proper rule Restraint from proper state Restraint from proper right Constraint to base actions p. 83 Title 11. Of the Subject of slavery The Sinner habitual p. 87 Title 12. Of the Reasons of slavery Restraint from proper end Restraint from proper guide Restraint from proper act Restraint from proper rule Restraint from proper state Restraint from proper right Captivity Constraint to base actions p. 88 Title 13. Of the Lord of slavery Sin Satan p. 91 Title 14. Of the Innocency of the Law Grace cannot deceive p. 92 Title 15. Of the Mystery of the Law Mystical Precepts Mystical Providences p. 96 Title 16. Of the History of the Law Writing in Tables Law lost Law found Law lost again Law restored Septuagints Translation Law burnt Maccabes Sects of Jews Christ's coming Law on Mount Sinai the same with that of Adam in Paradise The renewal of the Covenant of Works The equivocal word Law p. 99 The Fourth Book Of the Gospel or New Testament Title 1. Of the Reformation Law changed Priesthood changed Sacrifices Gospel a Covenant of Faith God may change the law Law advanced to Spirit Types Secret of Christ understood by degrees Divine Dispensations Creation Fall Promise Faithful Vnfaithful Gentiles feared God Law written Rites why commanded Civil law Rule Outward service trusted in Prophets sent Christ sent Jews Idolaters before Christ's time Jews destroyed Gentiles called Old Religion antiquated Aaron's Priesthood Christ's Priesthood Typical Redemption from typical sins Real redemption from real sins Salvation of all men No more Changes p. 105 Title 2. Of the Nature of the Gospel Few Disciples in Christ's time Resipicence True Wisdom p. 115 Title 3. Of the Gospel a Testament What the Old Testament contains What the New Testament contains Gospel a Testament rather than a Covenant p. 117 Title 4. Of a Testament the best Deed. Evidences Promises Earnest Oath Security Donation Testament a single Will A last Will. In force alone Confirmed by death Testament the Noblest deed Solemn Nuncupative Declarative Witnesses Plainness Heir Finishing by Hand and Seal In giving all In dying Testament most solemn Most liberal Marriage A near Vnion Acquisition of goods Love of God Love of Saints Communion Adoption Heir the most beloved Definition of the Gospel Definition of a Testament Testatour Appellative name of Believers Consent Testament of Father to Children Testamentum ad pias Causas No Praeterition No inofficious Testament p. 120 Title 5. Of the Grace of the New Testament Definition of Grace Nature Free-grace Right Nature Law Throne of Grace Wrath. Works Free grace Rich grace Assurance Jews loth to leave the law p. 128 Title 6. Of the Confirmation of the New Testament Writing Testimony Confirmation Execution Christ the Executor Executorship conditional Flesh and Blood Christ's Ascension Spirit 's Mission p. 132 Title 7. Of the Testament compared Spiritual Lively In force for ever Literal Deadly Abrogated for ever Consequences Cautions Instructions Exhortations p. 136 Title 8. Of Liberty Nature of Liberty Form Loosness from all Incumbrances Largeness p. 142 Title 9. Of the Seat of Liberty Soul p. 143 Title 10. Of the Terms of Liberty Recess from Evil. Access to Good p. 145 Title 11. Of the Cases of Liberty Loosness to proper end Loosness to proper guide Loosness to proper act Loosness to proper rule Loosness to proper state Loosness to proper right p. 146 Title 12. Of the Subject of Liberty God Christ Faithful Term of recess Bondage Term of access Sonship p. 149 Title 13. Of the Allegory of the two Covenants Ismael Isaac But two eminent Covenants State of Christian liberty p. 153 Title 14. Of the Minority and Majority of the Church Fulness of time Jews a childish people Time of Minority Redemption Adoption Plenage Gentiles exempted from Minority Popery Administration of both Testaments Idolatry Remedy against Idolatry p. 159 The Fifth Book Of a Mediatour Title 1. Of the Name and Thing Transition Mediatour Reconciliation Moses p. 167 Title 2. Of the Person of Christ Two Natures Vnion Incarnation p. 170 Title 3. Of the Mediatorship of Christ Christ sole Mediator God is one All Nations sinners Jews and Gentiles made one Christ a Soveraign Mediator Testament includes a Covenant Wherein Christ's Mediatorship consists Mediator and Testator how concurring p. 177 Title 4. Of Christ's Priesthood Christ's offering One God to mediate to One Man to mediate for One God and Man to mediate One Ransom to mediate by Christ a Man Christ the greatest and truest High Priest Christ offered Self p. 180 Title 5. Of the Dignity of Melchisedec A Priest A singular Priest A perpetual Priest Greater than Abraham Abraham paid Tithes to Melchisedec Melchisedec not of Aaron's Tribe Abraham blessed