was punished in the Sodomites c. with the utter destruction of this City and themselves Gen. 19. 24 25. Yea they suffer the vengeance of eternal fire Jude 7. Also the Male Sechemites for the sin committed by Hamors son were all put to the sword Gen. 34. 25 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit and so brought the Curse on themselves and their posterity Gen. 3. 16. Again the punishment due to the breach of this Commandment was by Jacob accounted death Gen. 31. 30 32. and also by Jacobs sons Gen. 44. 9 10. Cain sinning against the Ninth Commandment as in Gen. 4. 9. was therefore cursed to the earth verse the 11. And Abraham though the Friend of God was blamed for false witness by Pharaoh and sent out of Egypt Gen. 12. 18 19 20. and both he and Sarah reproved by Abimelech Gen. 20. 9 10 16. Pharaoh sinned against the Tenth Commandment Gen. 12. 15. and was therefore plagued with great plagues verse 17. Abimelech coveted Abraham's Wife and the Lord threatned death to him and his except he restored her again Gen. 20. 3. Yea though he had not come near her yet for coveting and taking her the Lord fast closed up the Wombs of his house verse 18. I could have spoken more fully to this but that I would not be too tedious but speak what I have to say with as much brevity as I can But before I pass it I will besides this give you an Argument or two more for the further clearing of this that the substance of the Law delivered on Mount Sinai was before that delivered by the Lord to man in the Garden As first Death reigned over them that had not sinned after the similitude of Adam's transgression that is though they did not take the forbidden fruit as Adam did but had the transgression been no other or had their sin been laid to the charge of none but those that did eat of that fruit then those that was born to Adam after he was shut out of the Garden had not had sin in that they did not actually eat of that fruit and so had not been slaves to death But in that Death did reign from Adam to Moses or from the time of his transgression against the first giving of the Law till the time the Law was given on Mount Sinai it is evident that the substance of the Ten Commandments was given to Adam and his Posterity under that Command Eat not of the Tree that is in the midst of the Garden But yet if any shall say that it was because of the sin of their Father that death reigned over them to that I shall answer that although original sin be laid to the charge of his Posterity yet it is also for their sins that they actually committed that they were plagued And again saith the Apostle For where there is no Law there is no transgression Rom. 4. 15. For sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses saith he Rom. 5. 13 14. But if there had been no Law then there had been no Transgression and so no death to follow after as the wages thereof for death is the wages of sin Rom. 6. 23. and sin is the breach of the Law an actual breach in our particular persons as well as an actual breach in our publick person 1 John 3. 4. Again they are no other sins then those against that Law given on Sinai for the which those sins before mentioned was punished therefore the Law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai Again the Conditions of that on Sinai and of that in the Garden are all one the one saying Do this and live the other saying the same Also Judgment denounced against men in both kinds alike therefore this Law it appeareth to be the very same that was given on Mount Sinai Again the Apostle speaketh but of two Covenants to wit Grace and Works under which two Covenants all are some under one and some under the other Now this to Adam is one therefore that on Sinai is one and all one with this and that this is a truth I say I know that the sins against that on Sinai was punished by God for the breach thereof before it was given there so it doth plainly appear to be a truth for it would be unrighteous with God for to punish for that Law that was not broken therefore it was all one with that on Sinai Now the Law given on Sinai was for the more clear discovery of those sins that was before committed against it for though the very substance of the Ten Commandments was given in the Garden before they were received from Sinai yet they lay so darkly in the heart of man that his sins was not so clearly discovered as afterwards they were therefore saith the Apostle The Law was added Gal. 3. 19. or more plainly given on Sinai in Tables of Stone that the offence might abound that is that it might the more clearly be made manifest and appear Rom. 5. 20. Again we have a notable resemblance for this at Sinai even in giving the Law for first the Law was given twice on Sinai to signifie that indeed the substance of it was given before And secondly the first tables that was given on Sinai was broken at the foot of the Mount and the other was preserved whole to signifie that though it was the true Law that was given before with that given on Sinai yet it was not so easie to be read and to be taken notice of in that the stones were not whole but broken and so the Law written thereon somewhat defaced and disfigured But if any object and say though the sins against the one be the sins against the other and so in that they do agree yet it doth not appear that the same is therefore the same Covenant of Works with the other Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works for it runs thus Do thus and live do it not and die nay thou shalt surely die Now there is but one Covenant of Works If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works then all will be put out of doubt Now that this is so it is evident First Consider the two Covenants are thus called in Scripture the one the administration of death and the other the administration of life the one the Covenant of Works the other of Grace but that delivered on Sinai is called the ministration of death that therefore is the Covenant of Works 2 Cor. 3. For if saith he the ministration of death Written and Ingraven in stones was glorious c. Secondly the Apostle writing to the Galatians doth labour to beat them off from trusting in the Covenant of Works but when he
Scripture Gal. 3. 10. which saith For as many as are of the Works of the Law are under the Curse mark they that are of the Works of the Law now for to be of the works of the Law it is to be of the works of the righteousness thereof that is to abstain from sins against the Law and to do the commands thereof as near as ever they can for their lives or with all the might they have and therefore I beseech you to consider it for mens being ignorant of this is the cause why so many go on supposing they have a share in Christ because they are reformed and abstain from the sins against the Law who when all comes to all will be damned notwithstanding because they are not brought out from under the Covenant of Works and put under the Covenant of Grace Object But can you in very deed make these things manifestly evident from the Word of God methinks to reason this is very strange that a man should labour to walk up according to the Law of God as much as ever he can and yet that men notwithstanding this should be still under the Curse Pray clear it Answ. Truly this doth seem very strange I do know full well to the natural man to him that is yet in his unbelief because he goeth by beguiled reason but for my part I do know it is so and shall labour also to convince thee of the truth of the same First Then the Law is thus strict and severe that if a man do sin but once against it he I say is gone for ever by the Law living and dying under that Covenant If you would be satisfied as touching the truth of this do but read the third of the Galations at the 10. verse Where it saith Cursed is every one that is not a man shall misss by that Covenant that continueth not in all mark in all things that are written in the book of the Law to do them pray mark here is a curse in the first place if all things written in the Book of the Law be not done and that continually too that is without any failing or one slip as I said before Now there is never a one in the world but before they did begin to yield obedience to the least command they in their own persons did sin against it by breaking of it the Apostle methinks is very notable for the clearing of this in that 3 of the Romans and also in the fifth in the one he endeavours for to prove that all had transgressed in the first Adam as he stood a common person representing both himself and us in his standing and falling Rom. 5. 