a Spiritual man .

4 Associate thy self with the most spiritual Saints . Take dead Coals and lay them to dead coals , and one doth not warm nor kindle the other , but take a dead coale and lay it to a live coale , and the live coale will kindle the dead coale . So take a company of Saints that are dead and lay them together , and there will be little warming of one another ; but take a dead Saint and put him to a lively Saint , and he that is lively will warme the dead Saint ; the seeing of his life , and zeal , and love , and spiritualnesse , will provoke the other , and set him all in a flame ; for when a dead-hearted Saint sees the life of another hee is ashamed of himself , and will bee restlesse with God till in some measure he hath attained that life that he saw in the other .

5 Let not a day passe over , but at one time or other of that day , hold thy heart close for some time to some Spiritual work ; either Prayer by thy self , Meditation , Self-examination , or the like . You know , things that are hard at first , through use and custome become habitual ; so , didst thou use thy heart daily to bee employed about some spiritual work , thou wouldest bee more easily brought to an exercise in spirituals . Often neglects and disuse make a thing hard , let a man neglect a spiritual worke one day , it will bee harder to bring his heart to it the next , than it was that .

6 Keep thy heart heated and warmed as much as may be with the love of God and Christ ; whilst Iron is hot it is easie to beat it into this or that forme ; but when it is cold it will not work , and so nothing will be done ; whilst the heart is warmed with the love of God it is easie to bring it to this as that spiritual work , but when it is cold and dead it will not work .

7 Watch all opportunities that offer themselves to thee , whereby thou mayest increase thy delight in spiritual things , or have thy heart more warmed to things of this nature ; sometimes a Christian hath an opportunity offered to speak a Spiritual word to some , or doe some spiritual work , and taking the same hee hath his heart more spiritual , and in a sweeter frame to goe about any spiritual work for a week after than it was before .

8 Be most humble when thou art most spiritual ; the policy of Satan is , when he cannot hinder the Soul from minding spiritual things , to make it proud of its spiritualnesse , knowing thereby hee shall robbe it thereof ; and I am perswaded the Saints doe not loose a spiritual frame of heart oftner by any one device of Satan than this . Therefore wouldest thou keep up a spiritual frame of heart , look to it , that thou ever walkest most humbly , when thou art most spiritual .

9 Take heed of these things .

1 Of being discouraged to a Spiritual work by thine owne deadnesse ; oftentimes out deadnesse discourageth us to a Spiritual work ; I am dead , and therefore discouraged to pray , to speake to another , it may bee I think I should but play the Hypocrite in doing these things , and so I am discouraged to that which is my duty ; take heed of this , when a Saint goes over the head of such a discouragement , many times to his duty , his heart is made alive in it .

2 Take heed of all curiosity ; There is not a greater enemy to spirituality in the World than curiosity is , the more of curiosity is in our Preaching , I dare affirme it , that there will be the lesse spirituality in the Preachers heart , the lesse fruit of his preaching ; if a man have a designe to bee curious , there will bee so much Carnal fear lest things should not bee taking with others , so much pride when hee thinks they are , as let him doe what he can , hee shall not keep up a spiritual heart in his work ; now there is a three-fold curiosity .

First , of Notions , when I am curious of this , ever to deliver some fine new Notions .

Secondly , of Method , when I tye my self so to the rules of Method , that I will not digress a hair whatsoever good may come of it .

Thirdly , of Expressions , when I strive to cloath what I deliver , in brave curious taking Language ; neither of these wore in Paul , and in whomsoever they are , hee shall not for his heart be spiritual .

3 Vnnecessary Disputes , Luther saith , by Disputing he had lost many a spiritual frame of heart . Though we come off Conquerours , yet yet seldome do wee come off better , but many times worse from a Dispute , than when wee went to the same . Paul bids Timothy and Titus for this reason avoid these , 1 Tim. 6.4 , 5. Hee is proud , knowing nothing , but doting about questions , and strifes of words , whereof cometh envy , strife , railings , evill surmisings , perverse disputings of men of corrupt minds , and destitute of the truth , supposing that gaine is godlinesse , from such withdraw thy self . And vers. 20. O Timothy , keep that which is committed to thy trust , avoiding prophane , and vain bablings , and oppositions of Science , falsly so called . And Chap. 1.4 . Neither give heed to Fables , and endlesse Genealogies , which minister questions , rather than godly edifying which is in faith , 2 Tim. 2.23 . But foolish and unlearned questions avoid , knowing that they do gender strifes :

The Preface to the ensuing Discourse , concerning the Old Covenant , by a Friend to the Author thereof .

IT is recorded of Moses , that hee dyed , that the Lord buried him , and no man knoweth of his Sepulchre unto this day , Deut. 34.6 . Whereby , as the Lord did honour him , so hee did provide against that undue honour which Israel might superstitiously give unto him : But the Devil who wished Moses dead when alive , Exod. 17.4 . would have him live when dead , Jude 9. Hereby in a figure another thing is transferred unto us , viz. That the Law being dead ( and the Seed being come , the Law is dead ) it should bee sought after no more , bee mentioned , or magnified no more , that Jesus who is the true Joshua may live alone , and reign alone ; But the Adversary who opposeth the Law in the Lawlesse , for whom it was made , exalteth the Law in the righteous , who are delivered from it , perswading those that a little service , a little obedience is enough , and these that all is too little , that loosnesse may destroy those , and that these , if possible , might perish through bondage .

Whose heart doth not ake to consider the diversity of Opinions found amongst the professing Disciples of the Lord Jesus ? Yea , whose heart would not bleed , seriously considering the diversity of Religion also , whilst men remove from him that calleth into the grace of Christ , unto another Gospel ? Gal. 1.6 .

1 Who seek righteousness unto faith , a present to appease an angry God , that afterwards they may see his face , who send their duties before them , as Jacob sent his Droves , when hee went to meet Esau his brother , saying , These are to finde grace in the eyes of my Lord . But do not seek faith unto righteousnesse , that they might say , If now I have found grace in thy sight , accept my present at my hand .

2 Who seek righteousness for a foundation , saying , Lord , Lord , open unto us ? Why , because wee have prophesied in thy name , &c. Matth. 7.22 . But have no foundation for their righteousnesse , being as the house built upon the sands , Matth. 7.26 .

3 Who blesse themselves in themselves , that they are not as other men , but never blesse themselves in the Lord , that hee is not as other Lords . It is one thing to bee a Protestant , another to bee a Christian ; one thing to bee reformed upon the same root , another thing to bee made altogether new ; Papists may become Protestants , and Popish Churches obtain another name , but what is Antichristian in Constitution , cannot bee Christian in Reformation ; reform a Beast , yet though tame , gentle , better ordered every way , it is a Beast still .

It is therefore the greatest concernment upon earth for a Christian to prove himselfe legitimate by the Fathers , and also by the mothers side : The Jews were blinde , who said , they were Abrahams seed , and never in bondage to any man , Joh. 8.33 . yet in bondage to the Romans at that time ; and though naturally they were from Sarah , yet mystically from Hagar , a seed to bee cast out .

Hast inquired ( Reader ) who is thy Mother upon the account of the new birth ; thou sayest God is thy Father , but by whom ? by the bond-woman , or by the free ? by the old Covenant , or by the New ? The following discourse may help thee in thy discoveries thereabout : The Author was ( in the eyes of many ) as an Angel flying through the midst of heaven , in a great measure mighty in word and deed , who having the minde of Christ , had also his worke of witnesse-bearing to his Kingdome , Joh. 18.37 . yet did hee not so converse in the outward , as to bee a stranger to that within , nor as Balaam , who did advertise Balack what Israel should do unto his people , himself yet abiding in the tents of Moab . Hee was a witnesse of truth in truth , living the use and application of what bee taught , whose gifts made him desirable , grace more , humility most of all , when his face did shine hee knew it not , when hee had most of works in his building ( for hee used them much ) hee could indure none in his foundation , who would say Old Covenant ground is rotten , what is builded thereupon will fall .

Let his resolves concerning the Old Covenant bee improved unto Conclusions touching the New , and thou wilt say looking from Hagar unto Sarah , as sometimes Abraham when hee saw Egyptian faces , Now I perceive thou art fair ; and surely thou hadst seen her much more fair , had shee been presented in that light which the worthy Author was furnished with , but that is translated , to shine in this world no more : Accept therefore of a few words from a stammering lip , supplementi gratia , and know ,

The New Covenant was not in its constitution after the Old , but before it . Adam in the day of his creation was under it ; and although it was Adams duty from the will of God imposing a Law thereunto , to expect his standing in favour from his standing in obedience ; yet it was also Adams unseen priviledge , from the will of God disposing of events , to bee accepted from everlasting to everlasting in Christ Jesus . It is called therefore New , respecting the Old , not in the Constitution , but Revelation thereof .

2 Consent and acceptation is not necessary to the constitution of the Covenant , as Gods Covenant with every living creature that hee would drown the world no more , Gen. 9.10 . was not founded in the consent of the creature , but in the will and purpose of God . So also Gods Covenant for calling , justifying , and glorifying the Elect. There is a Covenant-rule , Israel , Ro. 11.27 . a Covenant with Israel , Israel ignorant thereof , and a stranger thereto , as Eph. 2.12 . for Israel is no Covenanter untill faith , nor can receive the end of the Covenant , but according to the connexion of means and end , the fruit also of the Covenant and effect of the grace thereof .

3 The New Covenant in its constitution hath not Mankind for its object , but the elect remnant , who are in it , not because they beleeve , but who beleeve because they are in it , Heb. 8.10 . This is the Covenant I will make with the House of Israel after those dayes , &c. not that the Covenant is made after those daies , but fulfilled , yet because in the promulgation Christ is tendred , Repentance and Faith required in him , with assurance that whosoever beleeves in him shall not perish ; therefore are all to adhere to that revelation , not perplexing themselves about secret intention , which cannot be known unto submission , but after it .

4 The New Covenant , is a Covenant of Grace , not in a large sense only , for so the Old Covenant was of Grace , the Lord did no more owe unto man a Covenant than Creation ; but in a special sense , and distinguishing from the old Covenant , viz. in freeness , in fulness , in firmness .

1 The New Covenant is a free and absolute Covenant , Jer. 31.33 . Heb. 8.10 . where the termes are not , I will if yee will , but I will , and yee shall , the Lord being the only taking party , and active in making the Covenant , man being passive , and taken into it , long before he taketh hold upon it , or upon Christ in it ; it is called therefore the New Testament , it being the nature of a Testament to dispose of good things , without the concurrence of any precedent act as necessary thereunto , to bee performed by them , to whose advantage those good things are disposed of ; moreover , it is the New Testament in the Bloud of Christ , the Head of the Covenant , and Surety thereof ; had Adam fulfilled the Condition of his Covenant , it had not remained conditionally to his Seed , but they had enjoyed Paradice though not without works , yet without works as the condition of such enjoyment . In like manner , Jesus Christ having performed the condition of the Covenant of Reconciliation , his Seed hath peace though not without faith , not without works , yet without them as the condition thereof .

It is a famous question , whether Faith bee the condition of the New Covenant , as Works were the condition of the Old , and argued with much seeming strength on both sides , although with : many it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , were it not for the Word there would be no strife , intending by a condition but medium fruitionis , meanes of enjoyment of the end of the Covenant , or qualificatio faederalis the qualification of a Covenanter , necessary unto an actual claime , and title to the blessings thereof , in which sense the thing is granted , but not the expression .

The New Covenant is pure and absolute in respect of condition , many good from first to last being founded , not in the will of man , but of God ; consider it in the Decree , that is absolute , and inconditional , and according to the good pleasure of God , Ephes. 1.5 . a purpose of God which doth stand not of works , but of him which calleth , Rom. 9.11 . Who hath mercy on whom he will have mercy , vers. 15. If the Decree were conditional , it were no deceiver till after the Condition ; did God decree to write Names in his Book upon condition they beleeve , repent , and persevere , none are written till then , not till the exhalation of their last breath , which is the utmost of perseverance the condition thereunto , which is contrary to the Scriptures , Eph. 1.4 . 2 Tim. 1.9 . Tit. 1.2 . Rev. 13.8 . Consider it in the execution , that is , absolute also , and inconditional , as the Decree is : If the Decree of life bee antecedent to the Decree of faith in order of nature , then faith is no condition unto life in the execution , though no man doth live without faith ; or thus , If the Decree of glorifying of grace in the salvation of the creature , be antecedent to the sanctification thereof , then sanctification is no condition in the execution , though no man not sanctified , be glorified for the Lord peremptorily decrees to sanctifie , & save ; God doth not one thing for another , though one thing after another , therefore vocation is free , Rom. 8.30 . Matth. 11.25 , 26. Jam. 1.18 . Justification free , Rom. 3 . 24-4 . 5-5 . 18 . Sanctification free , Jer. 31.33 . Ezek. 36.27 . Glorification free , Rom. 9.21.23 . The Kingdome of Christ is a dew from the Lord which waiteth not for men , nor tarrieth for the sons of men , Mic. 5.7 .

What place then hath faith in the doctrine of the Covenant ? Wee may say of faith , as Tertullus of the Governour , Act. 24.2 . By thee wee enjoy much quietness ; yet in all things Jesus Christ must have the preheminence , Col. 1.18 . It is a temptation and a suare when soules study faith more than Christ , beleeve in faith more than in Christ , and reason more for , or against themselves from some worke in them , than from the word and promise of the Father ; consider therefore ,

1 Faith is needful not unto the procurement of New Covenant blessings , but the enjoyment thereof , not any grace is purchased , but much grace is possessed thereby , Joh. 3.36 . When a man is called unto a dinner , coming is needful , not unto procurement , but enjoyment .

2 Faith giveth no man a right to Christ , or in Christ , but receives a right . The ransome of Christ , and acceptation thereof , is not mine , because I beleeve , but because it was intended for mee , is given unto mee , as the bread I eat is not mine , because I eat it , but upon some other former account ; it is in vain to give hope a reason for life , unlesse hope have a reason .

3 The Covenant is constituted in the whole without faith , but not so executed ; The Elect , non-convert are the children of the Covenant according to the Constitution , but not according to the Execution , being afar off in the region and shadow of death , and yet loved before the world was , free from the curse which was wholly and onely as to them upon the head of the Lord Jesus , Gal. 3.13 .

Wherefore faith being the fruit of the Covenant , and but subordinate and secondary means unto the actual fruition of the blessings of it , it cannot properly bee called the Condition of the Covenant , or have any higher respect then that order and way in which the fulnesse of Christ , who is the life , is communicated and received unto life eternal , a consequent of the Covenant , though antecedent to salvation , as also prayer is , Rom. 10.13 . which yet is not the condition of the Covenant .

What danger is there in making faith the condition of the New Covenant , as works were of the old ?

Answ. Much danger many wayes .

1 The condition of the Old Covenant was the matter of justification , by which , and for which a man was justified , but faith is no such matter , therefore no such condition , 1 Cor. 1.30 . Rom. 5.19 . The obedience which is the soules righteousnesse , is the obedience of one , but the obedience in beleeving , is the obedience of many , even of as many as do beleeve , therefore that obedience is not the souls righteousnesse .

2 Faith is a Law-duty , and the work of faith a Law-work , though the object of faith be of Gospel-revelation ; now if a Law-work be the condition of the New Covenant ; It is not a Covenant of grace , but works , Rom. 11.6 . If it bee of works , it is no more grace , else work is no more work .

3 A man might stay upon Old Covenant works , because the condition of his Covenant , as Hezekiah did , 2 King . 20.4 . and Abijah did , 2 Chron. 13.12 . But a man may not stay upon his faith , nor intreat favour for his faiths sake , but for Christs sake . The Old Covenant made premises unto performances , the New Covenant makes promises of performances : Many promises indeed are made of comfort to them that mourne , of rest to them that are weary , of pardon to them that confesse ; but not because they mourne , are weary , or confesse : In promises of this nature , faith findes footing not in a condition , but in a connexion , as also when the promise saith , The barren shall bring forth , I will poure water upon dry ground ; here is no condition , for barrennesse and drinesse is none , but here is a connexion unto faith , a heart full of groans , an eye full of tears , a life full of reformation may bee good signes , but bad grounds , faith knowes nothing but Jesus Christ .

4 The condition of the Old Covenant was to bee performed in the power of him that was in Covenant , and was no part of the Covenant to be given of God , in which respect it is compared unto Pharoahs Taskmasters , who required the whole tale of Bricke , but gave no straw ; Faith is no such condition , because the work of God , wherein hee is mindful of his Covenant and Engagement , though not to the creature , yet to himself , and to his Son on the behalfe of the creature , 2 Cor. 4.13 . Eph. 1.17 , 18 , 19 — 2.8 . Hagar hath seed but in a natural way , an Ishmael , who was of the Law , of Works , after the flesh : Sarah also hath seed , but in a supernatural way , an Isaac who was of promise , of faith , of the Spirit , Gal. 4.29 . Works were the condition of the Old Covenant , and not Fruit : Faith is the fruit of the New Covenant , and not the condition .

5 What is properly conditional in the constitution , is certainly uncertain in the event , all the good covenanted for , hangs upon the condition , as that which may bee injoyed or lost . The Old Covenant was so , according to the tenour whereof Ishmael the childe thereof is cast out . But the New Covenant is not so , not a Covenant which way bee broken , Heb. 7 . 22.-9.15 , 16 , 17. being of the nature of a Testament , Luke 22.20 . 1 Cor. 11.25 . therefore not a Covenant properly conditional , or having faith for a condition as Works , were in the Old Covenant .

I shall adde no more under this head , lest I bee reproved for furnishing so large a Porch to so little an house .

The New Covenant is a Covenant of Grace distinguished from the Old in the fulnesse thereof .

The Old Covenant had but the shadow of good things , but the shadow of Election , Vocation , Justification , &c. The High Priest was but a shadow . So the Temple , the Sacrifice , the Peace , Heb , 10.1 , 2. None fully purged , or fully pardoned , or furnished with a full answer to every charge and challenge of the Law , Heb. 9.9 . But the New Covenant hath the substance , being full of Christ , it is full of grace and truth , For by one offering , hee hath perfected for ever them that are sanctified , Heb. 10.14 . Under this Covenant no more conscience of sin , Heb. 10.2 . not that a man is past sinning , or past feeling , but because hee is past charging , Rom. 8.33 , 34. No more conscience of sin as transgression of the Law , which is a Law of sin and death , Rom. 8.2 . No more conscience of sin as a debt to that Law , and so needing new Sacrifice , but as Christ made satisfaction once , and at once , Rom. 6.10 . Heb. 7.27 . 1 Pet. 3.18 . so hee is made righteousnesse .

The Old Covenant was a weak Covenant , not in commanding or condemning power , it is able to damn a whole world for disobedience , but in helping a poor miserable undone creature , Rom. 8.3 . What can the Sun do for a blinde man , a Physitian may help nature , but cannot give it ; the Old Covenant is like unto those Physitians upon whom the woman that had the Bloody-issue waited twelve years , and spent all her substance , being never the better , but the worse . The New Covenant is like unto Christ , if wee touch but the hemm of that Garment , there is healing , which doth not onely declare a Law for the heart , but also write it upon the heart , not impose a duty onely , but dispose unto obedience , administring not onely the letter , but the Spirit , 2 Cor. 3.6 .

The Old Covenant is like unto Moses the Minister thereof , who could not lead the people into Canaan . The New is like unto Joshua a Type of our Jesus , under whom the Tribes received their Inheritance . Compare the times of Moses and Joshua , and you will finde a fulnesse of grace in Joshuahs time . Compare the times of the Old and New Covenant , you will finde a fulnesse of grace in the New Covenant time , exceeding fulnesse , comparative with the former time .