of Melchisedec Sacerdotal Blessing Levi paid Tithes to Melchisedec Actions of Fathers transmitted to Children Levi blessed of Melchisedec Melchisedec immortal p. 184 Title 6. Of the Order of Melchisedec Christ of that order Christ's pedigree Joseph's pedigree Maries pedigree Christ no Priest by birth Christ made a Priest by oath Christ a Royal Priest Christ Priest and Sacrifice Christ ministers in Heaven Tabernacle imperfect Sanctuary a worldly manufacture Ordinances arbitrary Way to Holiest not made Christ first enters the Holy place Faithful enter at the last day Services imperfect Christ's blood dedicates the Holy of Holies One offering Christ offers Self in heaven Christ reigns in heaven Melchisedec a type of Christ Of the offering of Christ Through the spirit Without spot Once In Heaven p. 189 Title 7. Of Christ's Humiliation Extent of Christ's obedience To all Law Above all Law Against all Law Extremity of Christ's obedience Rarity Shame Curse Reasons of Christ's obedience To confirm Testament To expiate sin and misery p. 202 Title 8. Of Christ's Exaltation Victory over sin Imputation of righteousness Jural righteousness Reasons of victory over sin Light conquers darkness Sin no native Propension in Nature to its proper state Genuine nature of the Spirit Superiour faculties predominate Active cooperation Christ's victory over Law Outward Covenant of Works Inward state of Mind Alive to sin Dead to Law Carnal liberty to sin Legal perfection Our victory over Law Grace stronger than Law Spirit of Grace stronger than spirit of Law God delights more in mercy than vengeance Man object of Gods love Christ's pleading undeniable to God Christ's victory over death Victory procured meritoriously by Christ's death Victory obtained by the spirit of Faith Our victory over death Sin conquered Law conquered Devil conquered Christ entred into the Holy of Holies p. 210 Title 9. Of mistakes of the effects of Christ's Humiliation and Exaltation Nothing for us to do Trust to outward Mortifications Superstition Natural complexion for Divine grace Rhetoricating Consequences of Christ's death and resurrection Material Cross Spiritual Cross Material resurrection Spiritual resurrection Material ascension Spiritual Ascension No oblation pleased God but Christ's Every one that comes to God must offer Christian Religion most spiritual and glorious No Mediatour but Christ End of
as for the People so also for himself to offer for Sins And no Man taketh this honour to himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son to day have I begotten thee Christ the Great and True High-Priest Reason Heb. 5.1 Christ therefore is the Great and True High-Priest in all Respects 1. Because he is Man in all things like unto Man Sin only excepted and therefore ordained and separated from other men and most holy that we might be made holy and therefore Compassionate of the Infirmities of Men as of their Ignorances and Errors not only in respect of Fact but of Law also because of weak capacities and slippery memories and weak performances having respect to their Wills which if earnest and honest to do what they can shall be accepted according to what abilities of knowledge and remembrance and doing they have and not according to what they have not As Man also he is compassed with Infirmity The Infirmity of the Legal High-Priest as of all men was Sin and therefore might and did fall into Ignorances and Errors frail Actions like other men But Christ's Infirmity is his Sufferings and not his Sin for he knew not sin He was subject to Afflictions and Trials as other men The Legal High-Priest therefore was fain to offer often for his own Infirmities in falling into Ignorance and Error and frail Actions often as also for the frequent failings of the People much more Lev. 16.6 c. So Christ in the daies of his Flesh Heb. 5.7 which is the subject of his Infirmity and Sufferings offered up for himself Prayers and Supplications unto him that was able to save him from death This Christ in his Agony chiefly requested to have that bitter Cup removed from him And when he was upon the Cross he lamentably complained saying My God my God why hast thou forsaken me He prayed therefore that because he must die he might be delivered from death and therefore in dying commended his Spirit to God to receive it into his hands and keep it for him and restore it to him who would not leave his Soul in Hell nor suffer his Holy One to see Corruption And these were strong Cries accompanied with many Tears in so great extremities Seeing then that Christ was exercised with the experience of unexpressible Pains he cannot but be moved at the Miseries and Pains of his Servants and must needs readily bow down his ear to