12. Wherefore saith he as by one man sin entered into the World and death by sin and so death passed upon all men mark that but why for that all have sinned that is for as much as all naturally are guilty of original sin the sin that was committed by us in Adam So this is one cause why none can be justified by their obedience to the Law because they have in their first place broken it in their first parents But secondly In case this should be opposed and rejected by quarrelsome persons though there be no ground for it Paul hath another argument to back his Doctrine saying For we have proved already that both Jews and Gentiles are all under sin First As it is written there is none righteous no not one Secondly They are all gone out of the way they are together mark together become unprofitable there is none that doth good no not one Thirdly Their throat is an open Sepulchre with their tongues they have used deceit the poyson of asps is under their lips Fourthly Their mouths are full of cursing and bitterness Fifthly Their feet are swift to shed blood In a word Destruction and misery are in their ways And the way of peace they have not known Now then saith he having proved these things so clearly the conclusion of the whole is this That what thing soever the Law saith in both shewing of sin and cursing for the same it saith All to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3. 9 10 11 12 13 14 15 16 17 18 19. So that here I say lieth the ground of our not being justified by the Law even because in the first place we have sinned against it for know this for certain that if the Law doth take the least advantage of thee by thy sinning against it all that ever thou shalt afterwards hear from it is nothing but curse curse curse him For not continuing in all things that are written in the book of the Law to do them Secondly Thou canst not be saved by the righteous Lavv of God the first Covenant because that together with this thy miserable state by original and actual sins before thou didst follow the Law since thy turning to the Law thou hast committed several sins against the Law In many things vve offend all So that now thy righteousness to the Law being mixed with sometimes the lust of concupiscence forâ—idation coverousness pride heart-risings against God coldness of affection towards him backwardness to good duties speaking idle words having of strife in your hearts and such like I say these things being thus the righteousness of the Law is become do weak through this our flesh Rom. 8. 30 and so notwithstanding all our obedience to the Law we are yet through our weakness under the Curse of the Law for as I said before the Law is so holy so just and so good that it cannot allow that any failing or slip should be done by them that look for life by the same Cursed is every one that continueth not in every thing Gal. 3. 10. and this Paul knew full well which made him throw away all his righteousness But you will say that was his own Ansvver But it was even that which while he calls it his own he also calls it the righteousness of the Law see Phil. 3. 7 8 9 10. and to account it but dung but as dirt on his shoes and that that he might be found in Christ and so he saved by him without the deeds of the Law Rom. 3. 28. But thirdly Set the case the righteousness of the Law which thou hast was pure and perfect without the least flaw or â—auâ—o without the least mixture of the least sinful thought yet this would fall far short of presenting of thee blameless in the sight of God And that I prove by these arguments The first Argument is That that which is not Christ cannot redeem souls from the Curse It cannot compleatly present them before the Lord. Now the Law is not Christ Therefore the Moral Law cannot by all our obedience to it deliver us from the curse that is due to us Act. 4. 12. The second Argument is That that righteousness that is not the
mark they that are under the Covenant of Grace are not under the Curse Now there are but two Covenants therefore it must needs be that they that are under the Curse are under the Law seeing those that are under the other Covenant are not under the Curse but under the Blessing So then they which be of faith are blessed with faithful Abraham but the rest are under the Law Gal. 3. 9. Now I shall proceed to what I do intend to speak unto First I shall shew you what the Covenant of Works or the Law is and when it was first given together with the nature of it Secondly I shall shew you what it is to be under the Law or Covenant of Works and the miserable state of all those that are under it Thirdly I shall shew you who they are that are under this Covenant or Law Fourthly I shall shew you how far a man may go and yet be under this Covenant or Law For the first What this Covenant of Works is and when it was given The Covenant of Works or the Law here spoken of is the Law delivered on Mount Sinai to Moses in two Tables of stone in ten particular branches or heads for this see Gal. 4. The Apostle speaking there of the Law and of some also that through delusions of false Doctrine was brought again as it were under it or at least was leaning that way Verse 21. He saith As for you that desire to be under the Law I will shew you the mystery of Abrahams two Sons which he had by Agar and Sarah these two do signifie the two Covenants the one named Agar signifies Mount Sinai where the Law was delivered to Moses on two Tables of stone Exod. 24. 12. Chap. 34. 1. Deut. 10. 1. Which is that that whosoever is under he is destitute of and altogether without the Grace of Christ in his heart at the present Gal. 5. 3 4. For I testifie again to every man saith he speaking to the same People that Christ is become of none effect unto you whosoever of you are justified by the Law namely that given on Mount Sinai Ye are fallen from Grace That is not that any can be justified by the Law but his meaning is all those that seek justification by the Works of the Law they are not such as seek to be under the second Covenant the Covenant of Grace Also the 2 Cor. 3. 7 8. The Apostle speaking again of these two Covenants he saith For if the Ministration of Death or the Law for it is all one written and engraven in stones mark that was glorious how shall not the Ministration of the Spirit or the Covenant of Grace be rather glorious As if he had said 'T is true there was a glory in the Covenant of Works and a very great excellency did appear in it namely in that given in the stones on Sinai yet there is another Covenant the Covenant of Grace that doth exceed it for comfort and glory But secondly Though this Law was delivered to Moses from the hands of Angels in two Tables of Stone on Mount Sinai yet this was not the first appearing of this Law to Man but even this in substance tho possibly not so openly was given to the first Man Adam in the garden of Eden in these words And the Lord God commanded the man saying Of every Tree in the Garden thou mayest freely eat But of the Tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die Gen. 2. 