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
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
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
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
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 â—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
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
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
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 frâ—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
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 disputationâ— 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
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 confiders 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
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 dâ—th open a wide gap to all manner of licention nesse 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
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 Poâ—… words Act. 15.11 and Pauls Heb. 4.2 Thâ— 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
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