hear their doleful Cries and stretch out his hand to save them before the Pit of ruine shut her mouth upon them Thus did Christ offer his Prayers for himself while he was on Earth Christ offered Self that he might save himself from death for when he was restored to life and had so overcome Death as to die no more He then being in heaven offered himself immaculate and immortal as he was not for himself as before when he bore our Sins and carried our Sorrows for he hath no need to offer for himself there Christ therefore offered up his Prayers on Earth for himself but he offered up himself in Heaven for us For himself he offered when he was mortal in the daies of his Flesh for us he offered when he was an immortal and eternal Spirit And in all his Prayers our great High-Priest is heard first for himself on Earth that he might be saved from the Death which he feared that is out of Death unto Eternal life and secondly for us in Heaven that we might be saved from the power of Death and brought to Eternal life as he was In the daies of his Flesh Christ was not yet perfect had not finished his work was not gone to his Father but when he had overcome Death and Ascended into Heaven and sat on the Throne of the Majesty on high he being made perfect through Sufferings became the Author and Minister of Eternal Salvation Then was he fully invested and installed into his Royal Priesthood there he presented himself to God for us in the Temple of God eternal in the Heavens 2. Because CHRIST is the Great and True High-Priest Reason 2 because he is called to that Office by God after the order of Melchisedec Heb. 5.10 Gen. 14.18 Psal 110.4 Who was King of Salem and Priest of the most High God The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedec That is a King and a Priest both for so were Kings of old as springing from the Princes of Families who were all Priests who afterwards being called to Rule many Families or a City were the Priests as well as the Princes of that City or Commonwealth Praying and Sacrificing for the People as well as Ruling them The most honourable Person was fittest to minister in the most honourable Service The CONTENTS A Priest A Singular Priest A Perpetual Priest Greater than Abraham Abraham paid Tithes to Melchisedec Melchisedec not of Aaron's Tribe Abraham blessed of Melchisedec Sacerdotal Blessing Levi paid Tithes to Melchisedec Actions of Fathers transmitted to Children Levi Blessed of Melchisedec Melchisedec Immortal TITLE V. Of the Dignity of Melchisedec MELCHISEDEC was a Priest of greatest Dignity 1. Because he Blessed men Sacerdotally as he did Abraham saying Gen. 14.11 Blessed be Abraham of the Most High God Possessour of Heaven and Earth A Priest 2. Because he received Tithes of Abraham i. e. A Tenth part of the Spoils Melchisedec was a Singular Priest A singular Priest 1. Because there were no more Priests of his Order no Predecessor nor Successor in the Priesthood as other Priests had who must be of the Family of Aaron and of the Tribe of Levi to whom the Priesthood was designed A perpetual Priest 2. Because he was a perpetual High-Priest having neither beginning nor end of life remaining a Priest as Christ doth so long as there is need of any Priest And there shall be no need of a Priest when the People of God have their sins throughly expiated and are translated to Heaven SECTION I. Melchisedec was greater than Abraham Greater than Abraham 1. Because Abraham gave him Tithes a Token of subjection as Tribute is from Subjects to Princes 2. Because Abraham was blessed by him a Token of subjection also for the Inferior praies a Blessing of the Superior not of the Equal or Inferior for he is not able to do it 3. Because he was in a manner an Eternal Person so was not Abraham SECTION II. The Dignity therefore of Melchisedec appears in that 1. Even Abraham so great a Patriarch as he was was his Subject and acknowledged himself so to be By paying him a Tenth which was no Vulgar Present Abraham paid Tithes to Melchisedec but a Present for a Priest a solemn and sacred Portion not to be enjoyed but by the Priest alone as God's