16 17. Which Commandment then given to Adam did contain in it a forbidding to do any one of those things that was and is accounted evil although at that time it did not appear so plainly in so many particular heads as it did when it was delivered on Mount Sinai but yet the very same and that I shall prove thus God commanded Adam in Paradise to abstain from all evil against the first Covenant and not from some sins only but if God had not commanded Adam to abstain from the sins spoken against the Ten Commandments he had not commanded to abstain from all but from some therefore it must needs be that he then commanded to abstain from all sins forbidden in the Law given on Mount Sinai Now that God commanded to abstain from all evil or sin against any of the Ten Commandments when he gave Adam the Command in the Garden it is evident in that he did punish the sins that was committed against those Commands that was then delivered on Mount Sinai before they were delivered on Mount Sinai which will appear as followeth The first second and third Commandments were broken by Pharaoh and his men for they had false Gods which the Lord Executed Judgment against as in Exodus 12. 12. and blasphemed their true God Exod. 7. 17. to the end for their Gods could neither deliver themselves nor their people from the hand of God but in the things wherein they dealt proudly he was above them Exod. 18. 11. Again Some judge that the Lord punished the sin against the second Commandment which Jacob was in some measure guilty of in not purging his house from false gods with the defiling of his daughter Dinah Gen. 34. 2. Again We find that Abimelech thought the sin against the third Commandment so great that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham his son and his sons son but only Abraham's Oath Gen. 21. 23. the like we see between Abimelech and Isaac Gen. 31. 53. the like we find in Moses and the Israelites who durst not leave the bones of Joseph in Egypt because of the Oath of the Lord whose Name by so doing would have been abused Exod. 13. 19. And we find the Lord rebuking his People for the breach of the fourth Commandment Exod. 16. 27 28 29. And for the breach of the fifth the Curse came upon Ham Gen. 9. 25 26 27. And Ishmael dishonouring his Father in mocking Isaack was cast out as we read Gen. 21. 9 10. The sons in law of Lot for slighting their Father perish in the overthrow of Sodom Gen. 19. 14 c. The sixth Commandment was broken by Cain and so dreadful a Curse and Punishment came upon him that it made him cry out My Punishment is greater then I can bear Gen. 4. 13. Again when Esau threatned to slay his Brother Rebecca sent him away saying Why should I be deprived of you both in one day hinting unto us that she knew Murther was to be punished with death Gen. 27. 54. Which the Lord himself declared likewise to Noah Gen. 9. 6. Again a notable Example of the Lords Justice in punishing Murther we see in the Egyptians and Pharaoh who drowned the Israelites Children in the River Exod. 1. 22. And they themselves were drowned in the Sea Exod. 14. 27. The sin against the Seventh Commandment
in a condition to attain the mercy of God by the Law these thoughts do flow from gross ignorance both of the nature of sin and also of the nature of the justice of God And if I was to give you a description of one in a lost condition for the present I would brand him out with such a mark of ignorance as this is 2. Answ. The Law as it is a Covenant of works doth not allow of any repentance unto life to those that live and die under it for the Law being once broken by thee never speaks good unto thee neither doth God at all regard thee If thou be under that Covenant notwithstanding all thy repentings and also promises to do so no more No saith the Law thou hast sinned therefore I must curse thee for it is my nature to curse even and nothing else but curse every 〈◊〉 that doth in any point transgress against me Gal. 3. 10. They brake my Covenant and I regarded 〈◊〉 not saith the Lord Heb. 8. Let them cry I will not regard them let them report I will not regard them they have broken my Covenant and done that in which I delighted not therefore by that Covenant I do curse and not bless damn and not save frown and not smile reject and not embrace charge sin and not forgive it They brake my Covenant and I regarded them not So that I say if thou break the Law the first Covenant and thou being found there God looking on thee thorow that he hath no regard on thee no pity for thee no delight in thee Object 2. But hath not the Law promises as well as threatnings saying The man that doth these things shall live mark he shall live by them or in them Answ. First to break the Commandments is not to keep or fulfil the same but thou hast broken them therefore the promise doth not belong to thee by that Covenant Secondly the promises that are of the Law are conditional and so not performed unless there be a full and continual obedience to every particular of it and that without the feast sin Do this mark do this and afterwards thou shalt live but if thou break one point of it once in all thy life thou hast not done the Law therefore the the promises following the Law do not belong unto thee if one sin hath been committed by thee As thus I will give you a plain instance Set the case there be a Law made by the King that if any man speak a word against him he must be put to death and this must not be revoked but must for certain be expected on the offender though though there be a promise made to them that do not speak a word against him that they shall have great love from him yet this promise is nothing to the offender he is like to have no share in it or to be ever the better for it but contrariwise the Law that he hath offended must be executed on him for his sin shutteth him out from a share of or in the Promises So it is here there is a promise made indeed but to whom Why it is to none but those that live without sinning against the Law but if thou I say sin one time against it in all thy lifetime thou art gone and not one promise belongs to thee if thou continue under this Covenant Methinks the Prisoners at the bar having offended the Law and the charge of a just Judge towards them do much hold forth the Law as it is a Covenant of Works and how it deals with them that are under it The Prisoner having offended cries out for mercy good my Lord mercy saith he pray my Lord pity me the Judge saith What canst thou say for thy self that Sentence of Death should not be passed upon thee Why nothing but this I pray my Lord be merciful But he answers again Friend the Law must take place the Law must not be broken The Prisoner saith Good my Lord spare me and I will never do so any more The Judge notwithstanding the mans out-cries and sad condition must according to the tenor of the Law pass Judgment upon him and the Sentence of the Condemnation must be read to the Prisoner though it makes them fall down dead to hear it if he executes the Law as he ought to do And just thus it is concerning the Law of God Object 3. I but sometimes for all your haste the Judge doth also give some Pardons and forgive some offenders notwithstanding their offences though he be a Judge Answ. It is not because the Law is merciful but because there is manifested the love of the Judge not the love of the Law I beseech you to mark this distinction for if a man that hath deserved death by the Law be notwithstanding this forgiven his offence it is not because the Law saith spare him but it is the love of the Judge or Chief Magistrate that doth set the man free from the Condemnation of the Law But mark here the Law of Men and the Law of God do differ the Law of Man is not so irrevokable but if the Supream please he may sometimes grant a Pardon without satisfaction given for the offence but the Law of God is of this nature that if the Man be found under it and a transgrssor or one that hath transgressed against it before that Prisoner can be released there must be a full and compleat satisfaction given to it either by the mans own life or by the blood of some other man For without shedding of blood there is no remission Heb. 9. 