1 Moses his Spies brought up an ill report upon the good Land , Numb. 13.32 . but Joshuahs returned with glad tidings , Jos. 2.23 . Vnder Moses , the Land is seen as a Land to bee obtained by warlike performances , and the enemies being mighty , they are discouraged . Under Joshua the Land is seen as a Land of Promise to be given unto them in faithfulnesse . Reformations under the Old Covenant commonly miscarry , men are discouraged , and run from Moses backe again into Egypt , when corruption and temptation shew themselves , men say as the Prophets servant , Alas what shall wee do ? Under the New Covenant mans eye being open unto the Lord , they can say with the Prophet , There are more for us , than bee against us ; and with the Apostle , Wee can do all things , Jesus Christ strengthning of us .

2 Moses led the people toward the Land , within sight of it , and left them , Joshua led them into Canaan . Under the Old Covenant men may bee toward the Kingdome , and nigh unto it , but under the New , they enter it , and possesse it . Agag may bee taken prisoner , and bound under the one , but hee is hewn in sunder , and destroyed under the other .

3 Under Moses , Circumcision was neglected during the time that Israel was in the Wildernesse . Under Joshua it was renewed , Jos. 5.5 , 9. So under the Old Covenant men are driven from iniquity by fear of punishment , or dragged on in a way of duty by hope of reward , the heart not yet set against that , nor for this . Vnder the New Covenant the heart is circumcised to love the Lord , and thereby sweetly drawn after him .

4 No Jubilee was kept by Moses , nor by the people in his time , but under Joshua it had its observation : In like manner the Old Covenant can binde , but it cannot loose ; can declare and offer liberty , but never give : Hagar is in bondage , and her children , But Jerusalem which is above is free , Gal. 4.26 :

I might inlarge Discourse upon this head , but it would not bee suitable to the nature of a Preface .

The New Covenant is a Covenant of grace distinguished from the Old in the firmnesse of it . This conclusion standeth clear in the light of the former , because free , and full , therefore everlasting , every supposed breach inferring , either a failing in the condition on mans part , and so the Covenant is not free , or a failing in the creation on Gods part , and so it is not full , in either assertion is the destruction of the glory of the first Covenant .

1 The New Covenant is the will of God , not onely imposing or approving something to be done by us , which will is terminated upon duty , but also disposing and ordering us , and all that is to bee done in us , for us , by us , or upon us , which will is terminated upon event . The will of God in the former consideration may bee resisted and broken , Luke 12.47 . the will of God in the latter sense stands for ever , Rom. 9.19 . Isa. 46.10 . in which will is that Covenant , Gen. 9.11 . to which the New C●venant is compared , Isa. 54 9.

2 T●e New Covenant is confirmed in Christ , Gal. 3.17 . as there is no standing but in him , so wee may bee bold to say , There is no falling but with him ( if so bee , wee are found in him ) his mercy is ours , Isa. 55.3 . his blessing ours , Eph. 1.3 . his inheritance ours , Rom. 8.17 . wee dyed in him , rose in him , were with him in his welcome from the grave , when the Father said , Thou art my Son for ever . See Psal. 89.4 . &c.

3 The New Covenant is the subject matter of Christs Intercession , who is our Melchisedeck a Priest for ever , and hee ever liveth as a Priest to make Intercession for us , Heb. 7.25 . If Christ intercede hee is heard , Joh. 11.42 . If hee intercede for Covenant-grace hee is heard for it . If hee intercede for ever , hee is heard for ever , and that which he intercedes upon , abideth for ever . Sometimes Christ did intercede as a man for himselfe in the pure and spotlesse self-love ; for his neighbour in that love which did lead him to seek good for another as for himselfe ; but then his intercession were conditional , either expresly , as Father if it bee possible let this cup pass away ; or implicitly , as when hee prayed for his persecutors , saying , Father forgive them , &c : Hee did intercede also as a Mediator , Joh. 17.9 . and such intercessions were alwayes absolute , and absolutely fulfilled , in which hee was not as a Petitioner barely , but an Advocate , having Law and Justice on his side .

Such as inquire into this grand Charter of Christian priviledge , know , that much more might bee said to each particular , and with much more evidence and clearnesse of conviction , for it is not every ones portion to bee able to furnish out a tall ship , if a poor Fisher boat , if a plank or board may help a tossed soul into the bosome of the New Covenant , I have my end . Let the Lord whose strength is made perfect in weaknesse , have all the glory .

Of the Old Covenant . Gal. 3.30 .

Cast out the Bond-woman and her Son , for the Son of the Bond-woman shall not bee Heir with the Son of the Free-woman .

THese words are by our Apostle quoted from Gen. 21.10 being taken out of Abrahams . History , whether by referring them wee shall soon see their literall meaning .

Abraham ( as the Apostle tells us ) had two Sons , one by Hagar , a Bond-woman , another by Sarah a Free-woman . Of these two , Ishmael the Bond-womans Son , mocking at Isaac the Free-womans , is adjudged ; First , by Sarah the Free-woman , after that by God himself , to bee cast out . Cast out , &c.

The words then Originally are but the substance of what Sarah did motion to Abraham concerning the Bond-woman and her Son , viz. That it was a thing very meet , and fit , and deserved on their parts , considering that the Son of the Bond-woman , nursed up under his Mother , was become a Scoffer , that Mother and Son both should bee casheered Abrahams Family . This motion though at the first it touch Abraham to the quick , to think of parting with his Son , his beloved Son , his first-born ; yet ( to shew that sometimes the weaker may see Gods mind and will , whilst the same remaines hid from the stronger ) God himself approves of Sarahs motion , and by declaration of his owne will in the thing , ratifies it ; which thing , ( though so grievous at first , yet ) so soone as Gods will appeares to bee in it , Abraham straightway puts it in execution , Hagar the Bond-woman , and Ishmael the Son of the Bond-woman are both cast out .

This is the literal meaning of the words , but our interpretation is not to rest here , but to look further , viz. to that great and glorious Mystery that lies couched in them , for as one principal way of Gods Dispensation of truth to his people in Old Testament times was by Types , so the Apostle tells us plainly , Gal. 4.20 . that these things were an Allegory .

To finde out therefore the Mystery wrapped up in the History , it will bee needful that wee take a particular view of the several Types themselves , which conjoyned doe make up this beautiful Allegory .

These unvailed , the coast will be clear , and a way open for observation .

Now for the better understanding hereof let us consider , that as Hagar the Bond-woman , and Ishmael her Son were Types on the one hand , so Surah the Free-woman , and Isaac her Son were Types on the other . Again , as there was something Typical in Ishmaels seeking to bee Heir , or at least to bee Co-heir with Isaac ; so also was there in his being cast out thereupon , and the sole inheritance being devolved upon Isaac .

The Types unvailed speake thus :

Hagar the Bond-woman signifies the Old Covenant , or the Covenant of Sinai ; this is the Apostles owne interpretation , Gal. 4.24 . These are two Covenants , the one from the Mount Sinai , which gendreth to bondage , which is Hagar .

Ishmael the Son of the Bond-woman , the Seed , Children , or Off-spring of the Old Covenant , i. e. such as are begotten , nourished , and brought up by the force and efficacy of the Old Covenant .

Contrariwise , Sarah the Free-woman signifies the New Covenant , which thing must of necessity so be , because Hagar and Sarah are in the Apostles sense the two Covenants , of which Hagar is the Old , it therefore remaines that Sarah must be the New .

Isaac the Son of Sarah , the Children or Off-spring of the New Covenant , i. e. such as are begotten to God , nourished and brought up by the vertue and efficacy of the New Covenant .

Againe , Ishmaels seeking to bee Heir , or at leastwise Co-heir with Isaac , did signifie , That it is a thing natural to the Seed of the Old Covenant to make after the inheritance by the right of the Old Covenant , i. e. by the works of the Law ; and in case they see themselves by this right to fall short , then to endeavour the sharing to the right of the Inheritance betwixt the Old Covenant and the New , i.e. lay the right to the inheritance , partly upon the promise , partly upon the works of the Law , and by vertue of this divided right to thrust themselves in as Heirs in part , though they will not , yea cannot lay claime to the whole , This we may see clearly fulfilled in those Children of the Old Covenant , who went about seducing these Galathians and other Churches , Acts 15.5 . There arose up certaine of the Sect of the Pharisees which beleeved , saying , it was needful to circumcise them , and to command them to keep the Law of Moses , and minde it ; this their needful , extends it self as farre as salvation it self , vers. 1. Except yee bee circumcised after the manner of Moses yee cannot be saved . Here we may see a manifest dividing of the right to the inheritance , part of it they allow to be given to the New Covenant , or the Promise , and therefore they beleeve for that ; the other part they give to the Old Covenant , or the Works of the Law , and thereupon press keeping of the Law of Moses , as necessary even to salvation it self .

Lastly , the casting of Hagar and Ishmael out hereupon , and the sole Heirship falling to Isaac did signifie , That notwithstanding the Old Covenant considered in its self may be and is of use , as Hagar was in Abrahams Family , yet when the Children of the Old Covenant shall seek the inheritance by the right of their Mother the Old Covenant , or in case seeing themselves not to be admitted upon that single right , shall attempt to share the inheritance betwixt the Old and New Covenant , and so come in as Co-heirs , i. e. seek the obtaining of life and justification , partly by their owne works , and partly by the Promise , that then the Old Covenant it self , with its seed and off-spring are to be cast out , as those who have no right at all to the inheritance , and Isaac only ( the promise alone ) is to have entertainment as the true Heir , to whom the whole inheritance is entayled , and upon whose head the Heirship is fixed , Gal. 3.18 . this needs no other proof , but only to read over the very words of our text .

Thus we see the termes and phrases of the Text cleared by the explication of those several Types our text hath reference unto .

The true sense and meaning of the whole , take in this short Paraphrase upon the Apostles Allegory , it being in enffect as if hee should say :

O yee Galathians ! yee desire to bee under the Law , or Old Covenant , and to bee justified by it ; but tell me , doe you not hear the Law ? for have you never read how that Abraham had two Sons , the one by a Bond-woman , the other by a Free-woman , the two Mothers being Types of the two Covenants , their Sons Types of the Children of each Covenant ; And further , have you not read what the Scripture saith concerning the Son of Hagar , the Childe of the Old Covenant , that he should bee cast out , and Isaac the Son of the Promise should alone bee Heir ? Why then doe you so contend for the Law , and labour to bring in againe the Bond-woman and her Son that God himself hath cast out , to make the son of the bond-woman a Co-heir with the son of the free-woman ?

Before we enter upon the particulars of the words read and opened , take ( by way of premisal to our whole Discourse ) these few general Positions .

1 POSITION ; That the application of Abrahams History so farre as it concernes Sarah and Hagar , Isaac , and Ishmael to the two Covenants , is a thing that stands upon Divine warrant ; it is the Apostles Comment upon the History , not ours ; As none ( had not the Apostle led the way ) might have been so bold to have put such an interpretation upon this History , so none , the Apostle being in this the Holy Ghosts Penman , may take upon them to correct , or condemn it .

2 POSITION ; That the two Covenants are two diverse and distinct Covenants , and not one and the same Covenant under two administrations ; for Hagar and Sarah are not one and the same , but two distinct persons , yea so distinct as that they admit not of a reconciliation , for Hagar is a Bond-woman , Sarah a Free-woman ; now bondage and liberty are contraries which can never be reconciled .

3 POSITION ; That the ground of this distinction betwixt the two Covenants doth not lye in regard of time , as if so be this were the bottome of the distinction , that the Old Covenant related to Old Testament times , and the New to New Testament , for Hagar and Sarah doe both exist in the time of the Old Testament , and though they are contrary to each other , yet they both continue together in Abrahams Family , from the first day of their entrance until the Seed is come , to which the Promise is made . In like manner the Old and New Covenant both had being even in the Church of God , until the fulness of time was come in which Christ the true Seed was borne into the world .

This duly weighed frees our former Position from such charges as might otherwise bee brought against it , and doth also help us to the knowledge of some very useful truthes ; for note hence ,

1 That Saints of the Old Testament were not saved one way , wee another ; they by the Old Covenant , we by the New ; for they had Sarah , the New Covenant with them , as well as wee have , and all the claime they had , or laid to the heavenly inheritance was by vertue of Sarahs right , not Hagars .

2 That Saints of the Old Testament , as they were saved in the same way with us , so also had they the same communion with God , and blessings that we enjoy ; for they had Sarah with them , therefore the blessing of Sarah , and communion with God by Sarah was their portion then , as well as ours now ; only with this difference , because Sarah , the New Covenant , all that time , though she had the promise of fruitfulnesse had not brought forth as now shee hath , therefore their communion with God chiefly lay in hope of a Seed to come , ours in faith of a Seed come ; they lived in continual expectation of a glorious blessing which by faith in the Promise they clearly fore-saw to come , and to bee exhibited ; we in actual enjoyment of the blessing come , and exhibited .

3 That the Doctrine of the Old Testament furnisheth us with New Covenant truth : and New Covenant Principles as well as the New ; because Sarah existing all that time as well as Hagar , Sarah gives commands , makes promises , pronounceth threats as well as Hagar .

Hence the matter of the Old Testament is not wholly legal , but it containeth in it pure Gospel matter as well as the New . As that Doctrine which is no other but a meer voyce of words , or the sound of a conditional Covenant , whether you finde it in the Old Testament , or the New , belongs to the old Covenant ; so that Doctrine which is a word of spirit and power , holding forth a free and absolute Covenant , whether it be in the Old Testament or New , belongs to the New Covenant .

This shewes as the Authority , so also the usefulnesse of the Old Testament , even in New Testament times , and to such as are the Seed or Off-spring of Sarah , the Children of the New Covenant , for a great part of the will of Sarah their Mother is there laid downe .

4 That the Saints of the Old Testament were under a two-fold Covenant , the Old and the New both ; Hagar , until the appointed time is come that Sarah hath brought forth , continues with Sarah in Abrahams Family , and Abraham hath to doe now with Hagar , then with Sarah . So Saints throughout the time of the Old Testament stood under either Covenant , the Old and the New , and sometimes in the matters of their faith , their comfort , and obedience , they had to doe with the one , sometimes with the other .

Hence it comes to pass that ordinarily the faith , comfort , and obedience of Old Testament Saints was more legal , more built upon the condition of their walking and working , than wee finde the faith of the New Testament Saints ( who lived after Christs Resurrection in the time of the Apostles ) to be ; because the first having to doe with Hagar and Sarah both , did as well partake of Hagars bondage , as Sarahs freedome , but the latter knowing Hagar now to be an out-cast , and thereupon having to doe with Sarah only , felt not ( as the former ) the bondage of Hagar .

This consideration helps us with the maine and principal difference betwixt the Old and New Testament . All the time of the Old Testament , whilst yet Sarah hath not brought forth her Seed , Hagar and Sarah both dwell together in Abrahams Family , and Abraham ( the Beleever ) hath a kind of dependance on both , an affection to both . But in the New Testament administration , when Sarahs seed is come forth , then Hagar and her seed are cast out of the Family , and now Abraham ( the true Beleever ) hath nothing to doe with Hagar or her seed any more , as once hee had , but his sole dependance is upon Sarah , and the all of his affection to her seed .

4 POSITION ; That the two Covenants are not two diverse Covenants of grace , for if so , then the Children of each should be Children of grace ; but Ishmael , the child of the Old Covenant is not a childe of grace ; outward blessings , and not inward grace , is his portion , Gen. 17. ver. 18 , 19 , 20 , 21. Although a true childe of grace may have to doe with the Old Covenant , as Abraham the Father of the faithful went in unto Hagar ; yet the Childe of the Old Covenant cannot bee a childe of grace , as Ishmael the Son of Hagar was not .

5 POSITION ; That the two Covenants in the matters of our Justification and Salvation ought by no means to be confounded , mixt , or joyned together , but to be separated from each other at the greatest distance that can be , for God himself hath made this separation .

1 By commanding the old Covenant to bee cast out .

2 By totally dis-inheriting the seed thereof , i. e. declaring that the seed of the Old Covenant shall never inherite the Fathers inheritance either in whole or in part , shall never be admitted as sole Heirs of life and salvation , no nor as joynt-heirs with the seed of the New .

Quest. But when are the two Covenants thus mixt or joyned together ?

Answ. When works , qualifications , or conditions in the Creature , which are the special things required in the Old Covenant , and the grace of God , which is the maine thing held forth in the New , are made con-causes of our Justification ; or to expresse it better , when Condition , which is a thing proper to the Old Covenant and grace , which is peculiar to the New are so shufled together that a poor soul can see his justification onely through the performance of some condition in such manner , that so long as such or such a condition is presents , hee can and doth conclude himself to bee a person justified by grace , but when absent , hee concludes the contrary , that hee is a miserable sinner , ungodly , wholly void and destitute of Justification .

This shuffling of the Old and New Covenant together , is the very seed of all doubting , and the greatest enemy that can bee to the life of faith , repugnant to a Gospel-state in which these two are separated , and contrary to the word of the New Testament which commands the separation of these , and the New Testament Ministry , which are those onely that are made able rightly to divide the word of truth , i.e. distinguish betwixt the Law and Gospel , the Old and New Covenant . And therefore the Apostle Paul proves himself to bee an able Minister of the New Testament , 2 Cor. 3. not from his learning or parts , or his being brought up at the feet of Gamaliel , but from hence , because hee had a clear distinct knowledge , not of the things of the Letter , or the Old Covenant onely , but also of the things of both Letter and Spirit , i.e. Old and New Covenant both ; being hereby able to judge of the things of either , and distinguish rightly betwixt them . And indeed what accomplishment soever a man may have other-wayes , yet is not that man fit to preach the Gospel , who knowes not how to distinguish betwixt the Law and the Gospel , the Old and the New Covenant .

These things observed upon our way , which indeed are worth our taking notice of : I now come to the words themselves , in which wee have ,

First , A definitive sentence passed by God , that the Bond-woman , and her Son , i.e. the Old Covenant with its Off-spring should bee cast out , Cast out the Bond-woman , and her Son .

Secondly , The reason of passing this sentence , that hereby ( the seed of the Bond-woman being excluded ) the sole inheritance might fall to the seed of the Free-woman , i.e. that the Seed and Off-spring of the New Covenant , and none but they , might bee admitted , as the just and legal Heirs , unto the possession of the Fathers Inheritance .

These two parts afford us two great truths .

1 That the Old Covenant , together with its Seed , or Off-spring is to bee , yea must bee cast out . 2 That the Seed of the New Covenant , is the true and onely Heire of the heavenly Inheritance .

I begin with the first , which concerns the Old Covenant , and its Seed ; and in prosecution thereof shall treat :

First , Of the Old Covenant it self .

Secondly , Of the Seed of the Ott Covenant .

My first Question upon the first is :

Quest. What are wee to understand by the Old Covenant ?

Before I come to give in my answer , give mee leave to say , That in case any should inquire ( which yet is not a thing material ) why wee stile this the Old Covenant ? my answer is , Because the Apostle speaking of the two Covenants in another place , viz. Heb. 8.13 . calls the one Old , the other New ; and would wee know the reason of the Apostles so doing ; not to multiply , I take it to bee this , because the Old Covenant , whether wee consider it in reference to its Type , or in reference to its solemne Promulgation ( as touching the first-being of the one Covenant , or the other , our Question here is not ) yet in both it did Antecede , or fore-run the New , and may in either of these respects bee said to bee more ancient , than the New : For ,

1 Look upon it in the Type , Hagar ( the Type of the Old Covenant ) is fruitful , and hath a Son before Sarah .

2 Look upon it in its solemne Promulgation . The solemne Promulgation of the Old Covenant is upon Mount Sinai , at the time when God brings Israel , his adopted Son out of Egypt . But the solemne Promulgation of the New Covenant ( which is promulgated upon Mount Sion , as the Old was upon Sinai ) is not till many ages after , namely , in the time in which Christ the Head-seed comes into the world , Gal. 4.1 , 2 , 3 , 4.5 . who having here offered up himself for our sins , and being risen again , sand ascended to his Father , as the immediate consequent of this ascention of his , hee poures forth of his Spirit , in the light and power which the New Covenant is promulgated to the Sons of men . And for this reason the Apostle speaking of the New Covenant , Heb. 9.15 , 6 , 17. and that under the name of a Testament , makes it not to have beginning , that is , in respect of this solemne Promulgation ( for in respect of being it took beginning in the first promise made to man after his fall ) till after the death of Christ the Testator .