more Persons which are but two Parties for something to be had or done For when one Person or Party frames his or their will or wills to the will or wills of another person or party such a mutual agreement of Wills is a Covenant So by the agreement of the Peoples will unto Gods will at Mount Sinai the Precepts Penalties and Promises of the Decalogue are framed into a Covenant severally and joyntly between God and the People Gods Will is for the Precepts that the People should observe them Precept framing their wills to his will and so the Precept becomes a Covenant Gods Will is for the Penalties Penalty that the People should endure them in case they should transgress the Precepts To this Will of God the People agree and so the Penalties become a Covenant Gods Will is for the Promises that the People should enjoy them Promises in case they observe the Precepts To this VVill of God the People agree by accepting the Promises and so the Promise becomes a Covenant v. Ex. 19.5 8. Ex. 34.10 Deut. 4.1 13 23. Deut. 5.2 3. Some Covenants are Personal and some pass into Succession as this of Gods Covenanting in both his Testaments to us and to our Seed or rather to Christ and to his Seed It is a great grace and favour to make a Testament Free Grace and therein a bequest of temporal and eternal Inheritances to such as had no hopes nor used any means by themselves or others for the procuring of the said grace which therefore was absolutely free But besides this original Grace here is a farther condescension in God that gives it to make a Covenant with them to whom he gives it So God Covenants with his Creatures as a King with his Subjects and a Father with his Children or a Lord with his Vassals to do them good Thus God is every way good and gracious in both his Testaments and Covenants as a Testatour and Donor in his Promises and as an Ally and Confederate in his Propositions and Conditions From both which Promises and Commands of God giving to All Hope from Gods Covenant and Covenanting with Mankind Mankind doth derive all their Comforts and Assurances especially for eternal blessedness And without these by their Creation or otherwise they could have no right title nor claim to the Inheritance of eternal life which only comes by promise and gift upon condition or covenant Thus God is and must be our God by Creation whether we will or no God our God by Covenant but he cannot be our God by grace and favour without our consent to his Covenant This lifts the Creature up to nearer Relation to its Creatour for life eternal which nature could not do Covenant advances the Creatures above Nature because a Creature is of its own nature frail and finite therefore cannot be eternal which is impregnable and infinite and also because let the Creature serve God all it can it cannot merit eternal life because it is Gods Creature and owns a duty to its Creatour and does no more than it ought to do But when Grace comes and proffers Blessedness to which the Party to whom it is proffered Mankind may have a right if they will accept of the Promise and keep that Right so had and obtained by obeying the Covenant or Condition or Command annexed to the Promise Then is the poor Creature nearly allyed to his God as his Son by Adoption and Heir also of the gift of the Inheritance and as his Friend in intimate communion and society with him by Covenant or Agreement of will to accept of what he hath given him and do what he hath commanded him The CONTENTS To give ones self to God To give our Souls to the Devil Claim by Covenant TITLE II. Of a Covenant with God Of a Covenant with God NOw to be in Covenant with God is this To give a mans self Soul and Body to God to be his propriety We are Gods Propriety already passively but being reasonable Creatures we may by act of our own from Gods grace so enabling us give our selves to God again for his propriety As he hath given us to our selves To give ones self to God and for his own so we give our selves again to him to be his own by our own consents A Captive is his who hath redeemed him whether he will or no but if he give himself freely to him this is a more special interest between both Parties and proceeds from the love of the Redeemed to him that did redeem him who therefore first loved him that he might love him again and be in League with him as his Friend as well as Servant yea as his Son and Heir To give all the powers and faculties of our selves i. e. of our Souls and Bodies for the usufruct and service of God To give all our Honours and Estates for Gods glory This must of necessity follow from a deed or gift of Propriety to him with whom we are also in League that this Gift of our selves should be for the use and behoof of him to whom we give our selves and all that we are or have or shall have As Slaves that are bought with mony are their Lords goods for Propriety and Dominion so also for Interest and Profit their wit their strength and labour and all the products and issues of them all internal or external accrue to their Lord that is their Ingenuities plots and contrivances their Off-spring of their Bodies the works of their hands they being not their own themselves all that they have contrive or do acquire by most just right is claimed by their Lord and Owner They were Lords of their own wills before and free in Soul though