22. that is there is no deliverance from under the curse of the Law of God and therefore however the Law of man may be made of none effect sometimes by shewing mercy without giving of a full satisfaction yet the Law of God cannot be so contented nor at the least give way that the person offending that should escape the curse and not be damned except some one do give a full and compleat satisfaction to it for him and bring the Prisoner into another Covenant to wit the Covenant of Grace which is more easie and soul-refreshing and sin-pardoning I say therefore you must understand that if there be a Law made that reaches the life to take it away for the 〈◊〉 given by the offender against it then it is clear that if the man be spared and saved it is not the Law that doth give the man this advantage but it is the meer mercy of the King either because he hath a ransom or satisfaction some other way or being provoked thereto out of his own love to the person whom he saveth Now thou also having transgressed and broken the Law of God if the Law be not executed upon thee it is not because the Law is merciful or can pass by the least offence done by thee but thy deliverance comes another way Therefore I say however it be by the Laws of
by the Law but by imputation and is really the righteousness of another namely of God in Christ 2 Cor. 5. 21. Phil. 3. 8 9 10. Even the righteousness of God which is by faith of Jesus Christ which is unto all and upon all that is imputed to them that believe Rom. 3. 22. But if they were under the Old Covenant the Covenant of Works then their righteousness must be their own or no forgiveness of sins If thou do well shalt not thou be accepted but if thou transgress sin lieth at the door saith the Law Gen. 4. 7. Fourthly In a word whatsoever they do receive whether it be conversion to God whether it be pardon of sin whether it be faith or hope whether it be righteousness whether it be strength whether it be the Spirit or the fruits thereof whether it be victory over sin death or hell whether it be heaven everlasting life and glory unexpressible or whatsoever it be it comes to them freely God having no first eye to what they would do or should do for the obtaining of the same But to take this in pieces 1. In a word are they converted God finds them first for saith he I am found of them that sought me not Isa. 65. 1. 2. Have they pardon of sin They have that also freely I will heal their back-slidings and love them freely Hos. 14. 4. 3. Have they faith It is the gift of God in Christ Jesus and he is not only the author that is the beginner thereof but he doth also perfect the same Heb. 12. 2. 4. Have they hope It is God that is the first cause thereof Remember thy word unto thy servaut wherein THOU hast caused me to hope Psal. 119. 49. 5 Have they righteousness It is the free gift of God Rom. 5. 17. 6. Have they strength to do the work of God in their generations or any other thing that God would have them do that also is a free gift from the Lord for without him we neither do nor can do any thing John 15. 5. 7. Have we comfort or consolation We have it not for what we have done but from God through Christ for he is the God of all our comforts and consolations 2 Cor. 1. 8. Have we the spirit or the fruits thereof It is the gift of the Father How much more shall your heavenly Father give the holy Spirit to them that ask him Luke 11. 13. Thou hast wrought all our works for us Isa. 26. 12. And so I say whether it be victory over sin death hell or the devil it is given us by the victory of Christ But thanks be to God which hath given us the victory through our Lord Jesus Christ 1 Cor. 15. 57. Rom. 7. 24 25. Heaven and glory it is also the gift of him who giveth his richly all things to enjoy Mat. 25. So that these things if they be duly and soberly considered will give satisfaction in this thing I might have aded many more for the clearing of these things At first when God came to man to convert him he found him a dead man Eph 2. 1 2. he found him an enemy to God Christ and the salvation of his own soul he found him wallowing in all manner of wickedness he found him taking pleasure therein with all delight and greediness 2. He was fain to quicken him by putting his Spirit into him and to translate him by the mighty operation thereof 3. He was fain to reveal Christ Jesus unto him man being altogether senseless and ignorant of his blessed Jesus Mat. 11. 25 27. 1 Cor. 2. 7 8 9 10. 4. He was fain to break the snare of the devil and to let poor man poor bound and fettered man out of the chains of the enemy Now we are to proceed and the things that we are to treat upon in the second place are these First why it is a free and unchangeable grace Secondly Who they are that are actually brought into his free and unchangeable Covenant of Grace and how they are brought in Thirdly What are the priviledges of those that are actually brought into this free and glorious grace of the glorious God of heaven and glory For the first Why it is a free and unchangeable grace and for the opening of this we must consider First How and through whom this grace doth come to be first free to us and secondly unchangeable This grace is free to us through conditions in another that is by way of Convenant or Bargain for this Grace comes by way of Covenant or Bargain to us yet made with another for us First That it comes by way of Covenant Contract or Bargain though not personally with us be pleased to consider these Scriptures where it is said Psal. 89. 3. I have made a Covenant with my chosen I have sworn unto David my servant And as for thee also by the blood of thy Covenant speaking of Christ have I sent forth the prisoners out of the pit wherein was no water Zech. 9. 9 10 11. Again You have sold your selves for nought and you shall be bought without money Ezek. 34. 23 24. Chap. 37. 24 25. Blessed be the Lord therefore saith Zacharias for he hath visited and also REDEEMED his people And hath raised up an horn of salvation for us in the house of his servant David As he spake by the mouth of his holy Prophets which have been since the world began that we should be saved from our enemies and from the hands of all that hate us To perform his mercy promised to our Fathers and to remember his holy Covenant or Bargain Luke 1 68 69 70 71 72. And if any should be offended with the plainness of these words as some poor souls may be through ignorance let them be pleased to read soberly that 49. Chapter of the the Prophet Isaiah from the 1. verse to the 12. and there they may see that it runs as plain a Bargain as if two should be making of a Bargain between themselves and concluding upon several conditions on both sides But more of this hereafter Now secondly This Covenant I say was made with one not with many and also confirmed in the conditions of it with one not with several First That the Covenant was made with one see Gal. 3. 16. Now to Abraham and to his seed was the promises made he saith not to seeds as of many but as of one and to thy seed which is Christ ver 17. And this I say the Covenant which was confirmed before of God in Christ c. The Covenant was made with the seed of Abraham not the seeds but the seed which is the Lord Jesus Christ our head and undertaker in the things concerning the Covenant 3. The condition was made with one and also accomplished by him alone and not by several yet in the nature and for the everlasting deliverance of many even by one man Jesus Christ as it is clear from