This word laid in by the way , I now come to the Question proposed .

Quest. What are wee to understand by the Old Covenant ?

Answ. The Apostle Paul ( whose this distinction , betwixt Old and New Covenant is ) is best Expositor of himself , who tells us expresly , That the Old Covenant ( of which Hagar the Bond-woman was a Type ) was from Mount Sinai in Arabia , vers. 24 , 25. was made at the time of the coming out of Egypt , Heb. 8.8 , 9. compared with vers. 13. was that which did fitly answer and agree to the carnal Jerusalem , i.e. such of the Jewish Nation that were in bondage under Works , and Ceremonies , Gal. 4.25 . was that whose Sons did at that present time persecute the Sons of the New Covenant , vers. 29. giving us in these so foure places foure notable markes or characters to know the Old Covenant by .

1 Taken from the place where it was given , Mount Sinai . 2 From the time when , upon Israels coming forth of Egypt . 3 From the sutablenesse of it to the state and wills too of carnal Jerusalem , Jerusalem that for that present clave to their Works and Ceremonies , and did reject the Gospel . 4 From the persecution that by the Sons of it was then on foot against the Seed of the New Covenant .

Now let us but inquire , and finde out what thing that is to which these four Characters both do , and must agree , and then have wee found out what this Old Covenant is , and what wee are to understand by it .

What was that which was given upon Mount Sinai ?

Answ. The Law , Exod. 19.20 .

What Covenant was that made with Israel upon their coming out of Egypt ?

Answ. The Law ; for Abrahams Covenant was four hundred and thirty years before , Gal. 3.17 .

3 What thing was that which did most suit with the state and temper of carnal Jerusalem ?

Answ. The Law : For ,

1 There is nothing more suitable to the state or condition of persons rejecting Christ , than the Law , for the Law is made for such as are Lawless and disobedient to the word of the Gospel , 1 Tim. 1.9 , 10 , 11. Now such was carnal Jerusalem , or Jerusalem that then was .

2 Nothing could more sute with the tempers , dispositions , and wills of the Jews then living when Paul wrote , then the Law , this being the thing they were so zealous for , and sought justification by ; as the scope of Pauls preaching in the Acts , and of his three Epistle s to the Romans , Galatians ; and Hebrews directed against this principle and practice of theirs , doth plainly evidence .

4 What was that which the Professors of it did at that time persecute , the Sons of the New Covenant ?

Answ. The Law . The Zelots of the Law persecute Stephen , and are the cause of his death , Acts 6.13 , 14. The Zetots of the Law persecute Paul and Barnabas , and drive them from Antioch , Act. 13.50 , 51. The Zelots of the Law stir up the people against Paul , Act 21. 27 , 28.

If then the Old Covenant bee that which was given upon Mount Sinai , that which came forth at the time of Israels coming out of Egypt , that which did most fitly accord with the state , temper and disposition of carnal Jerusalem , that whose Professors did at time persecute the Sons of the New Covenant : And it all these Characters agree to the Law and nothing else , then may we safely and warrantably conclude that by the Old Covenant we are to understand the Law , and no other thing .

Quest. But here another Question will arise , viz. Whether are wee to understand this of the whole Law , or of a part onely ? Whether of the Ceremonial and Judicial Law onely , or of the Moral also ?

Answ. Of the whole Law , as well that which is Moral , as that which is Ceremonial and Political ; as is clear by very many Arguments left us in Pauls Epistles : Onely ere I produce any let this bee noted , That by Moral Law , I do not understand the bare words or syllables of the Ten Commandements onely , but also all those commands or prohibitions which wee finde elsewhere that may bee reduced unto these , or are comprehended under them ; unto which the Ten Commandements serve as a Text , and they to them againe as a full and ample Comment upon the Text. If this bee not noted by straitning the word Moral , to Moses Ten Precepts onely , wee may halve the truth .

Now the Arguments inforcing the former conclusion , That not the Ceremonial and Political Law onely , but the Moral also , appertaines to the Old Covenant , are these .

1 Arg. That Law by which the Galatians sought justification is that here commanded to bee cast out under the name or title of Bond-woman , or Old Covenant . But this was not onely the Ceremonial Law , &c. but the Moral also : For the false Apostles ( their Seducers ) did as well presse it , as Circumcision , Act. 15.5 .

2 Arg. That Law which the children of Israel brake , and were rejected for breach of , is of the Old Covenant , as is clear , Heb. 8.8 , 9. with vers. 13. But this was not the Ceremonial Law onely , but the Moral also , which therefore is expresly called the Covenant made with Israel , Deut. 4.13 . And hee declared unto you his Covenant , which hee commanded you to perform , even Ten Commandements , and hee wrote them upon two Tables of stone . And indeed who ever observes the story of their going into Captivity , shall finde the cause was chiefly for sins committed against the Moral Law ; as Idolatry , Oppression , &c.

3 Arg. That Law which stands in a direct opposition to the Law written in the heart , must belong to the Old Covenant , for Heb. 8.9 , 10. The Apostle opposing the Old and the New Covenant together , makes the opposition or the New Covenants part to lye in this as one principal thing , I will write my Laws in their hearts , therefore the Law which stands most opposite unto this Law of the heart must bee a part , yea a main part of the Old Covenant . But this is the Law written and engraven in Tables of stone , and that is die Moral Law . And that indeed the Law written in Tables of stone doth in Pauls sense stand in direct opposition to the Law of the New Covenant written in the Tables of the heart , is evident , 2 Cor. 3.3 . where the Apostle himself hath set these two in direct opposition each to the other .

4 Arg. That Law which is a killing letter ; and a ministration of death and condemnation is of , and belongs to the Old Covenant which is dear , because the Apostle tells us , it was to bee done away , 2 Cor. 3.6 , 7. i.e. God in the first institution of it had an intent to abrogate it for future , yea is done away , vers. 11. i.e. abrogated to beleevers now under the Gospel . But now God instituted nothing with purpose and intent to abrogate it for future , nor is there any thing once instituted by God now abrogated , but what is of , did belong to the Old Covenant , therefore such must that Law bee which is a killing letter , &c. But this is no other but the Moral Law , ergo .

5 Arg. The Moral Law is expresly declared to bee a part of the Old Covenant . This wee have Heb. 9.1 . with vers. 5. The first ( or old Covenant ) had in it both Ordinances of divine Service , and the Tables of the Covenant , i.e. Moral Law , and Ceremonial both .

6 Arg. That Law which the Apostle Paul disputes against in the seventh of the Romans , is of the Old Covenant , because the Apostle declares that Law that hee disputes against to bee abrogated , vers. 4.6 . But nothing ( as I have said ) is abrogated but what is of the Old Covenant . But the Law the Apostle doth there dispute against is no other but the Moral Law ; for hee speaks of that Law that makes discovery of sin , which is the Moral Law , yea makes particular mention of the last Precept of the Law , Thou shalt not covet , vers. 7. Therefore the Moral Law , as well as the Ceremonial and Political is of the Old Covenant .

7 Arg. That Law which the Apostle disputes against throughout this Epistle , proving that wee are not , nor cannot bee justified by it , is the Old Covenant , as is evident , because hee brings in this Allegory of Hagar and Sarah , as the close of his disputation● , strengthning all his former Arguments by it , as by a most convincing demonstration to this effect , Hagar the Old Covenant is commanded of God to bee cast out , therefore the Law cannot justifie . Now in case the Law the Apostle had been disputing against had been one thing , and Hagar the Old Covenant another , there could have been no conclusion , these two therefore must bee one and the same . But now the Law the Apostle disputes against throughout this Epistle , is not the Ceremonial onely , but the Moral also ; For ,

1 The Apostle disputes against that Law that the Galatians sought justification by , but this was not the Ceremonial Law onely ( as is proved in my first Argument ) but the Moral also .

2 The Apostle disputes against that Law which would frustrate the grace of God , and render Christs death in vain , in case righteousnes were attainable by it . For this is one of his Arguments , Chap. 2.22 . I do not frustrate the grace of God , &c. But in case righteousness were attainable by the Moral Law , it would as much frustrate the grace of God , and render Christs death in vain as it could do , though the same were attainable by the Ceremonial . Therefore the Moral Law , as well as the Ceremonial is the Law the Apostle disputes against ,

3 That Law the tenor whereof runs thus , Do this and live , is the Law the Apostle disputes against , as Gal. 3.12 . where the Apostle sets that Law , which saith , Do this and live , in opposition unto Faith , which is the thing hee pleads for . But this is the tenor of the Moral Law , Deut. 5.33 . Levit. 18.5 . ergo .

4 That Law which pronounceth a dreadful curse , and brings all those unavoidably under this curse that stand under it , is the Law the Apostle disputes against , as his urging the curse of the Law as a mighty Argument against justification by it , Gal. 3.10 . doth clearly prove . But this is no other but the Moral Law , ergo .

5 That Law which Christs death was ordained to satisfie for the breach of it , and thereby to remove the curse of it from beleevers , is the Law the Apostle disputes against , as vers. 13. makes appear . But this was the Moral Law , ergo .

6 That Law which is so opposite to the Promise , that in case the inheritance were by it , it could not bee by the promise , is the Law the Apostle disputes against , which his Argument urged , vers. 17 , 18. proveth . But this cannot bee the Ceremonial Law , which in it self carried no contrariety to the promise , but maintained a sweet concurrence and harmony with the promise , being indeed no other but the promise vailed , the promise clad in Types , and figures , therefore must bee the Moral ; which therefore is the Law the Apostle disputes against , ergo .

7 That Law which was added because of transgressions , and ordained by Angels in the hand of a Mediator , is the Law the Apostle disputes against , Chap. 3.19 . for lest they should think that by his former Arguments hee had wholly destroyed the Law , and made it uselesse , he therefore brings in these words as an answer to the Question , what use the Law ordained by Angels could bee put to if it , could not justifie , so that it is plain the Law here mentioned is the very same with that Law hee had before bent his Arguments against . But the Law added because of transgressions , and ordained by Angels in the hand of a Mediator , none do , or can deny to bee the Moral Law , ergo .

8 That Law which was a School-master to Gods people under the Old Testament to teach them duty , and correct them for their faults , is the Law Apostle disputes against , as is clear , because upon the coming of faith , hee casts the School-master out of doors , vers. 24.25 . i. e. abrogates the Law of the School-master . But now the Law which was the School-master to teach Gods people under the Old Testament , and correct them for their faults , was not the Ceremonial Law ( which was unto them a help , comfort , and reliefe against their faults ) but the Moral , ergo ,

9 And lastly , That Law which requires of us that wee should love our neighbour as our selves , is the Law the Apostle in this Epistle had been disputing against , for hee brings in those words , Chap. 5.14 . as an exposition of that Law , which they stood so much for , and yet did so grossy abuse and mistake ; therefore the Law of loving our neighbour is for substance tile very same Law with that his disputation had run upon . But the Law of loving our neighbour as our selves is the Moral Law , for these words are the summe of the second Table thereof , Matth. 22.39 . ergo .

8 Arg. My eighth and last Argument , I take from the Apostles Allegory , out of which I have taken my Text , and it is this , That Law which was given upon Mount Sinai is the Old Covenant , for saith the Apostle , Hagar is Mount Sinai in Arabia . But the Law given upon Mount Sinai , was not the Ceremonial onely , but the Moral also , ergo .

The Conclusion is , That by the Old Covenant wee are to understand the whole Law , as well the Moral part , as the Ceremonial and Political .

Objection . But here ariseth a great Objection upon us , viz. That by proving the Moral Law to belong to the Old Covenant , and affirming the Old Covenant is to bee cast out , wee have destroyed and made void the Moral Law , yea not the Ten Commandements of Moses onely , but moreover by our large acception of the word . Moral , wee have made null , and overthrowne all manner of Duties whatsoever .

Answer , Not so , and that it may appear that it is not so ; Mark well what I am to say , That as there is something in the Moral Law that appertaines to Hagar , is a part of the Old Covenant ; so also something there is in the Moral Law that appertaines to Sarah is a part of the New Covenant , for the Moral Law is Hagars rule and Sarahs both .

Now all our discourse hitherto upon the Moral Law hath run upon it no otherwise but as the same is the Law of Hagar , a part of the Old Covenant , and taken in this sense , it is no injury to the holy Law of God , to say , it must bee cast out : But if wee take the Moral Law as it is Sarahs rule , it is then a most ungodly and prophane assertion to say it must bee cast out : For observe , though the Bond-woman is to bee cast out , and all that appertaines to her , yet there is no casting out of the Free-woman , nor of any thing that appertaines to her . Whatsoever therefore that is of the Moral law which appertaines to the Bond-woman , the , Old Covenant , all that wee may , yea ought to cast out , but contrariwise , whatsoever that is that belongs to the Free-woman ( is a part or peece of the New Covenant ) that must wee by no meanes meddle with , there is no casting out of that , for though the servant abideth not in the house for ever , yet the Mistresse abideth for ever .

The Question here will bee , What is that of the Moral Law which doth appertaine to the Bond-woman , and what that which appertains to the Free-woman ?

Answ. The Moral law consists of three parts . 1 The mandatory or commanding part. 2 The Minatory or threatning part. 3 The Consolatory or promising part . In every of which the Old Covenant or Bond-woman hath a share as well as the New Covenant or Free-woman : For note , The Old Covenant hath promises , as well as commands and threatnings , for which reason the Apostle speaks of Covenants of promise in the plural number , Eph. 2.12 . noting that the old Covenant as well as the New , hath promises , and tells us that the New is established upon better , promises , Heb. 8.6 . shewing that the Old , is established upon Promises too , but not so good promises as the New built upon .

Againe , the New Covenant hath Commands , and Threatnings also , if wee wax wanton under the grace thereof , as well as promises ; and hence it is that the Gospel , the blessed word of the New Covenant , is so full of heavenly precepts , and threats of fatherly chastisement , therefore I say , both Old and New Covenant share in either of the three foregoing parts .

Now out of these three to divide to each their proper portions , giving the Bond-woman hers , and the Free-woman hers , will clear up to us what is to bee cast out , and what to remaine , for ( as I have said ) that which belongs to the Bond-woman is to be cast out , and that which is the Free-womans is to continue .

Now for the clearing our way into this partition , or division , take this general and certain rule to steere by , viz. That look whatsoever that is of the Moral Law , or any part thereof which is not now by Jesus Christ brought into the New Covenant , and become a part thereof , all that is a part of the Old , belongs to the Bond-woman , is to be cast out ; and contrariwise , look whatsoever that is , which is now by Jesus Christ brought into the New Covenant , and become a part of it , that appertaines to the Free-woman , and wee cannot without offering high indignity to the blessed Gospel , the Covenant of Grace , yea to Jesus Christ himself who is Mediator of this Covenant , and hath sealed the whole with his bloud , cast that out .

Here then the question will be , and this answered , brings us into the light . What was that which once was in the Moral Law , as the same was the Law of the Old Covenant , which now by Christs bringing the same into the New Covenant is no longer in it ? Againe , what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New , doth still retaine of what it had before , or hath by this change of its station gained , which before it had not ?

If once we come to see what the Moral Law by Christs transplanting of it hath lost , or on the contrary still retaines , or hath gained , wee shall therewith see what we are to disowne and cast out , and what to love , cherish , and entertaine .

To solve this Question , I shall take a more particular view of the Moral Law in the three parts thereof , as it is a commanding Law , a threatning Law , a promising Law , and give out of each Hagar the Bond-woman her portion , Sarah the Free-woman hers .

1 For the Mandatory part ; The Moral Law as the same is Hagars Law , or the Old Covenant from Mount Sinai had commands , but these commands were barely a voyce of words without power , Heb. 12.29 . a bare letter without the Spirit , 2 Cor. 3.6 . but now as the same is Sarahs Law , or the New Covenant given from Mount Sion , so it hath commands too , but they are of another nature , such command , as have efficacy , power , and spirit going along with them , for the New Testament administration is a ministration of the spirit , 2 Cor. 3.8 . which giveth life and power to those under it , vers. 6. Hagar did all , conceived , brought forth by meer natural strength , Sarah by supernatural strength given to her from Heaven . Hagars Law commands us to bee fruitful , but contributes no more strength towards the bringing forth of this fruit than what Hagar had , viz. the meer strength of nature ; Sarahs Law bids us to bee fruitful , and that we may be so , it holds forth to us the strength of Sarah , viz. supernatural strength , help from Heaven .

Now minde it , the Commands of the Law as they are Hagars commands . i.e. as they come to a poor Soul , only as a terrible voyce of words without power , as a killing letter without the quickning spirit , so they are to be cast out by all the children of the New Covenant ; for Hagar is to be cast out , and therefore hath nothing now to doe in Abrahams Family , nor may shee there command and dame it over Isaac . But on the contrary , the commands of the Law , as they are the commands of Sarah , the New Covenant ; i.e. as they come to a poor Soule with a promise of strength and assistance , a power and efficacy to enable to obey , so every childe of the New Covenant is to stand with armes and heart wide open to receive every of them , and should say , Come , come , O Law , with all thy Commands , I love to hear thy voyce , I delight to obey it , for though Hagar the Bond-woman may not take upon her to Dame it over Isaac , because shee is a Servant , and therefore beneath him , yet Sarah the free-woman may , for shee is his Mother , and therefore above him .

For the Minotory part ; the Moral Law , as the same was Hagars Law , a Law bearing rule over Hagars seed , so had it threats as well as commands , which threats were a dreadful curse , and denunciation of eternal rejection to every one that should disobey it , though but in one particular , Gal. 3.10 . whence the Apostle argues , that no man could bee under the very commands of the Law , as it was the Law of the Old Covenant , but hee is , yea must bee under a curse . But now , as the same is Sarahs Law , the Law of the New Covenant , although in a milde way it declares , that in case I will be a stubborn childe , and will not hearken to it , nor be ruled by it , my Father will be grieved and offended , and I shall for so doing feele the rod , though not of wrath and eternal rejection , yet of love and fatherly correction ; yet doth it no where threat the seed of Sarah , that in case they disobey they shall bee eternally rejected , Ishmael that was the childe of the Old Covenant , and under Hagars Law , commits but one fault that ever we read of , and for that hee is utterly rejected without remedy , thrown out of his Fathers house and presence , never to see his face more . Isaac the Son of the New Covenant , who stood under Sarahs Law , doubtlesse had his faults , yet is he for none of them cast out of his fathers house .

Now observe , the threats of the Law as they are Hagars threats , i. e. as they are threats of eternal death and damnation in case of disobedience , so are they not to be hearkened unto , nor regarded , but to be cast out by the Sons of the New Covenant , for Hagar is an out-cast , and though she hath her Ishmael with her , and she may still threat him , yet Isaac out of her reach , and doth not regard her threats , for he is safe and secure in his Fathers Family ; but now the threats of the Law , as they are Sarahs threats , i. e. as they are sweet , loving motherly warnings , telling me , that in case I be wanton or stubborne , and will not hearken to her , nor obey her , that my Father , though he cast mee not out of doores , yet will hee bee displeased , and I may suffer angry looks , yea a whipping for it ; so I am to have them in special regard , to bend my eare diligently to them , and to stand alwaies in a holy filial awe and fear of them , because though Hagar being but a servant , and now thrown out of the Family hath nothing to doe with me , yet Sarah hath , for shee is my Mother , and Mistris of the Family , and I am still under her power .