not in Body But if they shall farther surrender up as they have their Persons by act of their own so also their Wits and Wills and all their strengths to their Lord and Master who was so before and make him their Lord and Master again by their own Love yea even their King and Father this creates a special Right more excellent than the former to all intents and purposes of love and kindness and profit too to the Inferiour especially who is the Beneficiary the Superiour being the Benefactour and Patron Thus by Covenant we give our Persons our Wits our Children or Labours and Possessions unto God who hath so graciously given himself also for our Propriety to be our God besides his Creation by an act of Grace of his own superadded as also to our usufruct in all his actings and operations and also in all his estate and blessedness All which are Himself made ours altogether to our benefit and nothing at all accrues from us to his advantage as is usual to Temporal Lords Friends and Allies This it is to be in Covenant with God when God gives himself to us and we give our selves again unto God And this is the nature of true
concernments is much pleased with them that after a little pain and patience there may be the greater indulgence unto carnal things for which they quickly hope for expiation by carnal sufferings A great cheat in carnal Religion Thus the outward man is much pleased 1. With the History of the Cross of Christ 2. With the pictures of the Cross of Christ and sheds many a melting tear at the actings of this Tragedy 3. With Whippings Fasting Sackcloth Pilgrimages c. Col. 2.18.23 A voluntary humility a shew of wisdom in Will-worship and humility in neglecting of the body and not in any honour to the satisfying of the flesh 2. The Inward Cross is the power and virtue of Christ's death the spirit of Mortification and Self-denial the Spirit the Inward Man is much delighted with these exercises of the Spirit the Mystery of Christ's Cross the Memory and Love of Christ crucified the Joy and patience of suffering for Christ 2. The Effect of the Cross Crucifixion Effect of Cross Crucifixion Procured by Outward Cross which is 1. Procured and merited for us by the outward Cross and Passion Sacrifice and Oblation of Christ for us By these is Salvation from the victory of Sin Death and Hell all conquered by Christ Propitiation and Attonement made Security from the barr of Justice that Scopulus Reorum and Curse of Law Solus calcavit Torcular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ trod the Wine press of God's wrath alone no Angel nor Man to help him He left nothing undone that he might be the Author and Finisher of our Salvation and was made perfect through sufferings 2. Wrought and effected to us and in us by the Inward Cross and Passion of Christ sacrificed and offered in us This is the spirit and power of his death the virtue of his Resurrection and the fellowship of his sufferings Philosophy 1. Philosophy did combate much with sin Vertue kills Vice Reason destroys Passion Brave Seneca cries out like a Christian O when shall I see the day when all my Passions shall be subdued and that I shall say Vici I have overcome them Christianity 2. Christianity much more more than Conquerors I thank God through Jesus Christ Thanks be to God which hath given us Victory through Jesus Christ our Lord. Only be valiant and of a good courage Flie from sin as from a serpent resist the Devil and he will flie from you stand still and see the salvation of God This power of the Cross will do our work for us and in us this death destroys death this is to conquer by suffering Depressu Resurgo the more kept down the more we rise A Divine virtue in Christ's sufferings a great conquest made by the Son of God in his own person for us in our persons for our selves under him and by him From hence we have power to conquer Sin Law Satan Death I can do all things through Christ that strengthneth me Hence we overcome the world are dead unto it using the world as if we used it not this is our victory even our Faith this is Self-denial Mortification Crucifixion with Christ Regeneration a New Creature Thus Christ hath redeemed us from all iniquity and purified to himself a people zealous of Good works perfecting holiness in the fear of the Lord that they might obtain an inheritance among them that are sanctified by faith which is in Christ Jesus It is not therefore good to glory in Carnal things such as Eloquence Wit Beauty Health Honour Riches c. It is not good to glory in Carnal Religion such as are 1. Ceremonies Judaical or Heathenish 2. Ordinances Opus operatum Prayers Fastings Hearings c. It is good to glory in Spiritual things such as are Faith Love Hope Patience Joy Peace