Christ alone but with believers also I will make a New Covenant with the House of Israel and Judah c. 1. Answ. First It cannot be meant that the New Covenant was made with Christ and the House of Israel and Judah as the undertaker thereof for so it was made with Christ alone which is clear in that it was made long before the House of Israel and Judah had a being as I shewed before 2. Answ. But Secondly These words here are spoken first to shew rather the end of the Ceremonies then the beginning or rise or the New Covenant Mind a little The Apostle is labouring to beat the Jews to whom he wrote this Epistle off of the Ceremonies of the Law of the Priests Altar Offerings Temple c. and to bring them to the right understanding of the thing and things that they held forth which was to come and to put an end to those If you do but understand the Epistle to the Hebrews it is a discourse that sheweth that the Son of God being come there is an end put to the Ceremonies for they were to continue so long and no longer It saith the Apostle stood in meats and drinks and divers washings and carnal ordinances imposed on them until the time of reformation that is until Christ did come But Christ being come an high Priest of good things to come c puts an end to the things and ordinances of the Levitical Priest-hood read the 7 8 9 10. Chapters and you will find this true So then when he saith The days come in which I will make a New Covenant it is rather to be meant a changing of the administration a taking away the type the shadow the Ceremonies from the House of Israel and Judah and revealing by the Birth of Christ and the Death of Christ and the offering of the Body of him whom the shaddows and types did point out to be indeed he whom God the Father had given for a Ransom by Covenant for the souls of the Saints and also to manifest the truth of that Covenant which was made between the Father and the Son before the world began for though the New Covenant was made before the world began and also every one in all ages was saved by the vertue of that Covenant yet that Covenant was never so clearly made manifest as at the coming death and resurrection of Christ and therefore saith the Scripture He hath brought life and immortality to light through the Gospel 2 Tim. 1. 9 10. Who hath saved us and called us with an holy calling not according to the works of righteousness which we have done but according to his own purpose and grace which was given us in Christ before the world began there is the Covenant but it was made MANIFEST by the APPEARING of our Saviour Jesus Christ who hath abolished death and brought life and immortality to LIGHT through the Gospel Therefore I say these words are rather to discover that the time was come to change the dispensation to take away the type and bring in the substance and so manifesting that more clearly which before lay hid in dark sayings and figures And this is usual with God to speak in this manner Again if at any time you do find in the Scripture that the Covenant of Works is spoken of as the first Covenant that was manifested and so before the second Covenant yet you must understand that it was so only as to manifestation that is it was first given to man yet not made before that which was made Christ And indeed it was requisite that it should be given or made known first that thereby there might be a way made for the second by its discovering of sin and the sad state that man was in after the fall by reason of that And again that the other might be made the more welcome to the sons of men And in this did Christ in time most gloriously answer Adam who was the figure of Christ Rom. 5. as well as of other things for as the first Covenant was made with the first Adam so was the second Covenant made with the second for these are and were the two great publick persons or representators of the whole world as to the first and second Covenants and therefore you find God speaking on this wise in Scripture concerning the New Covenant My Covenant shall stand fast with HIM Psal. 89. 28 34 35. My mercy will I keep for HIM for evermore saith God my Covenant shall stand fast with HIM this HIM is Christ if you compare this with Luke 1. 3â— My Covenant will I not break namely that which was made with HIM nor alter the thing that is gone out of my mouth Once have I sworn by my Holiness that I will not lie unto DAVID to whom this was spoken figuratively in the person of Christ for that was Gods usual way to speak of the glorious things of the Gospel in the time of the Law as I said before Secondly The conditions also were concluded on and agreed to be fulfilled by him as it is clear if you understand his saying in the 12. of John at the 27. verse where he foretelleth his death and saith Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I into the world unto this hour as if he had said My business is now not to shrink from my sufferings that are a coming upon me for these are the things that are a great part of the conditions contracted in the Covenant which stands between my Father and I therefore I shall not pray that this might be absolutely removed from me For for this cause came I into the vvorld even this was the very terms of the Covenant By this you may say we are under Grace Now in a Covenant there is these three things to be considered First What it is that is covenanted for Secondly The conditions upon which the persons who are concerned in it do agree Thirdly If the conditions on both sides be not according to the agreement fulfilled then the Covenant standeth not but is made void And this New Covenant in these particulars is very exactly fulfilled and made out in Christ First The thing or things covenanted for was the salvation of man but made good in Christ. The Son of man is come to seek and save that which was lost The Son of Man did not come to destroy mens lives but to save them I give my life a ransom for many And this is the will or Covenant of him that sent me that of all which he hath given me I should lose nothing but should raise it up again at the day John 6. 39. Secondly As touchsng the conditions agreed on they run thus First On the Mediators side that he should come into the vvorld and then on the Fathers side that he should give him a body This was one of the glorious
sin-offering which is for the people and bring his blood within the vail and do with that blood as he did with the blood of the bullock and sprinkle it upon the mercy seat and before the mercy-seat verse 11 12 13 14 15. Now this was for the priest and the people all which doth signifie that Jesus Christ was after his death to go into heaven it self of which this holy place was a figure Heb. 9. and there to carry the sacrifice that he offered upon the Cross into the presence of God for to obtain mercy for the people in a way of justice And in that he is said to take his hands full of sweet incense it signifies that Jesus Christ was to offer up his sacrifice in the presence of his Father in a way of intercession and prayers I might have branched these things out into several particulars but I would be brief I say therefore the office of the Priests was to carry the blood into the holy place and there to present it before the mercy-seat with his heart full of intercessions for the people for whom he was a Priest Luke 1. 8 9 10 11. This is Jesus Christs work now in the kingdom of glory to plead his own blood the nature and vertue of it with a perpetual intercession to the God of mercy on the behalf of us poor miserable sinners Heb. 7. 