3 For the Promissory part , the Moral Law , as the same was Hagars Law , or the Law of the Old Covenant , had also a promise of life in the doing or keeping of it , Rom. 10.5 . Gal. 3.12 . But as the same is Sarah's Law , or the Law of the New Covenant , though it have also a promise of life , yet is not this life promised to Sarahs seed upon condition of their keeping this Law , but the promise is absolute made to the seed without any condition to bee performed on their part , so that as the inheritance is not gained by their obedience , so can it not bee lost by their disobedience , Ishmael the Son of Hagar , that stood under Hagars Law , and had no right to the inheritance , nor any part of it , but only what was conditional in case he carried himself well , and as he ought to doe in his Fathers house , he not being able to keep the Law ; i.e. demeane himself in all things as hee ought , could not obtaine the promise , hee transgresseth and is for ever rejected , and an out-cast , that must have no part in the promised inheritance . But Isaac the son of Sarah , that stood under Sarabs Law , which gave not the inheritance in this conditional way , but as an absolute deed of gift , entayling the same to Isaac so soon as ever he was borne , so as that his right thereto was neither more nor less by vertue of any future carriage or demeanour of his , he ( though he was not doubtless without his failings , yet ) could not bee dis-inherited , but let him doe or not doe , obey or not obey ( though yet obey he doth , for Isaac is a dutiful childe ) hee must bee , and is possessed of his Fathers inheritance .

Now then , the promises of the Law as they are Hagars promises , giving a right to life and Salvation , no otherwise but upon condition of obedience ; so Sarahs children , the seed of the New Covenant , are not to minde them , but to cast them out , for Hagar is an out-cast , and Isaac claimes not the inheritance by any right she gives him , but by another right , viz. that of Sarah ; but now the promises of the Law as they are Sarahs promises , giving the inheritance by absolute deed of gift , entayling it to the seed so soon as ever they are borne , so that their right thereto is neither more nor lesse , by vertue of their walking or governing themselves , so they are to be loved , prized , received , greatly honoured of all the children of the New Covenant ; for though Isaac may very well slight and contemn that right that comes in by Hagar , because it is below him , and he claimes by a better and surer right ; yet is it not comely that he should despise the right that comes in by his Mother Sarah , but rather it is his duty ever to think highly , and speake honourably of that right , which all the true children of the Free-woman will , but those which are the seed only in outward appearance doe otherwise .

Hence note by the way ( as a thing worth observation ) that Ishmael is not rejected for despising his Birth-right , as Esau afterwards , because Ishmael was borne of the Bond-woman , who had no absolute right , and could therefore convey none to her seed , but Esau of Rebecca , who was a Free-woman , had a right to convey , which Esau despiseth .

Upon this Principle another follows , viz. That carnal and slighty Gospel professors , of which Esay was a Type , doe prove to bee worse , and more vile than meer legalists , of which Ishmael was a Type ; for observe , Esau having despised his Birth-right degenerates into a prophane person , Heb. 12.16 . but Ishmael not so , for after that he was cast out of his Fathers Family , hee was yet very strict , as I shall shew hereafter .

By what wee have said it is now clear enough , that the Moral Law as it is Sarahs Law , the Law of the New Covenant ; so it is not to bee cast out , because it belongs to the Free-woman , who must not be rejected . But for so much of the Moral Law as belongs to Hagar , i. e. is a part of the Old Covenant , and not brought by Christ into the New , all that is to be cast out , for it belongs unto the Bond-woman , and what saith the Scripture , Cast out the bond-woman , &c.

From this double consideration of the Moral Law , as it is the Law of Hagar , the Old Covenant , and as it is the Law of Sarah , the New , several useful lessons doe arise .

1 Hence , we may learne how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law , as namely , Rom. 7. where the Apostle tells us , vers. 4. Wee are dead to the Law , and vers. 6. delivered from the Law , yet saith vers. 12. The Commardement is holy , just , and good , vers. 14. The Law is spiritual , vers , 16. I consent ( saith he ) to the Law , that it is good , vers. 22. I delight in the Law of God after the inner man , vers. 25. with my minde I my selfe serve the Law of God . How may we reconcile these , doth not the Apostle speak contradictions ? Not so , for in verses 4.6 . hee treats of the Law as it is the Law of Hagar , the Old Covenant , and so he saith , we are dead to it , delivered from it ; in the following verses he treats of the Law as it is the Law of Sarah , or of the New Covenant , and so hee calls it spiritual , holy , just , and good , consents to it , delights in it , serves it , &c.

So Gal. 2.19 . I through the law am dead to the law , i.e. the Law hath set mee wholly free from the Law ; Is not this a contradiction ; No , for the Apostle speakes of the Law under its twofold consideration , as it is the Law of the old Covenant , and as the Law of the New , and so his meaning is this , I through the Law , through receiving , embracing , or having to doe with the Law , as it is the Law of the New Covenant , am dead to the Law ; that is , am set wholly free from the Law , and have nothing to doe with it as it is the Law of the Old .

Of the like interpretation are those words , Rom. 8.2 . For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death , i.e. By the Law of the New Covenant , or the Law as it is the Law of the New Covenant ( which the Apostle calls the Law of the spirit of life in Christ Jesus , because the New Covenant-ministration is a ministration of the Spirit , a ministration that giveth life , 2 Cor. 3.6.8 . and hath Christ for the Mediator of it , Heb. 8.6 . chap. 9.15 . chap. 12.24 . and the Bloud of Christ as the seal or ratification of it , Heb. 9.16 , 17 , 18. ) I am freed or delivered from the Law as it is the Law of the Old Covenant , which as such is called , A law of sin and death , because sin is discovered by the Law of the Old Covenant , but not mortified by this discovery , but rather enlivened , and the soul findes it self inwardly more provoked to it , Rom. 7.5 , 7 , 8 , 9 , 10 , 11. Hence the discovery of sin which is by the Old Covenant , not killing sin , but rather making it to increase , it consequently kills the soul , and so it becomes a Commandement unto deaths , a law of death , a ministration of death , 2 Corinth. 3 7.

So also , Rom. 6.14 . the Apostle speaking of Beleevers , saith , We are not under the law , but under grace ; yet , 1 Cor. 9.21 . speaking of himselfe who was a Beleever , he saith , he was under the Law to Christ ; Are not these contradiction ? No , because in the first place , the law is spoken of as it is the Law of the Old Covenant , administred by Moses ; so Beleevers in Gospel-times are not under it ; in the latter , the Law is spoken of , as it is the Law of the New Covenant , administred by the Lord Jesus ; so Paul himself , and all Beleevers who are willingly subject to Christ , are also willingly subject to his Law .

Againe , 1 Tim. 1.9 . it is said . The law is not made for a righteous man , i. e. the righteous person is one that hath nothing to doe with the Law , nor the Law with him , so that in effect the Law is made voyd to him , it is to him as though it were nothing , and he to it as though there were no Law in the world ; yet Rom. 3. last , it is said , Doe wee make voyd the law through faith , nay , we establish the law ; what may we judge of these expressions ? The answer is still what I have said . The Apostle in the former place considers the Law , only as it is the Law of the Old Covenant , in which respect he saith it is not made for the righteous man , i. e. he hath nothing to doe with it , he is not under it ; in the latter only , as it is the Law of the New Covenant , and in this respect the preaching of faith doth not nul the Law to the Beleever , but doth rather establish it , as I am coming to shew .

Thus we see , how this distinction about the Moral Law , both doth , and will bring all those opposite Scriptures which concern the Law , to a sweet concord and harmony one with another .

2 Hence wee may learne , That the Moral Law doth still remaine as a rule to Saints even in Gospel-times ; for mark it , the Moral Law is Sarahs Rule as well as Hagars , now though Hagar the Servant , in Gospel-times is an outcast , yet Sarah the Mistris still remaines in the Family , and governes there . The Moral Law therefore as it is Sarahs Rule remaines in as full force even in Gospel times as ever . Now because some ( not understanding this distinction ) have weakly and unadvisedly cast the Moral Law wholly out of doores , as being a thing of no use to Beleevers under the New Testament ( as there are others that hand over head will bring it in ) I shall therefore establish this Position , that the Moral Law is , yea must bee a Rule to Saints even under the New Testament , and that by these following Arguments .

Arg. 1. If the coming of Christ doth not destroy the Law as a Rule , but rather perfect it , then is the Law a rule to Saints even in Gospel-times . But the first is true , Matth. 5.17 . Think not that I am come to destroy the Law , or the Prophets , I am not come to destroy , but to fulfill , or to fill it up or perfect it ( as the Original word properly signifies ) i. e. to compleat the Law , by adding that to it which the Scribes and Pharisees by their Traditions had taken from it ; and to this the whole scope of Christs discourse in this Sermon agrees . Therefore must the latter also .

Avg. 2. If the Moral law bee a perpetual and an everlasting rule to Saints in all ages , then to Saints in Gospel-times . But the first is true , Matth. 5.18 . Verily I say unto you , Till heaven and earth passe , one jot , or one tittle shall in no wise passe from the law , till all bee fulfilled . As long as heaven and earth remain , so long doth the Law remain , and the fulfilling of it remain . The word here rendred fulfilling , signifies a performing or doing , and so it doth not respect a doctrinal fulfilling , as doth the word translated fulfil in the former Argument , but a practical . Now the Law practically is fulfilled , 1. In Christ as head and common person of this Children ; this fulfilling had its perfect accomplishment when Christ was here on earth . 2 In the Saints which are his members : This because it is imperfect and wrought by degrees , goes perpetually on , increasing till wee come to bee wholly like our Head : And this latter I conceive to bee that which shall remaine as long as heaven and earth remaines , the meaning whereof is , Saints shall daily go on fulfilling of the Law till in the end their obedience come to bee perfect as Christs was .

Arg. 3. If the preaching of faith , doth not make void the Law , but establish the same , then doth the Law still remain as a rule to Saints even in Gospel-times . But the first is true , Rom. 3.31 . Do wee make void the Law through faith , God forbid , nay wee establish the Law , i.e. by the preaching of the Gospel wee do not overturn the Law , make men Libertines , but establish it , i.e. set it upon a better and surer bottome than it stood on before , and bring men to a more free , full , and spiritual observance thereof , then they can bee brought unto any other way , ergo , the latter .

Arg. 4. If in Gospel-times it bee a manifest Argument of a carnal minde not to bee subject to the Law of God , then surely it must needs be a duty incumbent upon Saints , and such as are spiritually minded to bee subject to it . But the first is true , Rom. 8.7 . ergo the latter .

Arg. 5. If love which is the substance of the whole Law bee a duty incumbent upon Saints in Gospel-times , then is the Law even in Gospel-times a rule to Saints . But the antecedent is true , Rom. 13.8 . Owe no man any thing , but to love one another ; for hee that loveth another hath fulfilled the Law , Gal. 5.14 . For all the Law is fulfilled in one word even in this , Thou shalt love thy neighbour as thy self . Hence Christ summes up Moses Ten Commandments into two , whereof the first is love to God ; the second love to our neighbour , Matth. 22.37 , 38 , 39. ergo , the Consequent .

Arg. 6. If the Moral Law in Gospel-times bee given forth to Saints as the Law of Christ the great King of Saints , then are Saints in Gospel-times to submit to it as a rule ; for wee are commanded to yeeld obedience to the Law of Christ , Joh. 14.15 . Gal. 6.2 . And Paul tells us that himself was under the Law to Christ , 1 Cor. 9.21 . yea it were unreasonable to think that Christ being a King should not have a Law to give forth to his subjects , which they ought to obey . As upon the translation of the Priesthood out of the hands of the Typical High Priests into the hands of Christ the true High Priest , there is made of necessity ( as the Apostle argues , Heb. 7.12 . ) a change or translation also of the Law : So may I say , upon the translation of the Scepter out of the hands of those Kings and Governours of Israel which were onely typical of Christ , into the hands of Christ , the great King of Saints and Nations , there is made of necessity a translation also of the Law , for hee being a King , hee must have a Law to rule by . But the Moral law in Gospel-times is given forth to Saints as the Law of Christ , for love which is the fulfilling of this Law , Christ gives forth as his great Commandement , Joh. 13.34 . Chap. 15.12 , 17. And hence the Moral Law is called the Royal Law , i.e. the Kingly Law , or the Law of Christ as King , Jam. 2.8 . Therefore is it a rule to Saints in Gospel-times .

Arg. 7. If the Moral law bee not inconsistent with Gospel-liberty . then is it a rule to Saints in Gospel-times , for there is nothing abrogated under the Gospel , but what is inconsistent with Gospel-liberty . But the Moral law is not inconsistent with Gospel-liberty , the reason is plain , because in Gospel-times it is called a Law of Liberty , Jam. 2.11.12 . So speake yee , and so do , as they that shall bee judged by the Law of liberty , which it could not bee , were it inconsistent with the liberty of those time . Therefore the Moral law is a rule to Saints even in Gospel-times .

Arg. 8. That rule which considered in it self , is spiritual , holy , just , and good , cannot bee abolished to Saints in Gospel-times ; for if so , then should God abolish something that is spiritual , holy , just , and good . But such is the rule of the Moral law , Rom. 7.12 , 14. ergo .

Arg. 9. That cannot bee the liberty of Saints under the Gospel , which never was any part of the bondage of Saints under the Law ; but subjection to the Moral law as a rule , was never any part of their bondage , but rather indeed their free-dome , their joy , their delight , I mean consider the Moral law simply and nakedly as a rule . This is clear , Psal. 119.14 . I have rejoyced in the way of thy testimonies , as much as in all riches . vers. 24. Thy testimonies also are my delight , and my councellors . vers. 45. And I will walke at liberty , for I seeke thy Precepts . 46. I will speake of thy testimonies also before Kings , and will not bee ashamed . 47. And I will delight my selfe in thy Commandements , which I have loved . 72. The Law of thy mouth is better to mee than thousands of gold and silver . 97. O how love I thy Law , it is my meditation all the day . Yea every verse almost throughout this long and sweet Psalme , speakes the very same language with these .

Arg. 10. If the most eminent and enlightned of Gospel-Saints , have approved of the Law , delighted in it , served it , then is it a rule to Saints in Gospel-times . But the first is true , and found in Paul , Rom. 7.16 . I consent unto the Law that it is good , vers. 22. I delight in the Law , vers. 25. I serve the Law , &c. Therefore the latter is truth also .

Arg. 11. If the substance of those things which are required in the Moral law , are either commanded in the Gospel , or promised to Gospel-times , then doth the Law remaine a rule to Saints even in Gospel times . But the first is true .

To give particular instance .

Doth the Law in the general require of us to love God with all our heart , soul , might , strength , and our Neighbour as our selves ? And doth not the Gospel every where command these things ?

Come to the first Table .

Doth the first Commandement require of us to love , serve , obey one God , and the true God ? Doth not the Gospel require this ?

Doth the second Commandement require of us , that wee should worship God in his own way , forbidding all false Idol-worship ? Doth not the Gospel also do this ? 1 Cor. 10.20 , 21. 2 Cor. 6.14 , 15 , 16 , 17.

Doth the third Commandement require sanctification of Gods Name ? and doth not the Gospel even this also ? Jam. 5.12 .

Doth the fourth Commandement injoyn us to keep holy the Sabbath ; and is not this promised to Gospel-times , yea the purest times of the Gospel , Eze. 44.24 . and I take it for this reason the Command of the Sabbath is mentioned both in the Moral , the Ceremonial , and Judicial law ; in the Judicial law to teach us that the keeping holy one day of seven is natural ; in the Moral , to teach us it is Moral ; in the Ceremonial , to let us see that it is Evangelical , the Ceremonial law being but the Gospel in Types and Figures .

Come to the second Table .

Doth the fifth Commandement require obedience to Superiours ? And have wee not the very words of it , Eph. 6.2 .

And as for the other five , wee have them all summed up together , Rom. 13.9 . Therefore must the Law bee a rule in Gospel-times .

Arg. 12. If the Moral law in the substance thereof , is no other than the Law of nature , then is it a rule in Gospel-times ; for it would bee absurd to say , the Gospel sets us at liberty from the Law of nature , so as that it is no sin to violate the Law of nature , either by neglecting what it teacheth to do , or acting what it teacheth to abhor . But the antecedent is true , Rom. 2.14 , 15. The Gentiles doing by the light of nature the things contained in the Law , doth prove this , that the very things of the Law are in nature ; the Moral law being as a written external copy of the Law of nature . Therefore the consequent .

Arg. 13. If it bee sin in a beleever under the Gospel to do contrary to what the Moral law requires , then is the Moral law a rule to him ; For where there is no Law , there is no transgression , Rom. 4.15 . But who in his right wits would not say , that put case a beleever should commit Idolatry , blaspheme God , prophane the Sabbath , bee a Murderer , Theese , Adulterer , &c. that hee doth not sin , if hee sin hee transgresseth a Rule , and it so , then the Moral Law which forbids these things , is a rule to him .

Arg. last . If Saints in Gospel-times are commanded in an especial manner to remember the Moral law , then is it a rule to such in Gospel-times . But the antecedent is true , Mal. 4.4 . why after the rising of the Sun of righteousness , and Saints thriving and flourishing under his bright and warme beams , are wee commanded to remember the law of Moses ? but to shew that that very same Moral law which was once given forth by the hand of Moses , was to remain a rule to Saints even in the purest and brightest Gospel-times .

The conclusion is , That the Moral law , or the Law of the Ten Commandements , doth still remaine as a rule to Saints in Gospel-times .

Hence it follows , that by abolishing the Moral law as Hagars rule , the rule of the Old Covenant , we have not abolished it as a rule , nor lost any iota of the substance of the Moral law , but rather confirmed the whole in Sarahs ( the New Covenants ) hands .

In a word , the summe of my Discourse hitherto about the Moral law , amounts to this , viz. That the Moral law is now by Christ the great King and Law-giver of his people transplanted from a more barren , into a more fruitful soyle ; from an Old Covenant into a New and better Covenant , which Covenant because it is everlasting , therefor the Law being now therein is become permanent and everlasting also . Yea to the end that the Law might be stable and continue for ever , it was therefore necessary it should bee transplanted hither , the Covenant in which it was before being ( as the Apostle tells us ) decayed and waxen old , yea ready to vanish away , Heb. 8. last . So that wee may truly say with the Apostle : Do wee make void the Law through faith , God for bid , nay we establish the Law .

3 Hence wee may learn , That the very same worke or duty for the substance or matter of it done by one , may bee a Legal worke , done by another ; an Evangelical . The difference betwixt Legal and Evangelical works , is not a material , but a formal difference , Hagars children keep the same Law , and do the same works for substance that Sarahs do . Hagar holds forth the Moral law to her children , and saith , this is my rule , obey it : Sarah likewise holds it forth to her children , saying , And this is my rule , obey it . So that there is no difference betwixt the seed of Hagar , and Sarah , as to the substance or matter of that rule they walk by ; for both have materially one and the same rule proposed to them , and both strive and indeavor a conformity to that rule yet the action of the one is but a Legal worke , the action of the other an Evangelical . The reason of this difference lyes in what hath been formerly said , Hagar proposeth her rule to those that are her seed , as a bare rule , telling them onely what is their duty , and pressing them to the doing hereof by severe Threats on the one hand , in case they bee found defective but in a tittle , and alluring promises of reward on the other , in case they prove obedient in all things to her commands , but gives them no strength to walk up to that rule , so as that they may either escape the evill of the threat , or obtaine the good of the promise . Hence Hagars Children , in case they could perfectly obey , yet their obedience could bee no more but a pure legal obedience , that is , obedience springing from themselves as the efficient cause and motive , terminating in themselves as their ultimate end , or to speak more plainly , obedience done in and by their owne strength , to and for their owne benefit , either to avoyd some evil feared , or procure some good desired , which is properly pure legal obedience , when what a man doth , hee doth by himself , and to himself .