Rejoyce in the Lord evermore and again I say rejoyce But this is counted no Joy but Melancholy or Religious Madness in Sequestrations from worldly Policies and Glories and Conversation wit God and our own Souls The gaieties of this world affect the senses and they are counted little better than stark Fools that prefer undiscerned contentations of the spirit before them When Paulinus a Young Noble Man and Senatour of Rome renounced the World and became a Christian the whole City wondred at it and all the Wits jear'd at his retirement from the splendour of the Court What a Gallant so young ex illâ formâ ex illâ prosapiâ illâ indole so beautiful of such a family and of such ingenuity and leave all his companions and pleasures Such men are counted mad men and weary of their lives scorning the delights of Nature Paula and Melania two Noble Ladies left their honours and estates for the Cross This was presently Table-talk for all Rome St. Paul so noble so learned so honour'd as he was counted all but Loss and Dung to gain Christ was as a man crucified and dead unto the world the world had no favour for him nor he for the world so is a Christian not of this world dead to it looks to higher things As the Jews had no dealing with the Samaritans so Christians have not their conversation with the world As a man Proscribed is pursued from place to place hiding his head so is a Christian As a Woman divorced from the Bed and Board of her Husband lives still in the family walks up and down like a shadow hath food and clothing only upon courtesie but no countenance from her Husband nor respect from her children nor command over her servants So are those that take up the Cross of Christ and follow him Cast therefore your eye once more upon this great Mediator in all his Transactions Here 's a Conception Birth Life Cross Death Here 's a Resurrection Ascention Entrance and Oblation in the Holy Place Session and Intercession And what a coming to Judgment will that be at the Last Day How is all this apprehended Why was all this Action and Passion Shame and Glory Was not a Deity offended and thereby appeased How Affected what Joy what Sorrow what Hope what Faith what Obedience what Thankfulness what Love what Oblation of all that we are and have and all nothing to what is due from us but is all accepted of God More would a Soul inflamed with divine love do or suffer She cannot do what she would but she will do what she can and throw her self into the arms of her dear Lord praying him to accept her as she is and make her such as he would have her for to be for his own great Mercies sake I. Christ the true Sacrifi◠and Priest Christ therefore is the Absolute and true Sacrificer and Sacrifice in se per se in himself and by himself 1. Because he only perfectly pleased God This is my Well-beloved Son in whom I am well pleased He only was without sin he only fulfilled the Will of his Father 2. Because he only is the cause of all our
Justification but Faith with works doth conserve Justification And so Paul and James do full well agree and James's Doctrine will be a consequence from Paul's principles For because my Faith only without works doth create my Justification and because evil works do destroy the state of it and do build again my state of Sin therefore it followeth That good works do continue my state of Justification and keep it from ruin For in case I should fall my Faith alone cannot restore me but if I recover working my works of repentance must be the means of my recovery 1 Cor. 13.2 And because as Paul saith Though I have all Faith so that I could remove mountains and have not Charity I am nothing Therefore as James teacheth Faith without works is dead And lastly because as Paul teacheth In Christ Jesus neither Circumcision availeth any thing nor uncircumcision but Faith that worketh by Love Therefore as James teaches Faith working with works is by works made perfect For the farther clearing of this seeming contradiction of St. Paul and St. James note That as faith sworn by the Vassal to his Lord justifies the Vassal to his Fee or benefice to have right thereto so the Homage it self is the life of his faith and justifies him to the same benefice that he may hold his right so obtained by his Faith In like manner faith made to God justifies his Creature to the Estate of Blessedness to have right thereto and the Homage it self which is the life of his faith justifies him to the same Estate that he may hold his right so obtained by his faith For faith without homage or works doth not justifie fully nor homage or works without Faith So true it is that Faith though it doth justifie alone to have right yet works also do justifie to hold it so both Faith and Works