24. Now in the intercession of this Jesus which is part of his priestly office there is these things to be considered for our comfort First There is a pleading of the vertue of his blood for them that are already come in that they may be kept from the evils of heresies delusions temptations pleasures profits or any thing of this world which may be too hard for them Father I pray not that thou shouldest take them out of the world saith Christ but that thou shouldest keep them from the evil John 17. 15. Secondly in case the devil should aspire up into the presence of God to acuse any of the poor Saints and to plead their back-slidings against them as he will do if he can then there is Jesus our Lord Jesus ready in the Court of Heaven at the right hand of God to plead the vertue of his blood not only for the great and general satisfaction that he did give when he was on the Cross but also the vertue that is in it now for the cleansing and fresh purging of his poor Saints under their several temptations and infirmities as saith the Apostle For if when we were enemies we were reconciled to God by the death of his Son much more then being reconciled we shall be saved by his life that is by his intercession Rom. 5. 10. Thirdly The maintaining of grace also is by Jesus Christs intercession being the second part of his Priestly Office O! had we not a Jesus at the right hand of God making intercession for us and to convey fresh supplies of Grace unto us through the vertue of his blood being pleaded at Gods right hand how soon would it be with us as it is with those for whom he prays not at all John 17. 9. But the reason why thou standest while others fall the reason why thou goest through the many temptations of the world and shakest them off from thee while others are ensnared and intangled therein it is because thou hast an interceding Jesus I have prayed saith he that thy saith fail not Luke 22. 3 2. Fourthly It is partly by the vertue of Christs intercession that the elect are brought in there is many that are to come to Christ which are not yet brought in to Christ and it is one part of his work to pray for their salvation too Neither pray I for these alone but for all those that shall believe though as yet they do not believe on me but that they may believe through their word John 17. 20. And let me tell thee soul for thy comfort who art a coming in to Christ panting and sighing as if thy heart would break I tell thee soul thou wouldest never have come to Christ if he had not first by the vertue of his blood and intercession sent into thy heart an earnest desire after Christ and let me tell thee also that it is his business to make intercession for thee not only that thou mightest come in but that thou mightest be preserved when thou art come in Compare Heb. 7. 25. with Rom. 8. 33 34 35 c. Fifthly It is by the intercession of Christ that the infirmities of the Saints in their holy duties are forgiven Alas if it was not for the priestly office of Christ Jesus the prayers alms and other duties of the Saints might be rejected because of the sin that is in them but Jesus being our high Priest he is ready to take away the iniquities of our holy things perfuming our prayers with the glory of his own perfections and therefore it is that there is an answer given to the Saints prayers and also acceptance of their holy duties Rev. 8. 3 4. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us For if the blood of bulls and goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause he is the Mediator of the New Testament or Covenant that by means of death for the redemption of the transgressions that were under the first Testament they which are called notwithstanding all their sins might receive the promise of eternal inheritance Heb. 9. 11 12 13 14 15. The third thing now to be spoken to it is to shew where and how Jesus Christ out-went and goes beyond these priests in all their qualifications and offices for the comfort of poor Saints First They that were called to the priest-hood under the Law were but men but he is both God and Man Heb. 7. 28. 3. 2. Their qualifications were in them in a very scanty way but Jesus was every way qualified in an infinite and full way They were consecrated but for a time Heb. 7. 23. but he for ever more ver 24. 4. They were made without an oath ver 20 21. but he with an oath 5. They as servants but he as a Son Heb. 3. 6. 6. Their garments were but such as could be made with hands Ez. 28. but his the very righteousness of God Rom. 3. 22. 7. Their offerings were but the body and blood of beasts and such like Phil. 3. 8. but his offering was his own body and soul Heb.
This is now a wrong faith as is evident in that it is placed upon a wrong object for mark this faith is not placed assuredly on Gods grace alone through the blood and merits of Christ being discovered effectually to the soul but upon God through those things that God hath given iâ— as of gifts either to preach or pray or great works or the like which will assuredly come to nought as sure as God is in Heaven if no better faith and ground of faith be found out for thy soul savingly to rest upon As to the second cause of the Objection which runs to this effect God loves men upon the account of their believing I answer that God loves men before they believe he loves them he calls them and gives them faith to believe But God who is rich in grace with his great love wherewith he loved us when when we believed or before even when we were dead in our sins and so far off from believers hath quickned us together with Christ by grace you are saved Eph. 2. 4 5. Now also I suppose that thou wilt say in thy heart I would you would shew us then what is saving faith which thing it may be I may touch upon a while hence in the next thing that I am to speak unto O they that have that are safe indeed The Second Thing THe second Thing that I am to speak unto is this Who they are that are actually brought into this free and unchangable grace and also how they are brought in Answ. Indeed now we are come to the pinch of the whole discourse and if God do but help me to run rightly thorow this as I do verily believe he will I may do thee Reader good and bring glory to my God The Question containeth these two branches First who are brought in Secondly how they are brought in the first is quickly answered Christ Jesus came into the world â—o save sinners Jewish sinners Gentile sinners Old sinners Young sinners great sinners the chiefest of sinners 1 Tim. 1. 14 15. Rom. 5. 7 8 9 10. 1 Cor. 6. 9 10. Mat. 21. 31. Publicans and Harlots that is Whores and Cheaters Exactors shall enter into the Kingdom of Heaven For I came not saith Christ to call the righteous but sinners to repentance Mark 2. 17. A sinner in the Scripture is described in general to be a transgressor of the Law 1 John 3. 4. Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law But particularly they are described in a more particular way as first such as in whom dwelleth the devil Ephes. 2. 2 3. Secondly such as will do the service of him John 8. 44. Thirdly such as are enemies to God Col. 1. 21. Fourthly such as are 1 Cor. 6. 9 10. 2 Chron. 33. 1 2 3 4 5 6 7 8 9 10 11 12 c. Acts 9. 1 2 3. 1 Tim. 1. 14 15 16. Acts 19. 19. Acts 2. 