But now Sarah , though shee propose the same rule to her seed , yet in a different way , or manner , for together with the rule shee giveth to her Children strength to keep it , cutting off withall from this rule the threat of death in case of disobedience , and the promise of life upon condition of obedience , by assuring her seed ( in giving forth this rule unto them ) that they are already most certainly freed from death , and possessed of life , and that therefore shee gives not forth this rule unto them , to bee as a way or meanes , through the observance of which they may escape the one , or obtaine the other , but only as a declaration of their Fathers will , and their duty , that by it they may bee instructed how they ought to walk , and to please God .

Hence the obedience of Sarahs Children ( so farre as they are subject to their Mother Sarah only , receiving their Law out of her hand ) is pure Gospel obedience , i. e. obedience springing from the Spirit of Christ dwelling in them as the principal efficient cause , from love and thankfulness to-their Father as the moving cause , from an earnest desire that their Father might have some service from them , and glory by them as the final cause , and this is pure Gospel obedience , when God is Agent , Motive , and End in all we doe .

4 Hence wee may learn , That a true Beleever as he doth not expect life and salvation from his obedience to the Law , so should hee not fear death and condemnation , either by his falling short in obedience , or by his disobedience . This Position will sound harsh in some cares , and be accounted a leavened Principle , but doe but observe how naturally it flowes from what hath been laid downe and proved ; for if the promise of life and salvation upon condition of obedience , and the threat of Death and Condemnation to the disobedient , bee proper to the Law , as Hagars Law , and if the Law , as Hagars Law , be now cast out , then hath a Beleever nothing to doe with the Law , as it is a law promising life to the obedient , or threatning death to the disobedient ; and if so , then cannot he expect life and salvation from it , though hee should obey it ; nor need hee fear death though hee disobey it . This necessarily follows , that which hee hath nothing to doe with is dead to , delivered from , &c. hee can neither expect good , no nor fear evil from . But the Law as Hagars Law , hee hath nothing to doe with , is dead to it , delivered from it , therefore he can neither expect good , nor need he fear evil from it .

Obj. But it will be said , Such a principle as this d●th open a wide gap to all manner of licentionnesse ?

Ans. Not so , but contrariwise , it is co a gracious heart the most powerful motive , and the greatest help that can bee to holinesse ; for as there is nothing moves such a one so strongly as doth this perswasion upon the heart , that whatsoever it hath is of the free love of God only , and that this love is such as that nothing can separate from it ; so nothing affords the Soule more firme help and reliefe against sin , and temptations to sin than doth the knowledge and assurance of this , that sin and temptation though it should conquer cannot condemn , for so long as the Soul looks upon a possibility of being condemned by sin , if vanquished by it , he is in continual fear , and therefore whensoever hee findes the motions of sin , or temptations to sin stirring in himself , hee presently grows weak and faint through this fear , I shall bee vanquished , and so condemned ; and as a fainting man is not in a capability to stand up against an enemy assaulting him with full strength ; so this fainting Soul , whose strength through fear is gone before it is assaulted , sinkes downe presently under the assault , and is without any great resistance made a captive to that thing it hates ; which thing the Apostle Paul had large experience of in himself , when hee said , Sinne taking occasion by the Commandement wrought in mee all manner of concupiscence ; for without the law sin was dead , for I was alive without the law once , but when the Commandement came sin revived , and I dyed , and the Commandement which was ordained to life , I found to bee unto death , for sin taking occasion by the Commandement deceived me , and by it slew me , Rom. 7.8 , 9 , 10 , 11. But now when a Soul apprehends this , that Hagars condemning Law hath nothing to doe with him , and can from the clear knowledge of this , say beleevingly to sin , and temptation , when hee feeles it beginning to stirre , O sin , O temptation , though I should now yeeld to thee , which is the thing thou wouldest have , yet know this , that thou shalt never condemn me , which is the thing thou seekest ! hereby he doth ( as I may say ) disanimate the strength of sin and temptation , and mightily encourageth himself , and so adds to his owne strength , that whereas be ever before encountred sin with disadvantage , hee doth now encounter it with advantage , and fights with the greatest resolution that can bee , and without faint-heartednesse , which faint-heartednesse comes in by the doore of this fear , if I am conquered I am undone , but if this fear be removed from the heart , and the Soul once throughly perswaded of this , my condition doth not depend at all upon the event of this Combate , but whether I conquer or am conquered that is the same , then shall it finde its hands made strong to fight , and its heart also mightily resolved .

Such a state or condition as this I am speaking of there is , but it is knowne only of those whom God hath brought out of Hagars School , and who are in the School of Sarah ; my meaning is , such as God hath enlightned to see , and enabled to receive , in the love of it , this blessed truth , that rigid servile Hagar is an out-cast , and hath no longer rule over them , having neither punishments to inflict , nor rewards to bestow upon them ; but milde and loving Sarah is their only Mother , and hath the sole government of them , whose Children , though they may be corrected with gentle rebukes , yet can they never become out-casts , and bee disinherited as Hagars may . Till wee come into Sarahs Schoole we cannot learn this lesson , yea Sarahs Children whilst they continue in Hagars Schoole will be offended at it .

Thus we have done with the First Question , viz. what we are to understand by the Old Covenant .

I come now to the Second , viz.

Quest. 2. What kind of Covenant this Old Covenant is ?

Ans. This is indeed the knotty Question , and if there be any peece of the Doctrine of the Covenants , that seemes to have perplexing difficulties in it , this is it .

Before I can deliver my thoughts hereof positively , it is necessary that something bee laid downe Negatively in opposition to that common principle which holds this Old Covenant to bee a Covenant of Grace , and to differ from the New only in respect of administration , so making the Old and the New not to be two diverse Covenants , but two administrations of one and the same Covenant , the one more dark , the other more clear , but the Covenant to bee for substance the same , and a Covenant of Grace in both .

This Principle so generally received , seemeth to me to have been as a remaining cloud upon the Gospel , and that very thing which ( by confounding the one with the other ) hath hid from the eyes of most , the knowledge of the Covenants , which is in a manner the hinge the whole Scripture turnes upon ; and in opposition unto it , I lay downe this Position :

That the Old Covenant cannot bee a Covenant of Grace .

The Reasons of it are ,

1. Because Hagar the Old Covenant , is a Bond-woman , and gendreth to bondage , Gal. 4. 22 23 , 24. but thus doth not the Covenant of Grace , for it redeemes from bondage , Gal. 4.3 , 4 , 5. calls to liberty , chap. 5.13 . instates , in liberty , vers. 1. Sarah the New Covenant is a free-woman , Gal. 4.22 , 23. and the children of Sarah are free , vers. 31.

2 Because if the Old Covenant were a Covenant of Grace , then should the children of it , i. e. those that are begotten thereby , bee children of Grace , for as the Mother is , so the seed ; as the root , so the branch ; the children of the Covenant of Grace are children of grace , Gal. 3. 28 , 29. chap. 4.26 , 28. having blessed promises of grace made to them ▪ Heb. 8.10 , 11 , 12. but such are not the children of the Old Covenant , Hagars son is not a childe of grace , Gen. 17. ver. 18 , 19 , 20 , 21. but Ishmael the son of Hagar is a fruit of the stesh , Gal. 4.23 .

3 Because if the Old Covenant were a Covenant of Grace , then must it be everlasting , for the Covenant of Grace is an everlasting Covenant , Gen. 17.19 . 2 Sam. 23.5 . Ezek. 16.60 . Heb. 13.20 . But such is not the Old Covenant , for the Apostle speaks of it as decaying and vanishing away , Heb. 8.13 . yea as done away , 2 Cor. 3.11 . yea further tells us plainly , that God never intended it in the first making of it for an everlasting Covenant , but a temporary only , and therefore the glory of Moses countenance , which according to the Apostle was a Type of the glory of the Old Covenant administred by him , though for a while it shone so as Israel could not stedfastly behold it , yet was it a fading thing , shewing that all the glory of this Covenant was temporary only , and to bee done away , 2 Cor. 3.7 . which he also confirmes by saying that Beleevers under the Gospel are not under it , Rom. 6.15 . dead to it , chap. 7.4 . delivered from it , vers. 5. Hagar is in the Family but for a time .

4 Because if the Old Covenant were a Covenant of grace , then should it have a power to pardon the offences of its Children , for this hath the New Covenant , Heb. 8.12 . what a full and large pardon doth the New Covenant give forth , but the Old Covenant hath no power to pardon any one offence in its Children ; Hagar could not give a pardon to Ishmael for his mocking , though we read not that ever he offended in any way but that only , and in that , only that once ; yet ( I say ) shee could not pardon him ; if hee offend he must suffer , Hagar hath no relief for him .

The Old Covenant was delivered upon such termes as these , that in case they , viz. Israel , to whom it was given forth , did obey Gods voyce , and not provoke , hee would then bee an enemy to their enemies , and an adversary to their adversaries , but in case of disobedience and provocation , hee would not pardon their transgressions , Exod. 23.20 , 21 , 22.

Indeed the Old Covenant ( as I shall shew hereafter ) can relax the outward punishment due to the offence , and the inward also for a t●me , but it cannot remit or pardon the offence it selfe .

The Old Covenant considered as the Old Covenant , neither doth , nor can dispense with one offence , Gal. 3.10 . Jam. 2.10 , 11. therefore cannot bee a Covenant of Grace , for that can dispense with many , The words of the Second Commandement , Shewing mercy to thousands , and some other places of a like import , which seeme to oppose this will fall of themselves , when the positive part of our Question shall bee handled , what kind of covenant this Old Covenant is .

5 Because if the Old Covenant were a Covenant of Grace , then should there bee a manifest contradiction in the Covenant of Grace ; and the Covenant of Grace , as it is the Old Covenant should fight against it self , as it is the New ; for as none can deny Sarah , or the New Covenant to bee the Covenant of Grace , so mark it , there is a manifest contradiction betwixt Hagar and Sarah , and an enmity betwixt the two Mothers , and the two Seeds ; Hagar is a Bond-woman , Sarah a Free-woman ; Hagar so soone as shee hath conceived despiseth Sarah , Sarah thereupon deals hardly with Hagar ; Ishmael Hagars Son mocks Isaac , Sarah the mother of Isaac ; thereupon moves and effects the casting out of Hagar and Ishmael both ; so that there is a manifest enmity betwixt the two Mothers , and the twol Seeds , therefore cannot Hagar the Old Covenant bee a Covenant of grace , unlesse wee wil make the Covenant of grace which is most intirely one , and at perfect unity with it selfe , to bee in perpetual war , and discord , and to fight with it self .

6 Because if the Old Covenant bee a Covenant of grace , then might the Old Covenant convey the Fathers inheritance to the Seed thereof , for this can the Covenant of grace do to its Seed . Sarah conveys the inheritance to Isaac , but the Old Covenant cannot do thus ; Hagar can neither convey the whole , or any part of the Fathers inheritance to Ishmael , but notwithstanding Hagars right , Ishmael without any wrong done to him , is cast out of the whole .

The gift of the Inheritance is not the gift of the Law , or Old Covenant , but the gift of the promise or New , Galat. 3.18 . Therefore the Old Covenant is not a Covenant of grace .

7 Because if the Old Covenant were a Covenant of grace , then might the Children of the Covenant of grace bee out-casts , and for ever rejected , for such is Ishmael Hagars son . But now Isaac Sarahs son , the Children of the New Covenant cannot perish , or become out-casts for ever , because the Covenant made with Isaac is an everlasting Covenant , Gen. 17.19 . Now how can this Covenant bee everlasting to the Seed , if wee suppose them in a capability of being cast out of the inheritance . Therefore the Old Covenant is not a Covenant of grace .

8 That Covenant which doth not confer the Spirit , is not a Covenant of grace , for it is one great promise of the Covenant of grace , I will put my Spirit within you , Ezek. 36.27 . But this doth not the Old Covenant , Gal. 3.2 . The Saints indeed in Old Testament times had the Spirit , but not by vertue of the Old Covenant , but the New , which run down together with the Old throughout these times .

9 That Covenant which is weak , insufficient , unprofitable either to purge conscience here , or procure salvation hereafter , cannot bee a Covenant of grace , for the Covenant of grace is effectual to either ; it is the onely sure foundation of consolation here , called therefore a Covenant of peace , Isa. 54.10 . salvation hereafter , 2 Sam. 23.5 . Titus 2.11 . Eph. 2.8 . But the Old Covenant is such , Heb. 7.18 , 19. Chap. 10.1 , 2 , 3 , 4. said in this respect not to bee faultlesse , Chap. 8.7 . and because of the weaknesse of it Christ is sent , Rom. 8.3 . Therefore cannot bee a Covenant of grace .

10 That Covenant which pronounceth a curse of death to the breach of it , a blessing of life to the keeping of it , cannot bee a Covenant of grace , for this is directly contrary to the tenour of the Covenant of grace . But this doth the Old Covenant , for the curse , see Gal. 3.10 . Cursed bee hee that continueth not in all things written in the book of the Law to do them . This hath reference to that Covenant given forth by Moses , which was the Old , and therefore the Text is but a citation of his words taken from Deut. 27. last . For the blessing , wee have Rom. 10.5 . Moses describeth the righteousnesse of the Law , that the man that doth them shall live in them , the Apostle speaks clearly of Moses Covenant , and not the Covenant made with Adam , the like we have , Gal. 3.12 . Therefore cannot the Old Covenant bee a Covenant of grace .

11 The Old Covenant cannot bee a Covenant of grace , because the establishing of it as such a thing had been altogether needlesse : The reason is , because the Covenant of grace was in being before it ; for the Covenant of grace had being immediately upon Adams fall , in that great promise , Gen. 3.15 . in which promise was laid the foundation of the Covenant of grace for all Ages and Generations that were , to come . Afterwards the Covenant of grace comes forth again in the renewal of Adams promise with Abraham , Gen. 12.3 . And this was a long time before the Old Covenant was given forth upon Sinai , so also before the Old Covenant was as yet come forth in the Type , viz. before ever as yet Abraham knew Hagar . Now when as the Covenant of grace had being already , what need was there after this of establishing the Old Covenant as a Covenant of grace .

Nay , Whether or no the establishing of it as such a thing would not necessarily have derogated from the Covenant of grace , and seemed to render the Covenant of grace weak and insufficient , that after it in away of promise was come forth into the world , there should bee yet need of establishing the Old Covenant as a Covenant of grace .

The Apostle makes the Old Covenant weak for this reason , because after it was given forth , there was yet need of the coming forth of another Covenant , Heb. 7.18 , 19. Chap. 8.7 . viz. of the New , not in respect of its first being , for so ( as I have said ) it was from the beginning , and long before the Old , but in respect of the publication of it , in its full lustre and glory . Now whether by the same reason do not wee render the New Covenant weak , in case that after it had being in the world , wee bring forth the Old as a Covenant of grace ?

12 Arg. If the Old Covenant were a Covenant of grace , then should it bee the same with the Covenant made with the Fathers , viz. Abraham , Isaac , Jacob , for the Covenant made with these , was a Covenant of grace . But the Old Covenant is not the same with the Covenant made with them , Deut. 5.3 . ergo .

Lastly , If the Old Covenant bee a Covenant of grace , then must it either bee the same Covenant with the New , or there must bee two distinct Covenants of grace .

1 The same Covenant with the New it cannot bee .

1 Because Hagar and Sarah are distinct , yea so distinct , as that Hagar can never bee Sarah , nor Sarah Hagar .

2 Because if the Old and New Covenant are the same , then should the Children bee the same , but the Apostle makes a manifest difference betwixt the Children , Gal. 4.23 . calling Hagars Son a Son of the flesh , Sarahs , Son of the promise .

3 The Old Covenant and the New have distinct Mediators . Moses is Mediator of the first , Deut. 5.5 . Christ of the second , Heb. 8.6 . Therefore are they distinct Covenants .

4 The Old Covenant and the New have distinct promises , the promises of the first are conditional , Exod. 19.5 , 6. Of the second inconditional , I will bee their God , and they shall bee my people ; in which respect the New Covenant is said to bee established upon better promises , Heb. 8.6 .

5 Because the Old Covenant is clearly distinct from the Covenant made with Abraham , which as our fore-going reason proves ; so is it also proved at large , Rom. 4. Gal. 3. where is shewed that Abraham was not justified by this Covenant , but by the Covenant of grace made with him four hundred and thirty years before . Now had this Old Covenant been the same with that , then Abraham in being justified by that , had been justified by this also . But now the Covenant made with Abraham was the New Covenant , therefore cannot the Old Covenant and the New bee the same .

Lastly , The Scripture wheresoever it mentions them , speaks of them as distinct , Gal. 4.24 . the Apostle calls them two Covenants , not two Administrations of one and the same Covenant . So Heb. 8. they are called a first and a second , vers. 7. a New and an Old , vers. 13. a better , and a worse , vers. 6. though the terme worse is not expressed , yet its opposite better , doth necessarily imply it .

The Old Covenant therefore cannot bee the same with the New .

2 That the Old and the New are two distinct Covenants of grace cannot bee .

1 Because then should not Gods grace and mercy which is his great and glorious Attribute bee one , but divided , and so consequently God should not bee one , because his grace and mercy is himself . 2 Because then of necessity there should bee two distinct wayes of salvation , for the Covenant of grace , or Gospel-covenant , is the way of salvation so called , Act. 16.17 . the sending of it forth , and preaching of it , the sending forth , and preaching of salvation , Act. 13.26 . Chap. 28.28 . Rom. 1.15.16 . Isa. 52.7 . Heb. 2.3 . It is a Doctrine that carries salvation in it , Tit. 2.11 . Eph. 1.13 . 2 Cor. 6.1 , 2. All which clearly argue salvation to bee in that Covenant , and it to bee a way of salvation ; it therefore the Old Covenant and the New bee Covenants distinct , and yet both Covenants of grace , then doth it necessarily follow , that Saints in Old Testament times , who lived under the Old Covenant , were saved one way . Wee another , expresly contrary to Po●… , words , Act. 15.11 . and Pauls , Heb. 4.2 . Th● Fathers of the Old Testament , had the Gospel or New Covenant preached to them as well as wee .

The Old and New Covenants , therefore cannot bee two distinct Covenants of grace .

The final Conclusion is , That the Old Covenant is not a Covenant of grace .

Hence 1 Learn , That it is not safe for us to take up principles meerly from men , though ever so good men and able . It any one principle , that yet will not stand with the truth of the Scripture , may plead the number and worth of its Patrons and Friends , this may . Let us learn to give honour to whom honour is due , and reverence and respect to holy men , and to their holiness so far as the same is due , but let the ability or holiness of no man , or men , bee the standard of our principles , for it is not any thing within , but the blessed word without that is the onely sure foundation to truth , bottome to our faith . Paul commended the Bereans for not taking up what hee delivered upon trust , but searching the Scriptures , whether the things were so , or not , Act. 17.10 , 11. How would such a spirit grace the Ministry at this day ? And how much cause have wee to lament the want of it ?

2 Hence , learn , That justification , peace of conscience here , salvation hereafter , is not attainable by the Old Covenant . The reason is , because all these flow from grace , 1 Justification flows from grace , Rom. 3.24 . Titus 3.7 . 2 Peace of conscience flows from that , and therefore consequently from grace , Rom. 5.1 , 2 , 3. Yea peace of conscience is Gods gift , Rom. 15.13 . 2 Thess. 2.16 . Everlasting consolation is given , and given through grace . 3 Salvation is of grace . Ephes. 2.5.8 . 2 Tim. 1.9 . But now the Old Covenant is not a Covenant of grace ; Therefore neither of these which are all effects of grace , are attainable by it .