do justifie compleatly and not one without the other And this distinction rightly weighed and compared may easily put an end to this Controversy SECT I. The works that are the Tenure of my Justification are works of Love Works of Love 1. The Right of Justification under the Law was Faith of the promise to Abraham and his carnal Seed for the Land of Canaan 2. The Tenure of Justification under the Law was by the works of the Law of Rites and Ceremonies Thou shalt walk in all the waies which the Lord your God hath commanded you Deut. 6.24 that ye may prolong your daies in the Land which ye shall possess i. e. you shall continue your possession in the Land whereto you have a right The Law it self speaketh thus Lev. 18.5 Ye shall therefore keep my statutes and my judgments which if a Man do he shall live in them i. e. shall prolong his life from violent death inflicted by the Law The Just shall live by his Faith He that hath walked in my Statutes to deal truly he is just he shall surely live The doers of the Law shall be justified i. e. continue to be justified For default of this Tenure of works the Ten Tribes forfeited their right to Canaan for ever and the other Two Tribes were sequestred for seventy years in Babylon 3. The right of Justification under the Gospel is Faith in the promise to Abraham and his Spiritual Seed for Heaven 4. The Tenure of Justification under the Gospel is by the works of Grace which are acts of Love exercising equity mercy and kindness above the works of the Law 1. Because the works of Love are super-legal above and beyond the Law of Moses as to feed the hungry and to cloth the naked to entertain Strangers visit the Sick relieve the Prisoners pray for Persecutors c. 2. The works of Love are supernatural above and beyond the Law of Nature as not to be angry and not to resist and revenge evil to suffer persecution gladly for Righteousness sake to rejoyce in temptations to lay down our life for the Brethren c. therefore much more for God To love our Enemies and comparatively to hate our Friends Luc. 14.26 as our Father and Mother Wife and Children Brothers and Sisters these and the like works of Love are not commanded in the Law but they are the commands of Grace Hence Christ calls Love a New Commandment Joh. 13.34 A new commandment I give unto you that ye love one another as I have loved you that ye also love one another And Christ calleth it his Commandment That ye love one another as I have loved you And this Love is the fulfilling of the Law He that loves his Brother abideth in the Light 1 Joh. 4.16 He that dwelleth in Love dwelleth in God and God in him These are the works of Love not of Law which St. James saith do justifie Was not Abraham our Father justified by works Jam. 2.21 when he had offered Isaak his Son upon the Altar That work was not a duty of the Law but a service of Love by God's immediat command to try Abraham's love for no Law did command a Father to sacrifice his Son His love therefore was superlegal beyond any Law of mercy And not only so but supernatural beyond any Law of Nature when his love to God to whom he had Alliance only by Faith surpassed his love to his only Son to whom he had Alliance only by Nature and in whose behalf he had received the promises Jam. 2.25 Likewise also Rahab the harlot was justified by works when she received the Messengers and had sent them out another way Those works were not duties of any Law Josh 2.12 but the Offices of Love or as she called it A shewing of kindness in entertaining lodging and protecting of Strangers Her love was therefore superlegal above and beyond the Law for no Law commanded to entertain Spies to the destruction of a City And her love was supernatural above and beyond the Law of Nature when she shew'd kindness to her Enemies in housing hiding and sending them away safely The Ceremonious works of the Ritual Law are carnal in themselves and could justifie to nothing but a carnal purity and a security from a carnal punishment of Death All these Rites of Sacrificing Washing Feasting Fasting Circumcising c. are extinct The Moralities of Moses Law as to be no idolater no forswearer no murderer adulterer thief lyar nor deceiver c. are the bare negative duties for the most part and according to the letter are themselves dead and I am dead to that dead Letter which killed those that are under it with a curse and it is a part of my Justification to be free from the Law for I am not under the Law but under Grace nor under the Letter but under the Spirit And therefore the works of the Gospel are works of the Spirit which gives life by faith and maintaineth it by Love the works whereof are purely Spiritual inward and lively free from all carnal and outward shew