36 37. Drunkards Whoremasters Liars Perjured Persons Covetous Revilers Extortioners Fornicators Swearers possessed with Devils Thieves Idolaters Witches Sorcerers Conjurers Murderers and the like these be sinners and such sinners that God hath prepared Heaven Happiness Pardon of Sin and an inheritance of God with Christ with Saints with Angels if they do come in and accept of Grace as I might prove at large For Gods grace is so great that if they do come to him by Christ presently all is forgiven them therefore never object that thy sins are too great to be pardoned but come taste and see how good the Lord is to any whosoever comes unto him The second thing is How are these brought into this everlasting Covenant of Grace 2. Answ. When God doth indeed and in truth bring in a sinner into this most blessed Covenant for so it is he usually goeth this way First He slays or kills the party to all things besides himself and his Son Jesus Christ and the comforts of the Spirit For the clearing of this I shall shew you first with what God kills secondly how God kills and thirdly to what God kills those whom he makes alive in Jesus Christ. For the first When God brings sinners into the Covenant of Grace he doth first kill them with the Covenant of Works which is the Moral Law or Ten Commandments This is Pauls Doctrine and also Pauls experience It is his Doctrine where he saith The ministration of death engraven in stones the ministration of condemnation which is the Law in that place called the Letter kills 2 Cor. 3. 6 7 8 9. The Letter saith he killeth or the Law or the ministration of death which is another place is called a sound of words Heb. 12. 19. because they have no life 〈◊〉 them but rather death and damnation through our inability to fulfill them Rom. 8. 3. doth kill 2 Cor. 6. Secondly It is his experience where he saith I was alive once that is to my own things Phil. 3. 7 8 9 10. without the Law that is before God did strike him dead by it but when the commandment came that is to do and exercise its right Office on me which was to kill me then sin revived and I died and I was killed and the commandment or the Law which was ordained to be unto life I found to be unto death For sin taketh occasion by the commandment deceived me and thereby slew me Rom. 7. 9 10 11. And indeed to speak my own experience together with the experience of all the Saints they can seal with me to this more or less Quest. But how doth God kill with this Law or Covenant Answ. First by opening to the soul the spirituality of it The Law is spiritual saith he but I am carnal sold under sin Rom. 7. 14. Now the spirituality of the Law is discovered this way First by shewing to the soul that every sinful thought is a sin against it I sinner when the Law doth come home indeed upon thy soul in the spirituality of it it will discover such things to thee to be sins that now thou lookest over and regardesâ—â—â— that is a remarkable saying of Paul when he saith Sin revived and I died sin revived saith he as if he had said those things that before I did not value nor regard but looked upon them to be trifles to be dead and forgotten but when the Law was fastened on my soul it did so raise them from the dead call them to mind so muster them before my face and put such strength into them that I was over-mastered by them by the guilt of them Sin revived by the commandment or my sins had mighty strength life and abundance of force upon me because of that insomuch that it killed me Mat. 5. 28. Secondly It sheweth that every such sin deserveth eternal damnation Friends I doubt there be but few of you that have seen the spirituality of the Law of Works but this is one thing in which it discovereth
of God Angels and Devils But I say if thou dost believe these things indeed thou dost believe that then so long ago even before thou wast born he did bear thy Sins in his own Body which then was Hanged on the Tree and never before nor since that thy old Man was then Crucified with him namely in the same Body then Crucified see 1 Pet. 2. 24. and Rom. 6. 6. This is non-sense to them that believe not but if thou do indeed believe thou seest it so plain and yet such a Mystery that it makes thee wonder But in the third Place this glorious Doctrine of the New Covenant and the Mediator thereof will serve for the comforting and the maintaining of the comfort of the Children of the New Covenant this way also that is that he did not only dye and rise again but that he did ascend in his own Person into Heaven to take possession thereof for me to prepare a Place there for me standeth there in the second part of his 〈◊〉 〈◊〉 bring me safe in my coming thither and to present me in a glorious manner without spot or wrinkle or any such thing that he is there exercising of his Priestly Office for me pleading the 〈◊〉 of his own Righteousness for me and the vertue of his Blood for me That he is there ready to answer the Accusations of the Law Devil and Sin for me Here thou mayest through Faith look the very Devil in the Face and Rejoyce saying O Satan I have a precious Jesus a Soul comforting Jesus a Sin-pardoning Jesus Here thou mayest hear the biggest thunder-crack that the Law can give and yet not be daunted Here thou mayest say O Law thou may'st roar against Sin but thou can'st not reach me thou may'st Curse and Condemn but not my Soul for I have a righteous Jesus a holy Jesus a Soul-saving Jesus and he hath delivered me from thy Threats from thy Curses from thy Condemnatious I am out of thy reach and out of thy bounds I am brought into another Covenant under better promises promises of Life and Salvation free promises to comfort me without my Merit even through the Blood of Jesus the satisfaction given to God for me by him therefore though thou lay'st my Sins to my charge and sayest thou wilt prove me Guilty yet so long as Christ is above ground and hath brought in everlasting righteousness and given that to me I shall not fear thy threats thy charges thy Soul-searing Denunciations my Christ is all hath done all and will deliver me from all that thou and whatsoever else can bring an Accusation against me Thus also thou may'st say when Death assaulteth thee O Death where is thy sting Thou may'st bite indeed but thou canst not devour I have comfort by and through the one Man Jesus Jesus Christ he hath taken thee Captive and taken away thy strength he hath pierced thy Heart and let out all thy Soul destroying Poyson therefore though I see thee I am not afraid of thee though I feel thee I am not daunted thou hast lost thy sting in the side of the Lord Jesus through him I overcome thee and set foot upon thee Also O Satan though I hear thee grumble and make a hellish Noise and tho thou threaten me very highly yet my Soul shall Triumph over thee so long as Christ is alive and can be heard in Heaven so long as he hath broken thy Head and won the field of thee so long as thou art in Prison and canst not have thy desire I therefore when I hear thy Voice do pitch my Thoughts on Christ my Saviour and do hearken what he will say for he will speak comfort he saith he hath got the Victory and doth give to me the Crown and causeth me to Triumph through his most glorious Conquest Nay my Brethren the Saints under the Levitical Law who had not the New Covenant sealed or confirmed any further than by promise that it should be I say they when they thought of the glorious Privileges that God had promised should come though at that time they were not come but seen afar off how confidently were they perswaded of them and embraced them and were so fully satisfied as touching the certainty of them that they did not stick at the parting with all for the enjoying of them Heb. 11. How many times doth David in the Psalms admire triumph and perswade others to do so also through the Faith that he had in the thing that was to be done Also Job in what Faith doth he say he should see his Redeemer though he had not then shed one drop of Blood for him yet because he had promised so to do and this was signified by the blood of Bulls and Goats Also Samuel Isaiah Jeremiah Zechariah c. how gloriously in confidence did they speak of Christ and his Death Blood Conquest and everlasting Priest-hood even before he did manifest himself in the flesh which he took of the Virgin We that have lived since Christ have more ground to hope than they under the Old Covenant had though they had the Word of the Just God for the ground of their Faith Mark They had only the Promise that he should and would come but we have the assured fulfilling of those Promises because he is come they were told that he should spill his Blood but we do see he hath spilt his Blood They ventured all upon his standing Surety for them but we see he hath fulfilled and that faithfully too the Office of his Suretiship in that according to the engagement he hath redeemed us poor Sinners They ventured on the New Covenant though not actually Sealed only because they judged him faithfull that had promised Heb. 11. 