3 Hence , Learn , That whatsoever worke may bee in a man , or upon him , by vertue of the Old Covenant , and the power that it hath ever conscience , is not a worke of grace . A man under the Old Covenant may through the terrors of it upon his conscience do much , hee may repent as Ahab and Judas did ; confesse his sin to others as Saul did to David , pray and deny himself as Ishmael did , Gen. 21.17 . Chap. 25.9 . reform many things as Herod did , bee very zealous in his way as the Jewes were , Rom. 10.2 . and Paul before conversion , Gal. 1.14 . Phil. 3.6 . I say , hee may bee outwardly very strict , yet not have one dram of grace , because the Old Covenant is not a Covenant that gives grace .

Hence , wee may see what a great Mistake many poor souls lye under , about their own condition , and the condition of others , whilst they blesse themselves , or others , as being the people of God , because some Legal works through the terrors of the Old Covenant have passed upon them , they have repented and mourned , and been , humbled , and are reformed , &c. Truly all this a man may bee , and yet ( as Christ saith ) a Publican and Harlot may get into heaven before him . All this , if there bee no more doth not evidence a dram of grace , for all this may bee by the Old Covenant , which is not a Covenant of grace , nor doth convey grace . The Old Covenant ( as I shall shew hereafter ) can do glorious things , it can make a man work till hee ●weats again , so reform as that one would think that man which the other day was a notorious sinner , were become an Angel , it would give a man comforts and joyes , and ravishments in his duties and obedience . Now many when they feel an Old Covenant work passed upon them , or see it in others ( which men may have , and drop into hell notwithstanding , yea thousands are there which have had it ) they presently cry out , Well I am a Saint , a childe of God , such a one is a childe of God , my condition , and his , is doubtlesse good , wee are happy men , &c. when as alas poor souls they are meerly deluded , they feed on ashes , a deceived heart hath turned them aside , and though now they will not beleeve it , because they are loath to bee troubled , by thinking otherwise of themselves then that all is well , and also because others think well of them ; and so as the stony ground they have their root not in themselves , but in another , i. e. the root of their comfort is laid in anothers judgement of their condition , and the good opinion another hath of them , yet the day will come , when to their woe , they will find it , namely in that day when many shall come and say , Lord , Lord , have not we done thus and thus , been thus and thus , and shal receive this answer , contrary to their expectation , Depart from mee , I know yee not , yee workers of iniquity ; Come yee to mee ( will Christ then say ) with your works , you have done thus and thus , away with you , and your works too , for I account no better of your works than as they are , works of iniquity , nor of you any better for them , then as you are , a company of workers of iniquity . When this day comes mens eyes will be open , and they will finde that truth which now they will not beleeve ; then shal the children of the Old Covenant when they come upon this stage be known from the children of the New . Here will bee the separation indeed betwixt the Goats and the Sheep , but of these things more hereafter .

Thus much as touching the Negative part of our Question .

That the Old Covenant cannot bee a Covenant of Grace , I come to the positive .

The question now is .

Quest. What kind of Covenant is this Old Covenant ?

Ans. The most proper name that can be given to it to expresse its nature , is to stile it a Conditional Covenant ; a name that sutes excellently well with the nature of the Old , and doth also better than any other distinguish it from the New , which according to name and nature both , is a Covenant absolute , and inconditional , as shall ( the Lord assisting ) bee made appear when wee come to treat of the New Covenant .

If you ask me wherein , or in what things doth this conditionality of the Old Covenant appear ?

I answer , in the whole of it , whatsoever the Old Covenant holds forth , or gives to those under it , it holds forth and gives in a conditional way .

The Old Covenant is rich , hath its hands full or mercies and blessings , but will give forth none but upon condition . As there is nothing in the New Covenant so great , but that Covenant gives it forth freely , so there is nothing in the Old Covenant so small , which it will part with , or let goe without the performance of some condition , by him who would enjoy its gifts .

This will better appear , if we consider how that this Old Covenant hath two great gifts to bestow .

1 A gift of blessings , which it gives forth upon condition of exact and perfect obedience to all those things that those under the same did by vertue either of Moral or Judicial precepts stand obliged to performe . 2 A gift of Grace , by which in case their blessings through disobedience either to any of the Moral or Judicial commands should become forfeit or lost , and themselves brought under the contrary Curse , they might againe recover their Blessings , and be delivered from the Curse ; but this also was upon condition of their flying for refuge to the Ceremonial Law , doing that thing which the said law did require to be done of such , who having transgressed against any of the aforesaid commands , would have attonement made for them , and their sin forgiven them , joyning herewithall repentance for their offence , and reformation of it .

Under these two Heads , viz. the blessings of the Old Covenant , and the grace of it , is comprehended the whole of the Old Covenant , and therefore I shall treat of each severally . Concerning both which , I may say as the Apostle when he was about to treat of the Melchisedaical Priesthood , Of which we have many things to say , and hard to be uttered .

First , for the Blessings of the Old Covenant , they were of two sorts .

1 Blessings outward and Temporal . 2 Blessings Spiritual and Eternal , but both upon condition .

First , for those Blessings that were outward , and temporary , they were also of two sorts , either ,

First , Blessings more common , by which I understand such Blessings , as though Israel , with whom this Old Covenant was made , did enjoy them by vertue of the Old Covenant , yet were they not peculiar to the Children of the Old Covenant , for even others besides them did oftentimes enjoy them by vertue of common providence . As they were Blessings given by Covenant , they were peculiar to them , but as Blessings , they were common , and of such a nature that others who stood not under this Old Covenant as they did , did yet notwithstanding through the meer bounty of common providence oftentimes partake of them .

Now these were ,

1 Long life in the Land of Canaan . This was given upon condition of obedience , and therefore wheresoever we have it promised , the condition of obedience is also annexed , Exod. 20.12 . Honour thy Father and thy Mother , that thy dayes may bee prolonged in the Land which the Lord thy God giveth thee , i. e. in so doing thou ●ait have long life in Canaan , Deut. 5.33 , 33. Yee shall observe to doe therefore as the Lord your God hath commanded you , you shall not turne aside to the right hand or to the left , you shall walk in all the wayes which the Lord your God hath commanded you , that yee may live , and that it may bee well with you , and that yee may prolong your dayes in the Land which yee shall possesse , chap. 11.8 , 9. Therefore shall yee keep all the Commandements which I command you this day , that yee may bee strong , and goe in to possesse the Land whither yee goe to possesse it ; and that yee may prolong your dayes in the Land , &c. vers. 21. That your dayes may bee multiplied , and the dayes of your children , in the Land which the Lord sware unto your Fathers to give them , as the dayes of heaven upon the earth , Chap. 25. 15. chap. 30.20 . chap. 32.47 . Set your hearts unto all the words which I testifie among you this day , which yee shall command your children , to observe to doe , all the words of this law ; for it is not a vaine thing for you , because it is your life , and through this thing yee shall prolong your dayes in the Land which yee goe over Jordan to possesse . This Blessing was forfeited upon their disobedience , Deut. 4.25 , 26. When thou shalt beget children , and childrens children , and shalt have remained long in the Land , and shall corrupt your selves , and make a graven Image , or the likenesse of any thing , and shall doe evil in the sight of the Lord thy God , to provoke him to anger ; I call heaven and , earth to witnesse against you this day ; that yee shall soone utterly perish from off the land whereunto to yee goe over Jordan to possesse it ; yee shall not prolong your dayes upon it , but shall utterly bee destroyed .

Hence also on the contrary wee have those phrases , Yee shall dye , the man that doth so , and so , shall surely dye ; so frequently denounced ( in the Bookes of Exodus , Leviticus , Numbers , Deuteronomy ) against the disobedient ; which we are not to understand of death eternal , because a man might make forfeiture of his life through breach of this outward Covenant , as did Moses and Aaron , and many others of those who fell in the Wildernesse , and yet be a person saved from Wrath eternal ; nor are we alwayes and in all cases to understand it of Death , as a punishment inflicted by the Civil Magistrate upon Offenders deserving it ; but we are to understand the phrase , the man doing thus and thus shall dye , very frequently , if not most frequently , of Death inflicted by the hand of God for breach of that Covenant , which kept and observed , would cause that their dayes should be prolonged , but broken and violated , did cut them short .

2 Multiplying of them as a Nation , Deut. 6.3 . Hear therefore O Israel , and observe to doe it , that it may bee well with thee , and that yee may encrease mightily , &c. chap. 8.1 . All the Commandements which I command thee this day , shall yee observe to doe , that yee may live and multiply , &c. Deut. 30.16 . I command thee this day to love the Lord thy God , to walk in his wayes , and to keep his Commandoments , and his Statutes , and his Judgements , that thou mayest live and multiply , &c. So chap. 11.21 . Chap. 13.17 . with others . Now as this promise of multiplication was conditional , upon condition of their keeping the Covenant ; so no sooner did they breake Covenant , but presently they fell under the contrary Curse , Deut. 28. vers. 15. compared with 62. But it shall come to passe , if thou wilt not hearken to the voyce of the Lord thy God , to observe to doe all his Commandements , &c. — yee shall bee left few in number , whereas yee were as the stars of Heaven for multitude , because thou wouldest not obey the voyce of the Lord thy God . So Chapter 4. vers. 27.

3 Advancing them above all other Nations , yet still upon condition of their obedience , Deut. 28.1 . And it shall come to passe , if thou shalt hearken diligently unto the voyce of the Lord thy God , to observe and to doe all his Commandements which I command thee this day , that the Lord thy God will set thee on high , above all the Nations of the earth . vers. 13. And the Lord will make thee the head , and not the tayl , and thou shalt bee above only , and shalt not be beneath ; if that thou hearken unto the Commandements of the Lord thy God , which I commanded this day , to observe and doe them . So chap. 26.19 . Hence whensoever they became disobedient , immediatly they did forfeit this mercy , and came under the contrary curse , Deut. 28.15 . But it shall come to passe , if thou wilt not hearken to the voyce of the Lord thy God , to observe to doe all his Commandements , &c. What then ? see vers. 37.43 , 44. Thou shalt become an astonishment , a proverb , and a by-word among all Nations whither the Lord shall lead thee ; the stranger that is within thee shall get up above thee very high , and thou shalt come downe very low , hee shall lend to thee , and thou shalt not lend to him ; hee shall bee the head , and thou shalt bee the tayl . They are rich , honourable , advanced above others whilst they obey , but if they disobey , their riches is turned into poverty , their honour into reproach , they who before were the Head , now become the tayl .

4 Blessing them in the City and Field , in the fruit of their Body , their Ground , their Cattel , in their Basket and Store , in their out-goings , and in-comings , in their Store-houses , and all they set their hands unto , Deut. 28.1 , 2 , 3 , &c. And it shall come to passe , if thou shalt harken diligently unto the voyce of the Lord thy God , to observe and to doe all his Commandements which I command thee this day , blessed shalt thou be in the City , and blessed shalt thou bee in the field ; blessed shall be the fruit of thy body , and the fruit of thy ground , and the fruit of thy cattle , the increase of thy Kine , and the flocks of thy Sheep , blessed shall be thy Basket and thy store , blessed shalt thou be when thou comest in , and blessed shalt thou be when thou goest out The Lord shall command the blessing upon thee in thy Store-houses , and in all that thou settest thine hand unto , &c. So Deut. 7.12 , 13. Wherefore it shall come to passe , if yee hearken to these judgements to keep and doe them , that the Lord thy God shall keep unto thee the Covenant and mercy which hee sware unto thy Fathers , and he will love thee , and blesse thee , and multiply thee ; he will also blesse the fruit of thy wombe , and the fruit of thy land , thy corne , and thy wine , and thy oyl , the increase of thy kine , and the flocks of thy sheep , &c. It is evident enough that these mercies were given forth upon condition , and therefore so soon as ever they were found wanting in the condition , their mercies were turned into judgements , their blessings became curses , as Deut. 28.15 , 16 , 17 , &c. But it shall come to passe , if thou wilt not hearken unto the voyce of the Lord thy God , &c. Cursed shalt thou bee in the City , and cursed shalt thou bee in the field . Cursed shall be thy basket and thy store . Cursed shall be the fruit of thy body , and the fruit of thy land , the increase of thy kine , and the flocks of thy sheep . Cursed shalt thou be when thou comest in , and cursed shalt thou bee when thou goest out , &c.

5 Giving them victory over their Enemies , yet still upon condition , Deur. 28.7 . vers. 1. If thou shalt hearken diligently unto the voice of the Lord thy God , &c. What then ? See vers. 7. The Lord shall cause thine enemies that rise up against thee to be smitten before thy face , they shall come out against thee one way , and flye before thee seven wayes , Levit. 26.3 . with 7 , 8. If yee walke in my Statutes , and keep my Commandements , and do them . Yee shall chase your Enemies , and they shall fall before you by the Sword . And five of you shall chase a hundred , and an hundred of you shall put ten thousand to flight , &c. But no sooner do they rebel ; but the contrary curse is upon them , Levit. 26.14 . with 17. But if yee will not hearken unto me , and will not do all these Commandements , I will set my face against you , and yee shall be slain before your Enemies , and they that hate you shall reigne over you , and yee shall flye when none pursueth . Deut. 28.15 . with . 25. But it shall come to pass , if thou wilt not hearken , &c. The Lord shall cause thee to bee smitten before thine Enemies , thou shalt go out one way against them , and flye seven wayes before them , and shalt bee removed into all the Kingdomes of the earth . So vers. 47 , 48 , 49. &c.

6 Giving them rain and fruitful seasons , Lev. 26.3 , 4. If yee walk , in my statutes , &c. Then will I give you raine in due season . This mercy as obeying they did enjoy it , so disobeying they lost it , Deut. 11.13 , 14 , &c. And it shall come to passe , if yee shall hearken diligently unto my Commandements , which I command you this day , to love the Lord your God , and to serve him , &c. That I will give you the rain of your land in his due season , the first raine , and the latter raine , ver. 16 , 17. Take heed to your selves that your heart be not deceived , and yee turn aside , and serve other gods , and , worship them . And then the Lords wrath be kindled against you , and he shut up the heaven , that there be no rain , &c.

Lastly , putting far from them the Pestilence , and all manner of sicknesses and diseases , the Sword , evill noy some Beasts , Famine , Captivity , &c. But this upon condition , in case they did obey , they should bee freed from all these , but if they did rebell and disobey , they should come under them .

Deut. 7.12 . with 15. Wherefore it shall come to passe , if yee hearken to these judgements , and keep , and do them , the Lord will take away from thee all sicknesse , and will put none of the evill diseases of Egypt ( which thou knowest ) upon thee , but will lay them upon all them that hate thee . Lev. 26.6 . And I will give peace in the land , and yee shall lye down , and none shall make you afraid , and I will rid evill Beasts out of the Land , neither shall the Sword go through your Land , if yee walke in my Statutes , &c. as vers. 3. Deut. 28.15 . with 21.22 . But if thou wilt not hearken to the voyce of the Lord thy God , &c. The Lord shall make the Pestilence cleave unto thee , untill hee have consumed thee from off the Land whither thou goest to possesse it . The Lord shall smite thee with the Consumption , with a Feaver , and with an Inflammation , and with an extreme burning , and with the Sword , vers. 27. The Lord will smite thee with the Botch of Egypt , and with the Emerods , and with the Scab , and with the Itch , whereof thou canst not bee healed : The Lord shall smite thee with madnesse , and blindnesse , and astonishment of heart , vers. 35. The Lord shall smite thee in thy knees , and in thy legs with a sore Botch that cannot be healed , from the sole of the foot to the top of the head , vers .60 , 61. Moreover he will bring upon thee all the diseases of Egypt which thou wast afraid of , and they shall cleave unto thee . Also every sicknesse , and every Plague which is not written in the Book of this Law , them will the Lord bring upon thee until thou be destroyed . For Famine , see vers. 53.54 . And thou shalt eat the fruit of thine own body , the flesh of thy sons , and of thy daughters , in the siege and straitnesse wherewith thine enemies shall distresse thee . For Captivity , see vers. 41. Thou shalt beget sons and daughters , but shalt not enjoy them , for they shall go into Captivity . F●● ●vill Beasts , read Lev. 26.21 , 22. And if yee walk contrary to mee , &c. I will send wild Beasts among you , which shall rob you of your children , and destroy your Cattel , and make you few in number , and your high wayes shall be desolate .

These Blessings and others of a like nature are also frequently inculcated in the Prophets , but still with a Condition annexed to them , Isa. 1.19 , 20. If yee bee willing and obedient yee shall eat the good of the Land . But if yee refuse and rebel , yee shall bee devoured with the Sword .

Secondly , Blessings more special and peculiar . By these I understand such blessings , which although for nature they were but temporary , because upon breach of Covenant they might bee lost , yet they were such as were peculiar to Israel who stood under this Old Covenant . No other Nation might , or could come in and share with them in these , though oftentimes they were by the bounty of Gods providence made sharers with them in the other . Yea such they were as were a resemblance of the special and peculiar blessings of the New Covenant : As ,

1 MORE GENERALLY ; a resemblance there was in this Old Covenant of that great gift and blessing of the New Covenant ( which is inclusive of all other gifts and blessings ) viz. Gods Donation of himself to a people . The great and principal blessing of the New Covenant is this , Gods Donation of himselfe , Heb. 8.10 . I will bee to them a God , and they shall bee to mee a people . A resemblance there was of this in the Old Covenant , for God by vertue of this Old Covenant gives himselfe in an outward and conditional way to Israel , with whom hee made this Covenant . And this outward gift extends it selfe to the whole Trinity , Father , Son , and Holy Ghost .

1 The Father gives himself to them to bee their God . Hence almost every where in the books of Moses and the Prophets , God in reference to this people , and this outward Covenant made with them goes under this Title , The Lord thy God . Yet observe , The Father by vertue of this Old Covenant , is so their God , as that in case they brake Covenant with him , hee would bee their God no longer , therefore Gods being their God is alwayes spoken of either in the present tense , I am the Lord thy God , Exod. 20.2 . i.e. so long as you keep Covenant with mee , I am your God in Covenant with you ; or else in the future tense , with laying down the Condition , as Lev. 26.3 . with 11.12 . If yee walke in my statutes , and keep my Commandements , and do them , I will set my Tabernacle amongst you , and I will walke among you , and will bee your God , and yee shall be my people . Hence Israel who had this priviledge , lost it , Hos. 1.9 . Yee are not my people , neither will I bee your God . And this gives us the reason why the Lord thy God , which of all other is the most sweet and amiable Name , as this Name comes in the New Covenant is called a fearful Name , Deut. 28.58 . why ? because it is a most fearful thing to have God our God no otherwise but upon Condition , as the Old Covenant holds him forth in such sort that hee who is our God to day , may turn against us , and bee our Enemy to morrow .

2 The Son is likewise given to them to bee their Redeemer in a way of outward Redemption . This outward Redemption which they by vertue of the Old Covenant were made partakers of , was no other but a Redemption from outward evils , from the outward part of that curse which the Old Covenant did inflict on those that brake it . This Redemption they had by the blood or their Sacrifices , which Sacrifices of theirs , were no other but a shadow of Christ his Sacrifice ( that in the fulness of time was to bee offered ) and that Redemption that was to come by him . This outward Redemption is expressed in the Preface to the Ten Commandements by Redemption from Egyptian bondage , which Redemption was outward , Exod. 20.2 . I am the Lord thy God , which brought thee out of the Land of Egypt , out of the house of bondage . This Redemption many had who yet were no whit benefited by it , as those that came out of Egypt , afterwards perished in the wildernesse , Jude 5. and those that had been delivered , God saith of them that hee would deliver them no more , Judges 5.8 . Many by the blood of their Sacrifices were so far purged , as that the outward punishment of their sin was remitted , who yet notwithstanding had the guilt of their sin remaining upon them , and did in the end dye and perish in their sins . This is the Redemption we read of Hos. 7.13 . Though I have redeemed them , yet they have spoken lyes against mee .

3 The Spirit is given to them to be their Conductor or Leader . This I take it , is meant by Gods presence , Exod. 33.14 . which is called the Angel of his presence , Isa. 63.9 . which they rebelling against , are said to rebel against , and vexe his Holy Spirit , vers. 10. holding forth thus much , That we are not by the Angel of his presence , to understand the Son ( who is set forth unto us by , and under those other expressions , vers. 8 , 9. He was their Saviour . In all their affliction hee was afflicted , in his love and pity hee redeemed , them , &c. and the Angel of his presence is clearly spoken of , as distinct from him ) but the Holy Spirit ; which so long as they did obey , saved them , was a safe Leader , Conductor to them , but so soon as they did rebel , became their enemy , and fought against them . So that in this Old Covenant the Spirit was given forth to bee a Conductor , Leader , &c. But this gift of the Spirit was but outward and conditional , so long as they did perform the condition of the Covenant , they had this outward presence and tuition of the Spirit , but breaking the condition , their Guardian turned against them , and became their Enemy . And therefore as God doth assure Zerubbabel , Joshua , &c. when they fell to their duty , and were obedient , that his Spirit according to the word hee Covenanted with them when they came out of Egypt , did remain among them , Hag. 2.5 . So on the other side , the Rebels ( but now mentioned ) which for a time had the tuition of the Spirit , by their rebellion lost it , and the Spirit their Guide and Protector , becomes their Enemy , Isaiah 63.9 , 10.

Thus the gift of the Father , of the Son ' and of the Spirit , which are the great gift , and principal blessing of the New Covenant , were given in an outward and conditional way even by the Old Covenant .

2 And MORE PARTICULARLY ; a resemblance there was in this Old Covenant of ELECTION , which lay in that outward election of the people of Israel ; Gods picking , chusing , selecting of that Nation ( which choyse included particular persons also as members of the body ) to bee a peculiar people to himself , in such sort as no other Nation under Heaven , nor any particular persons in , and of other Nations ( confidered as such ) were , or could bee the people of God . As God by vertue of this Old Covenant gave himself to them in a peculiar way to be their God , so also in a peculiar way he chose them to be his people . Hence God is said to chuse Israel , Ezek. 20.5 . and Israel is called his chosen , Psal. 105.6 . hence also this people are called a peculiar treasure , Exod. 19.5 . a peculiar people , Deut. 14.2.26.18 . a people of inheritance to him , Deut. 4.20 . a people established to himself , Deut. 29.13 . yet such was this election , as that in case die condition by which it was given were not by them observed , it presently became voyd , and was as if there neither were , nor ever had been any such thing at all , therefore when Israel cast off God , and chose new gods , God presently casts off them , will not owne them as his people , deliver them any more , Judg. 5.8 . They chose new gods , then was warre in the gates ; chap. 10.13 . Yee have forsaken me , and served other gods , wherefore I will deliver you no more , goe and cry unto the gods which yee have chosen , let them deliver you in the time of your tribulation ; therefore the elected people are called , Lo-ruhamah , i. e. without mercy , one to whom no mercy is to be extended ; Loammi , i. e. not my people , a people disowned , cast off by God , Hos. 1.6.9 .

3 A resemblance there was in this Old Covenant , OF VOCATION , which did consist in that outward calling of Israel out of Aegypt , the house of bondage , place of sin and darknesse . This wee have , Hosea 11.1 . When Israel was a childe I loved him , and called my son out of Egypt . In this respect Israel is stiled , Gods called , Hearken to me O Jacob , and Israel my called , Isa. 48.12 . But this Vocation did them no good any longer then they were obedient , for ( as I have observed already ) Gods called ones out of Aegypt . transgressing the Covenant dye in the Wildernesse ; their Vocation , though they were thereby separated from the grosse ignorance and open Idolatry of Aegypt , yet in respect of the benefit thereof was but temporary , for so soon as they rebel against him that called them ; they are cut off by a stroke of Wrath , their calling will not relieve them .

4 A resemblance there was in this Old Covenant of RECONCILIATION AND REMISSION of sins , this the whole body of their Sacrifices did look unto , but the proper place to treat of this is our second Head , namely the grace of the Covenant , whether therefore I transmit the enlargement of this particular .

5 A resemblance there was in this Old Covenant of ADOPTION , this did principally lye wrapped up in Gods taking the whole body of that people , with whom this Old Covenant was made , into the relation of a Son , and particular persons of that body , into the relation of children . Hence God speaking of the Body of this Nation , entitles them his Son , Hos. 11.1 . and of particular persons in this Body , his children , Isa. 63.8 . yet such this adoption was , as that God did no longer owne these adopted ones for his children , then they did act towards him as dutiful children towards a father ; therefore when Israel did rebel and cast off God , God straight way cuts them off this priviledge , and will no longer owne them as children , but calls them Children of Whoredomes , Hosea 2.4 . strange children , chap. 5.7 . likens them to the children of the Aethiopians , with whom God never made Covenant , threatning withall , that notwithstanding this relation he would destroy them , Amos 9.7 , 8.

6 A resemblance there was yet further in this Old Covenant of UNION ; this that relative union that we read of betwixt God and that people with whom this Old Covenant was made doth hold forth , Jerem. 31.32 . — My Covenant they brake , although I was art Husband to them . But this was conditional , so long as they kept Covenant with God , and were chaste and faithful Spouses to their Husband , but no longer . Hence the Apostle Paul quoting these words of Jeremy , Heb. 8.9 . for those words , although I was an Husband to them ( which hee leaves out ) puts in these , and I regarded them not , saith the Lord ; intimating , that although God was a Husband in this Covenant , yet such a Husband as would no longer regard them then they kept Covenant with him , they must look for no conjugal love , no embraces , no communion with God as a Husband , any longer then they kept themselves chaste Spouses . Therefore when Israel played the harlot , God immediately disownes them as to this relation , Hos. 2.2 . Plead with your mother , plead , for shee is not my wife , neither am I her husband ; let her therefore put away her Whoredomes out her sight , and her adulteries from between her breasts ; and gives them a bill of divorce , Jer. 3.8 . Isa. 50.1 .

7 From this conjugal union by vertue of this Old Covenant did flow another great blessing , viz. COMMUNION ; the Wife hath communion with her Husband , and so had Israel whilst they continued a faithful Wife ; and this communion was such as was a resemblance of that TRVE COMMUNION , the children of the New Covenant doe enjoy . Notable to this purpose is that place we have , Exod. 24.9 , 10 , 11. where wee read , that after Israel had given their assent to the Old Covenant , vers. 7 . All that the Lord hath said will wee doe , and bee obedient ; and hereupon the Covenant betwixt God and them ratified , and sealed by the sprinkling of bloud , vers. 8. immediately hereupon , whilst as yet they had not by any act broken this Covenant ; it is said , Moses , and Aaron , Nadab and Abihu , and seventy of the Elders of Israel went up into the Mount , and saw the God of Israel in his glory , and did there eate and drink ; noting wonderful familiarity , and intimate communion which they had with God by vertue of this Covenant now struck up betwixt them . But , observe this communion , as it did depend wholly upon the condition of their keeping Covenant , so the mercy is not long lived , for before forty dayes are over , Israel . makes a Calf ; now is the Covenant broken , God hereupon ( who but a little before was so familiar with them , feasted them with his presence and comforts ) turnes to bee their enemy , and saith to Moses , Let me alone , that my wrath may wax hot against them , that I may consume them , Exod. 32.9 , 10. All their communion now is gone , so that this communion was but conditional , and so temporary , it lasted no longer than they did obey , nor could it exempt those that did enjoy it from Gods Wrath , or in the least keep them from sin for future ; for observe , Aaron who was next to Moses in enjoyment of this communion , before forty dayes are run out , notwithstanding the strength received from it , is so weak as that hee cannot resist a temptation , but tempted , by the people , sins most foulely and hainously , makes Calf , by which sin of his the very Covenant it self is broken ; and also Nadab and Abihu ( next to Moses and Aaron in the enjoyment of this priviledge ) within a very little time after transgressing , fall into the hands of God , and are cut off by the stroak of his wrath ; yea of all the four Worthies who had greatest share of this communion upon the Mount , not one enters Canaan ( the Type of the heavenly rest ) but all dye in the Wilderness ; holding forth thus much , that men may have much communion with God in the way , and after the rate of the Old Covenant , and yet fall short of heavenly glory , perish in their sins notwithstanding this ; such was , and is that communion that comes in by vertue of the Old Covenant .

8 A resemblance there was in this Old Covenant of SANCTIFICATION , which lay in an outward observation of meats and drinks , and divers washings , and carnal Ordinances imposed on those who stood under the first Tabernacle , as the Apostle tells us , Heb. 9.8 , 9 , 10. in reference to which Sanctification Israel goe under the titles of a holy people , a holy Nation , &c. But this Sanctification as it was an outward thing , sanctifying no further then unto a purifying of the flesh , Heb. 9.13 . so was it conditional , and they were no longer a holy Nation , Gods holy people , than they did obey God , and keep his Covenant ; their holinesse when and wheresoever it is spoken of , is ever laid up in the performance of the condition of the Covenant , as Exod. 19.5 , 6. Now therefore , if yee will obey my voyee indeed , and keep my Covenant , yee shall bee unto me a holy Nation , Deut. 28.9 . The Lord shall establish thee a holy people unto himself , as he hath sworne unto thee , if thou shalt keep the Commandements of the Lord thy God , and walk in his wayes , Deut. 26.16 . with 19. This day the Lord hath commanded thee to doe these Statutes , and Judgements , &c. — that thou mayest be an holy people unto the Lord thy God .

9 This Old Covenant had also in it a resemblance of GLORIFICATION , which was figured in that outward glory and happinesse promised to Israel , and ( whilst they were obedient ) enjoyed by them in the possession of the promised Land ; but chiefly in that presence of God , communion they had with him in the Holy of Holies ; but this also was conditional , for breaking Covenant they are cast out of their Land , and their Paradise is turned into a Wildernesse ; yea , their Holy of Holies ( their Typical Heaven ) is destroyed and broken down , and hereby all that presence of God , and communion with him , which was by vertue of it enjoyed , is lost to them .

10 This Old Covenant had also lodged up in it SPECIAL AND PECVLIAR ORDINANCES ( as the New hath ) through which the aforesaid blessings were conveyed , the sweetnesse and comfort of them enjoyed , Heb. 9.1 . Then verily the first Covenant had Ordinances of Divine service , and a worldly sanctuary . These Ordinances were committed to Israel with whom this Covenant was made , and hence the Apostle saith , that to them did partaine the service of God , Rom. 9.4 . i. e. the exercise of true worship did appertaine to them , they were by God made Keepers of his rich Cabinet of precious Ordinances , in which respect they are stiled . a Kingdome of Priests , Exod. 19.6 . i.e. a Kingdome of Worshippers , for Worship was the Priests work . This blessing also was conditional , therefore observe , they are a Kingdome of Priests , but it is upon condition , If yee will obey my voyce indeed , then shall yee be unto me a Kingdome of Priests ; no longer then they obey are they a Kingdome of Priests . Hence , as Judah in the time of the Babylonian Captivity , were for their rebellion cut off this priviledge , so likewise it is pronounced against Israel for their Spiritual Adultery , or Idolatry , that they should abide many dayes without a Sacrifice , without an Ephod , Hos. 3.4 . i. e. they should for their breach of Covenant be deprived of this priviledge of the Covenant , viz. special Ordinances .

11 A resemblance there was in this Old Covenant of those SPECIAL GIFTS AND GRACES , which are the peculiar blessings of the New Covenant . For ,

1 By vertue of this Old Covenant there was a kind of FAITH wrought in those that stood tinder it , for look as it is in the New Covenant , which holds forth an absolute Election , an absolute Donation of God himself to a Soul , an absolute union of the Soul with Christ , out of which doe flow a faith that can never fade . So in this Old Covenant , there being an outward and conditional Election , Donation of God , Union , &c. there doth thence also spring a faith , but this faith is of the nature of the thing it springs from , viz. Conditional , and Temporary ; it is a faith built either upon Duties , or Ordinances , or outward Priviledges , or Experiences , or Providences , or a hanging upon , or cleaving to in an outward way , or for the obtaining some outward mercy , some promise of Gods , or else built upon some extraordinary incomes , or appearances of God , either in a way of particular words given in , or Revelations , Visions , &c. from things of this nature , which the children of the Old Covenant were capable of attaining , and which being attained they did strait way ( finding such things in themselves ) conclude a right in the fore-mentioned blessings of the Covenant , there did arise a thing very like true faith , and it is not amisse if wee call it , a faith of the Old Covenant .

1 For this Faith , as it did spring from Duties , we read of the righteous man trusting to his owne righteousnesse , Ezek. 33.13 . here is a trust and confidence laid in Duties , a mans owne righteousnesse ; but observe , If he commit iniquity all his righteousnesse shall not bee remembred , but for his iniquity he hath committed hee shall dye ; mark the issue , he dyes . What good now doth his trust doe him ? hee trusts in his owne righteousnesse , hath faith , confidence grounded upon it ; thinks because of it I am surely the childe of God , shall bee saved , &c. but no sooner doth hee commit iniquity but hee dyes for all this , this faith-trust can neither preserve it self alive , nor him from death that hath it .

2 For Ordinances , the Old Covenant ( as I have said ) had Ordinances in it ; now much faith was by many reposed in these . Wee have a notable text , Jer. 7.14 . Therefore will I doe unto this house which is called by my name , wherein yee trust , as I have done to Shiloh . The Temple ( Gods House ) was Gods owne Ordinance and appointment , and a visible signe of his presence ; and hence the Jews did put much confidence in the enjoyment of their Temple , therefore vers. 4. the Prophet brings them in crying out , the Temple of the Lord , the Temple of the Lord , the Temple of the Lord are these , they thought surely they must needs bee happy , so long as they had the Temple of the Lord , an enjoyment of Ordinances among them . But yet , this confidence was but a lying confidence , and therefore saith the Prophet , Trust not in lying words , saying , the Temple of the Lord , the Temple of the Lord , &c. and further tells them , vers. 14. that they should not have this trust long , for the Temple wherein they did so much trust , God would destroy , and where then would their trust be ?

This trust in Ordinances was so great , as that they did under it shrowd themselves in iniquity , Micha 3.9 , 10 , 11. They commit all manner of iniquity , and yet leane upon the Lord , trust in him , conclude for certaine hee was amongst them , no evil should befall them ; What makes them conclude thus ? O they had the presence of Ordinances , though they did sin and rebel , yet they had their Temple among them , and could offer up Sacrifices for their rebellions , and this they thought made amends for all ; therefore when God will destroy their false trust , he threatens them with the ruine of their City , and their Temple , the place of their worship , vers. 12. And because of this horrid abuse of their Sacrifices and Offerings , making them ( by reposing their trust in them ) a most abominable Idoll , God speakes disdainfully of their Sacrifices , though yet they were things of his own appointment , Hos. 8.13 . They sacrifice flesh for the sacrifice of my offerings , and eat it , but the Lord accepteth them not : Now will hee remember their iniquity , and visit their sins ; as to say , Do they indeed sacrifice ? no such matter , they onely bring mee a little flesh , which I regard not , but will punish them for it . So Isa. 66.3 . Hee that killeth an Oxe is at if hee slow a man , hee that sacrificeth a Lamb , as if hee cut off a Dogs necke , hee that offereth an Oblation , as if hee offered Swines blood , hee that burneth Incense , as if hee blessed an Idol . I count ( saith God ) your Sacrifices no other but as so many most abominable and detestable iniquities .

Memorable is that of Abijah , 2 Chron. 13. whose faith riseth very high , vers. 12. Behold God himself is with us for our Captain , O children of Israel , fight yee not against the Lord God of your Fathers , for you shall not prosper . And by this faith a most glorious victory is obtained , vers. 18. Thus the children of Israel were brought under , and the children of Judah prevailed , because they relied upon the Lord God of their Fathers . But what was this faith built upon , why in great part ( though not wholly ) upon Duties and Ordinances , as see vers. 10 , 11. But as for us the Lord is our God , and we have not forsaken him , and the Priests which minister unto the Lord are the sons of Aaron , and the Levites wait upon their businesse : And they burn unto the Lord every morning , and every evening burnt Sacrifices , and sweet Incense , the Shew-bread also they set in order upon the pure Table , and the Candlesticke of gold with the Lamps thereof , to burn every evening ; for we keep the charge of the Lord our God . Obedience to the Commands and Institutions of the Lord , and the presence and injoyment of Ordinances , are two principal things upon which these high expressions of faith are grounded . And observe notwithstanding the faith of this King did rise to so great a height , yet was it not a true faith ? for of the same person it is said , 1 King . 15.3 . That he walked in all the sins of his Father , which he had done before him ; and his heart was not perfect with the Lord his God , as the heart of David his Father . So that there may be great faith springing from Duties , injoyment of Ordinances , which yet notwithstanding is not true faith , it is the faith of the Old Covenant , but not the faith of the New .

3 For Outward priviledges , what confidence did the Jews lay in this external priviledge of being Abrahams seed , Joh. 8.33 . yet John Baptist tells them plainly , that the foundation of their faith was an empty thing , and would prove but a lying vanity , Matth. 3.9 . Thinke not to say within your selves we have Abraham to our Father , as to say ? do not boast of this , lay not your confidence here , for I tell you it will deceive you , you will finde a lie in it .

Such a confidence wee read of , Ezek. 15.16 . But thou didst trust in thine own beauty , and playedst the Harlot . God having by crowning Israel with many outward mercies and priviledges , made them a Renown among the Heathen , and very beautiful in the eyes of all , through his comeliness put upon them , vers. 14. they presently lay a trust , build a confidence upon this , But thou didst trust in thine own beauty , and what followed ? and playedst the Harlot . False trusts do but open the door , and lead to sin .

Notable is that place , Isa. 48.1 , 2. Hear yee this , O house of Jacob , which are called by the name of Israel , and are come forth out of the waters of Judah , which swear by the Name of the Lord , and make mention of the God of Israel , but not in truth , nor in righteousness . For they call themselves of the Holy City , and stay themselves upon the God of Israel . Observe here is a very great confidence laid upon an outward priviledge ; God by vertue of the Old Covenant , gives himself ( as I have formerly said ) to Israel to be their God in a peculiar way , so as that hee was not so the God of any other people ; this was a very great and glorious priviledge , though no other ( as hath been observed ) but a conditional mercy , which might bee forfeited and lost . They ate too so taken with this , that ( saith the Prophet ) they make mention of the God of Israel , i.e. boast much of this God as their God ; yea ( saith the Prophet ) They stay themselves upon the God of Israel , i.e. build much faith upon this , that they are Israelites , and God is the God of Israel , therefore surely God loves us , we must be happy ; yet observe , all this boasting and beleeving was but a counterfeit , They make mention of the God of Israel , they stay themselves upon the God of Israel , but not in truth , nor in righteousnesse .

4 For experiences and faith built upon them , the example is famous , Psal. 106.11 , 12 , 13. God works a very glorious deliverance for Israel , the waters cover their enemies , not one is left . What then ? What doth the experience of this miraculous deliverance work in them , why see vers. 12. Then beleeved they his words , they sang his praise . Now they beleeve , yea so beleeve , as that their hearts are filled with joy , their mouthes with praises ; but observe , this faith built upon experiences soon dyes , as in the following verses ; They soon forgat his works , they waited not for his Counsel : But lusted exceedingly in the wildernesse , and tempted God in the Desart . And he gave them their request but sent leannesse into their souls . Minde it , Those that but just now had fat flourishing souls , they beleeve , sing praise , their soules are presently lean . Such is all the fatness and flourishing of the Old Covenant , a dying , fading thing .

5 For Providences , what faith doth Saul build upon a Providence ? 1 Sam. 23.7 . Hee is hot in persecuting David , David flying from place to place , enters Keila● a walled Town , Saul hears of it , presently cries out a Providence , God hath delivered him into my hand , as to say , I have hitherto feared God was against mee , and on Davids side , I see now it is otherwise , God takes my part , hath shut up my enemy for mee . A Providence seeming to smile upon him in his way , makes him conclude God to bee his Friend , when it was nothing to .

Thus much for the Outward blessings themselves .

The Condition required for the attaining and keeping of these , was a diligent observance of what things the Moral and Judicial Lawes , considered onely according to the Letter , did require . If they did what in the Letter of these Laws was commanded , as in case they set up no other gods in their Land , made no graven Images to worship , did not take Gods Name in vain , nor prophane his Sabbath , nor behave themselves disobediently towards their Superiours , nor were guilty of the acts of Murder . Adultery , Theft , &c. And so also for the Judicials ; by this Litteral obedience they came to have a right to all those blessings and mercies ( whether more common or special ) which were but meerly outward and temporary ; that is to say , They should in doing these punctually and exactly , as was required in the Letter of the Commandement , bee blessed with long life in the Land of Canaan , multiplication of their Nation , advancement of them above other Nations , have blessings attending them in City , Field , fruit of their bodies , ground , cattel , in their basket , store , in their out-goings , in-comings , in their Store-houses , and all they should set their hands unto , have the victory and rule over their enemies , bee freed from sicknesses , diseases , Famine , Captivity , &c. Also they should so doing , bee Gods peculiar people , and hee would bee their God , a Father , Husband to them , make them a holy Nation to himselfes crown them with peculiar dignity , honor , &c. To the attainment of all these things , a bare , litteral obedience was sufficient , and obedience of this nature was true obedience to the Old Covenant , so farre as the same was a Covenant , giving and dispensing Outward mercies , and Priviledges onely .

And indeed that such an obedience there was is clear , because as outward mercies of peace , plenty , &c. were promised to Israel upon condition of their obedience , so were these mercies oft-times enjoyed by them . But now should wee conceive a spiritual obedience to the Law , to bee the condition upon which these were injoyed , then because obedience of this nature they were never able to give , it would have been impossible for them to have injoyed these at any time . Such therefore must the condition bee for outward mercies as they might perform , which performing they had , and did keep their mercies , and not performing , did lose them , and come under a curse , unlesse they did immediately upon every act of transgression ( which it were a thing impossible for them to do , had the Condition I say , been Spiritual obedience , in which acts of disobedience are multiplied hourly ) flye for reliefe to the Ceremonial Law , their City of refuge .

And because there was such an obedience as this required in the Old Covenant , upon the due performance of which , men might even upon the termes of the Covenant , lay claim to outward mercies , therefore I take it , doth holy Hezekiah ( hee having kept the Old Covenant according to the Letter thereof ) when he was to plead for an outward mercy , viz. continuance of life , urge his obedience , Isa. 38.3 . As also good Nehemiah spreads his obedience before God , Neh. 13.14 .

And this obedience ( I conceive ) the young man meant and no other , when hee said to Christ , All these have I kept from my youth , for had hee looked upon the Law in the spirituality of it , neither hee , nor any man living could ever make such a boast .

This likewise was the obedience Paul had in his eyes when hee saith of himself , before his conversion , that hee was as touching the righteousness of the Law , blamelesse , Phil. 3.6 .

The opinion therefore of the Jews , that outward literal obedience was true obedience to the Law was not false , onely it was short ; it was true obedience as to the attaining outward blessings , only it was not the all of obedience the Law required . And therefore Christ , Mat. 5. where his large discourse upon the Law by way of exposition of it was dawn forth by the Pharises abuse of this opinion , doth not in the least condemn the opinion it selfe of litteral obedience , as if there were no such kinde of obedience at all , sufficient for the attainment of any thing , but only condemns their abuse of it , and that improvement they made of this , viz. That a man might enter into the Kingdome of Heaven , and bee saved by it , this hee shews could not bee but in case they sought salvation from the Law , another kinde of obedience than this must bee given to it .

Secondly , The Old Covenant had as well blessings spiritual and eternal , as outward or temporary ; but yet so , as that these were not ( as the former ) attainable by this Old Covenant , as I shall shew presently .

Now that the Old Covenant had a Spiritual and eternal blessing held forth in it , is manifest .

1 From the contrary , viz. a curse of eternal death coming in upon the breach of it , Gal. 3.10 . It is observable ( as I have formerly noted ) that these words relate to Moses his Covenant , and are therefore quoted thence ; now if Moses Covenant did hold forth death eternal to the breakers of it , then must wee also suppose on the contrary life eternal to bee held forth to him , or them that should keep it .

2 That opposition betwixt the Law and the Gospel , the Old , and New Covenant , which the Apostle in his Sermons & Writings , especially in the Epistles to the Romans & Galatians doth speak so much of , plainly declares this ; for wherein lyes this opposition , but herein , viz. That in the one , life , justification , salvation is held forth upon condition , in the other freely and absolutely . Herein I say lyes the opposition , that the very same blessing is held forth in one , one way , in the other , another .

And that the Law which the Apostle in his Epistles doth set in opposition to the Gospel , is to bee understood of Moses his Law , and not the Covenant of works made with Adam in Paradise , is clear , because hee quotes ( as I have said ) the very words of Moses curse , speaks of the Law which was four hundred and thirty years after the promise made to Abraham , which was given upon Mount Sinai , which was the School-master , Tutor , and Governour of Gods people under the Old Testament , that Law which the false Apostles did teach and cry up , which was not Adams Covenant , but the Covenant made by Moses ; all clearly shewing that the Law standing in opposite termes to the Gospel was ( according to the minde of the Apostle ) the Law of Moses ; if so , then the ground of the opposition betwixt them lying in this , that the Law gave life and salvation upon condition , the Gospel freely , it doth necessarily ( unlesse wee destroy the opposition it self , by taking away the ground of if ) follow , That Moses his Law did hold forth life and salvation .

3 The manifold Scripture-phrases and sentences ( especially in the New Testament ) which hold forth life in , and by doing , confirm this ; as ,

Matth. 19.16 , 17. Master , what good thing shall I do , that I may inherit eternal life ? Note , the Question is about eternal life . What is Christs answer ? Why , If thou wilt enter into life , keep the Commandements . Now if the Law did not hold forth such a thing as eternal life to those that should keep it , men should the answer of Christ bee false , for the matter of it .

Now although it is true , Christ had it in designe to convince the young man , and to make him see that indeed hee neither had , nor could keep the Commandements though hee boasted of it ; yet must wee not thinke , that Christ to doe this , did use indirect meanes , speake that which for the very matter of it was false , to convince him of that , which was a truth .

Rom. 2.13 . For not the hearers of the Law are just before God , but the doers of the Law , shall bee justified ; importing plainly , that the Law can , and doth give forth justification to him whosoever it bee that gives it its condition of doing , viz. perfect obedience .

Rom. 7.10 . The Commandement which was ordained to life , I found to bee unto death . It is clear the Apostle doth here speak of Moses Law throughout the Chapter , and hee saith expresly , it was to life , ordained , instituted to life , which fully , and in termes speaks the thing asserted .

Rom. 10.5 . For Moses describeth the righteousnesse which is of the Law , that the man which doth those things shall live by them . It is evident from the words of the Apostle , that Moses Covenant is here spoken of , and as manifest from his scope ( hee being treating of Justification ) that the life mentioned is life eternal , which two things make good our Assertion .

Gal. 3.12 . The Law is not of faith , but the man that doth them , shall live in them . The Law here is the same Law with that pronouncing the curse , verse 10. and that Law is Mosesses , the life promised is the same life with that the justified person lives , as the connexion of these words with the words of the precedent verse doth make appeare , and that life is life eternal . Therefore it necessarily followeth that Moses Law , or the Old Covenant , doth promise lire eternal to the obedient in their obedience ; that is , in obeying it perfectly , and eternally , they shall have Eternal life .

And for this reason ( as I conceive ) doth the Scripture here , and else-where use this phrase of living in them , not living by them , to shew that though the Law , or Old Covenant hold forth a blessing of-life , yet it holds it forth no longer then they continue in perfect obedience : So long as their obedience is perfect , life is held forth , and given by this Covenant , but whensoever they faulter , all former obedience is forgotten , and the blessing of life presently removed , and the curse of death is inflicted , according to that , Ezek. 18.24 .

Lastly , To say no more , if the Old Covenant did not hold forth blessings Spiritual and Eternal , as well as outward and temporal , how could Christs active obedience to the Command of the Law , or Old Covenant , have a causal influence into our Justification ?

Christ ( as the Apostle tells us , Gal. 4.4 . ) was made of a woman under the Law , or Old Covenant ; being under it hee did as the common person of all his elect , perfectly obey it for them , and in their stead , Matth. 3.15 . compared with Rom. 8.4 . By this obedience of his they are made righteous . Rom. 5.19 . As by the disobedience of one , many were made sinners , so by the obedience of one shall many be made righteous ; i. e. Christs active obedience hath a causal influence into the justification of his seed , as Adams active disobedience had a causal influence into the condemnation of his seed , as Adam brought guilt upon his seed by his disobedience , so Christ brings righteousnesse upon his seed by his obedience . Upon which account , Rom. 10.3 . Christ is said to be the end of the Law for righteousnesse to every one that beleeveth , i. e. the very thing which the Law as its end requires , viz. perfect obedience for the obtaining of righteousnesse or justification ; Christ in the behalf of all his hath given it , and so the Law hath its end , viz. perfect righteousnesse performed by Christ their Surety and common person , and by his so doing the righteousnesse of the Law comes to be fulfilled in them , as Rom. 8.4 . and they come to be the righteousnesse of God in him , 2 Cor. 5.21 .

Now I say , in case the Old Covenant did hold forth no such thing as life eternal , how could Christs obedience thereto have been influential into our justification , which yet it is most clear it was ; could Christ by obeying it obtain more from it then it had to give ? certainly no , yet Christ by obeying it , did obtaine spiritual and eternal blessings from it , therefore it must needs bee that the Old Covenant hath such to give .

Obj. It will be said , This makes the Law or Old Covenant to be against the promises which the Apostle expresly disownes , Gal. 3.21 . yea makes it to disanul the promise , which hee tells us the Old Covenant cannot doe , vers. 17.

Ans. Not so , seeing this Old Covenant though it did hold forth life , yet did it not hold it forth to this end to give it , but for other ends , and therefore it holds it forth in such a way , and upon such a condition , as that it was a thing impossible for any to have life by it though they would , but all that would have life must , notwithstanding any help it could afford them , fly to the promise , or perish forever .

Now though it did hold forth life , yet so long as it gave none , but rather held it forth in such a way , as that the attainment of life by it was a thing altogether impossible . Hence the ordaining of it as a Covenant for life , was not contradictory to the promise , nor could the establishing of it as such a Covenant , in the least , disanul the fore-going promise ; had indeed life been attaineable by it , it would have destroyed the promise , because then life should have been attained in two distinct and contrary waies , of which one must necessarily have destroyed the other . But the holding of it forth as a Covenant for life , but not to this end to give life , but for other ends , yea in such a way too as that it could not give life though a man should seek it thereby , was no contradiction at all to the promise , seeing there was still but one way for the attaining of life , viz. by the promise , whether all that will have life must flye , notwithstanding the Old Covenant .

And therefore minde it , when the Apostle had moved the question , Is the Law against the promises ? he doth not in answer say thus , No , God forbid , for if there had been a law ordained for life , verily righteousnesse should have been by the Law , but thus , if there had been a Law given that could have given life ; hee doth not at all deny the Law as ordained to life , but elsewhere ( as I have noted already ) expresly affirmes it to be a truth , but the only thing he denies is the Laws giving of life , the Law though ordained to life could not give it , and upon this very reason the Apostle proves it not to bee against the promises , because it could not give life ; if it could have given life , it would have disanulled the promise , but though it was ordained to life , yet so long as it neither did , nor could give this life to any Soul , in was not against the promises ; so that indeed from the very words of the text rightly opened , all the strength and force of the objection falls of it self .

From what hath been said it appears , That the mistake of the Scribes , Pharisees , and the generality of the Jewes in Christs and the Apostles times , in the great Article of Justification had not this for its ground , viz. a looking upon Moses Covenant , to be a Covenant holding forth life eternal , for that was a truth , and so farre they were in the right , but their mistake lay in this , viz. A supposition that life eternal was attaineable by it , which their unacquaintednesse with the condition of this Old Covenant , making it to be all one , both in respect of temporal life , and eternal , ( viz. a meer literal obedience ) did rush them into ; they took the blessing of the Covenant in its full and whole extent , as reaching both things temporal and eternal , but the condition they halved , taking that part which was most easie for them to performe , and by so doing , made up that most false and dangerous conclusion , so much opposed by the Apostle Paul , viz. That Justification and Salvation was attaineable by the works of the Law . Had they rightly understood the condition upon which spiritual and eternal blessings were given forth , as they did that condition which gave them a right to temporal , this opinion of Self-righteousnesse would in them have dyed of it self , as it did in Paul to soon as ever hee came to this understanding , Rom. 7.9 , 10.

Quest. But what was the condition required for the giving forth the spiritual and eternal blessings of the Old Covenant ?

Ans. A most diligent , exact , and constant observance of those things that the Moral and Judicial Laws did require , not only according to the Letter , but the spiritual meaning of them .

Now that the Law ( as the same was the Law of the Old Covenant ) did require spiritual obedience as well as literal , is clear from these Scriptures , Deut 6.5 , 6. Chap. 10.12.16 . Chap. 11.13 . Chap. 26.16 . And this Christs Exposition both of the Law Moral and Judicial , Matth. 5. doth clearly hold forth , for first , Christ falls upon the Moral Law , and spiritualizeth it , shewing that the transgression of the heart in respect of any of the things commanded in that Law , was as real a breach of the Law as transgression in act . Then upon the Judicial Law , shewing , that under those Judicial Statutes which were but as the shell , were contained more spiritual precepts , which they stood as much obliged to ( if they would have righteousnesse by the Law ) as the other .

And that this was the condition of the Law for life eternal , is clear , because the Law pronounceth the Curse of death eternal unto all those that should not continue to doe whatsoever was written in the Book of the Law , Gal. 3.10 . now it was not only written in the Book of the Law thus and thus thou shalt doe , but also ( as the fore-quoted Texts doe prove ) that thou shouldest doe thus and thus , keep Gods Commandements , Statutes , Judgements , with all thy heart , with all thy might , and with all thy soul ; if therefore a man did according to the Letter keep every Command ( which was sufficient to procure outward mercies , and avert outward Judgements ) yet if he did not doe this constantly , and that with all his heart , with all his might , and with all his soul , ( i. e. perfectly ) hee could not bee freed from the curse of death eternal , because ( I say ) so much is not done as is required in the Book of the Law . This perfect obedience to the Law therefore , not only according to the letter , but the spiritual meaning of it , and perseverance herein , was the condition upon which the spiritual and eternal Blessing of the Old Covenant were given forth .

Now because no man living since the fall of Adam , was ever able to give such obedience to the Law as it requires , but all have done , and doe offend against it spiritually , in thought , word , and deed . Hence the Apostle concludes , no man can be justified by the works of the law , Rom. 3.20 . Gal. 2.16 . chap. 3.11 . but rather indeed all men are guilty , convinced of sin , and cast by it , and therefore he saith , By the law is the knowledge of sin , and every mouth by it is stopped , and all the world are become guilty before God , Rom. 3.19 , 20. yea by the workes of the law the Curse is upon every man that stands under them , Gal. 3.10 . and therefore hee calls the Law or Old Covenant , a killing letter , a ministration of death , 2 Cor. 3.6 , 7. and a Law of sin and death , Rom. 8.2 . i. e. in stead of justifying and giving eternal life , it doth no other but condemn , kill , and inflict eternal death upon those under it ; which also the Apostle found true in his owne experience , Rom. 7.10 . for which cause he affirmes the Law , or Old Covenant to be abolished for the weaknesse and unprofitablenesse thereof , Heb. 7.18 , 19. i. e. because it was altogether unable to give eternal life to any that stood under it , or to make them perfect in the businesse of Salvation , and therefore there was a necessity of abolishing it , and bringing in instead thereof a better hope .

Yet that none in this great businesse may lye under mis-apprehensions , let it be here considered , that this inability of the law to give life , which the Apostle makes the reason of abrogating or disannulling therof , did not arise from any weaknesse that was in the law it self , but rather from the weaknesse of those to whom the law was given to performe what it required . The law considered in its self was throughly able to have given life , could they have obeyed it , but the weaknesse was in them that could not , by reason of the imperfection of corrupted nature obey it , nor give the law it s owne termes for life . Hence the Apostle , Rom. 8.3 . saith , that the law could not justifie , give eternal life , &c. because it was weak through the flesh , the weaknesse lay not in the law it self , but in man through the fall made weak , corrupted , and depraved , and rendred altogether unable to give the law its termes ; but yet what the law could not give to man for himself , because hee being a lump of flesh could not give it its termes , it could and did give to Christ for man ( as the words compared with the following verse hold forth ) he being able to give it its own terms , which plainly speaks , that the defect lay in man , not in the law , he is unable to give the law its termes , not the law unable to give him life . So Heb. 8.7 , 8. hee speakes of the first Covenant as being faulty , i. e. short , unable to justifie or save ; yet to prevent mistakes , he strait way in the very next words , addes , that the fault was not in the Old Covenant it self , but in them to whom it was given ; for finding fault with them , he saith , Behold the dayes come saith the Lord — the fault is found in them , not in the Covenant it self .

So that the truth is , the Old Covenant it self was ordained for life , able to give it , yet could it not give life , because they with whom this Old Covenant was made , were not able to performe the condition of it , give it those termes which it must have , and without which it could not dispense life .

Obj. But it will bee said , But why did God establish the Old Covenant for life , and yet hold forth this life upon such termes , as that the Covenant ordained to life could give life to none ? This seems to be but a mockery in God .

Ans. Not so , for it must be considered what I said before , that the Old Covenant was not established for life , to this end , that life should bee attained thereby , but for other ends and designes . Now , God having other ends and designes in the holding forth life eternal in this Old Covenant then the giving of life , which indeed was no end of Gods at all , it was therefore no mockery in God for the accomplishment of those other ends to establish it as a Covenant for life eternal , which was the best way it could bee established in for the attainement of those ends ; now the ends why it was by God established as such a Covenant , were such as these .

1 Because it was a thing of absolute necessity , to the end that the righteousnesse of the Law , or Old Covenant , might bee fulfilled in us , as Rom. 8.4 . that the same should be perfectly obeyed either by us , or by our Surety in our stead . Now , though God knew full well that wee could not obey it , yet to the end that our Surety might stand under it as a Covenant for life , and his obedience to it as such a Covenant might bee imputed to us , therefore doth God institute it , or ordaine it as such a Covenant .

And to set forth this , the two-fold giving forth of the Old Covenant doth excellently accord .

As the Old Covenant ( as hath been formerly noted ) did consist of three parts ; 1 The Moral Law . 2 The Ceremonial . 3 The Judicial ; so it is a thing observable that either were twice given forth from the Lord unto Moses , who was the Mediator of this Covenant .

FINIS .