11. but we have the Covenant Sealed all things are compleatly done even as sure as the Heart-Blood of a crucified Jesus can make it There is as great a difference between their Dispensation and ours for comfort even as much as there is between the making of a Bond with a promise to Seal it and the sealing of the same It was made indeed in their time but it was not sealed untill the time the Blood was shed on the Mount Calvary and that we might have our Faith mount up with Wings like an Eagle he sheweth us what encouragement and ground of Faith we have to conclude we shall be everlastingly delivered saying Heb. 9. 16 17 18. For where a Testament or Covenant is there must of necessity be the Death of the Testatour for a Testament is of force after men are dead otherwise it is of no strength at all while the Testatour liveth whereupon neither the first Testament was dedicated without Blood As Christ's Blood was the Confirmation of the New Covenant yet it was not sealed in Abraham Isaac or Jacob's days to confirm the Covenant that God did tell them of and yet they believed therefore we ought to give the more earâ—est heed to believe the
the convincing nature of them and therefore it is called a doing despite unto the Spirit of Grace Heb. 10. 29. And so Thirdly In that they do reject the beseechings of the Spirit and all its gentle intreatings of the Soul to tarry still in the same Doctrine Fourthly In that they do reject the very Testimony of the Prophets and Apostles with Christ himself I say their Testimony through the Spirit of the Power Vertue Sufficiency and Prevalency of the Blood Sacrifice Death Resurrection Ascension and Intercession of the man Christ Jesus of which the Scriptures are full both in the Old and New Testament as the Apostle saith For all the Prophets from Samuel with them that follow after have shewed of these days That is in which Christ should be a Sacrifice for Sin Acts 3. 24. compared with Ver. 6. 13 14 15 18 26. Again saith he He therefore that despiseth despiseth not man but God who hath also given unto us his Holy Spirit 1 Thes. 4. 8. That is he rejecteth or despiseth the very Testimony of the Spirit Fifthly It is called the Sin against the Holy Ghost because he that doth reject and disown the Doctrine of Salvation by the man Christ Jesus through believing in him doth despise resist and reject the Wisdom of the Spirit for the Wisdom of Gods Spirit did never more appear than in its finding out a way for Sinners to be reconciled to God by the death of this man and therefore Christ as he is a Sacrifice is called the Wisdom of God And again when it doth reveal the Lord Jesus it is called the Spirit of Wisdom and Revelation in the Knowledge of him Ephes. 1. 17. Object But some may say the slighting or rejecting of the Son of Man Jesus of Nazareth the Son of Mary cannot be the Sin that is unpardonable as is clear from that Scripture in the twelfth of Matthew where he himself saith He that shall speak a Word against the Son of Man it shall be forgiven him but he that shall sin against the Holy Ghost it shall not be forgiven him neither in this World nor in the World to come Ver. 32. Now by this it is clear that the Sin that is unpardonable is one thing and the sin against the Son of Man another that Sin that is against the Son of Man is pardonable but if that was the Sin against the Holy Ghost it would not be pardonable therefore the Sin against the Son of Man is not the Sin against the Holy Ghost the unpardonable Sin Answ. First I do know full well that there are several Persons that have been pardoned yet have sinned against the Son of Man and that have for a time rejected him as Paul 1 Tim. 1. 13 14. Also the Jews Acts 2. 36 37. But there was an ignorant rejecting of him without the Enlightning and Taste and Feeling of the Power of the things of God made mention of in the sixth of the Hebrews the 3 4 5 6 Verses Secondly There is and hath been a higher manner of sinning against the Son of Man which also hath been and is still pardonable as in the case of Peter who in a violent temptation in a mighty hurry upon a sudden denied him and that after the Revelation of the Spirit of God from Heaven to him that he Jesus was the Son of God Matth. 16. 16 17 18. This also is pardonable if there be a coming up again to repentance O rich Grace O wonderful Grace that God should be so full of Love to his poor Creatures that though they do sin against the Son of God either through ignorance or some sudden violent charge breaking loose from Hell upon them but yet take it for certain that if a Man do slight and reject the Son of God and the Spirit in that manner as I have before hinted that is for a Man after some great measure of the enlightning by the Spirit of God and some Profession of Jesus Christ to be the Saviour and his 〈◊〉 that was shed on the Mount without the Gates of Jerusalem to be the Attonement I say he that shall after this knowingly wilfully and out of malice and despite reject speak against and trample that Doctrine under foot resolving for ever so to do And if he there continue I will pawn my Soul upon it he hath sinned the unpardonable Sin and shall never be forgiven neither in this World nor in the World to come or else those Scriptures that testifie the Truth of this must be scrabled out and must be looked upon for meer Fables which are these following For if after they have escaped the pollutions of the World through the knowledge of our Lord and Saviour Jesus Christ which is the Son of Man Matth. 16. 13. and are again intangled therein and overcome which must be by denying this Lord that bought them 2 Pet. 2. 1. the latter end is worse with them than the beginning 2 Pet. 2. 20. For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift And have tasted the good Word of God and the powers of the World to come If they shall fall away not only fall but fall away that is finally Heb. 10. 19. it is impossible to renew them again unto Repentance and the Reason is rendred seeing they have crucified to themselves the Son of God which is the Son of Man afresh and put him to an open shame Heb. 6. 4 5 6. Now if you would further know what it is to Crucifie the Son of God afresh it is this For to undervalue and trample under foot the Merits and Vertue of his Blood for Remission of Sins as is clearly manifested in the tenth of the Hebrews 26 27 28 Verses where it 's said For if we Sin wilfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for Sins But a certain fearful looking for of Judgment and the fiery Indignation which shall devour the Adversaries He that despised Moses Law died without Mercy of how much sorer Punishment suppose ye shall be thought worthy that have trodden under foot the Son of God there is the second Crucifying of Christ which the Quakers think to be saved by and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing And then followeth And hath done despite unto the Spirit of Grace Verse the twenty ninth All that Paul had to keep him from this Sin it was his ignorance in persecuting the Man and Merits of Jesus Christ Acts 9. But I obtained Mercy saith he because I did it ignorantly 1 Tim. 1. 14. And Peter though he did deny him knowingly yet he did it unwillingly and in a sudden and fearful Temptation and so by the Intercession of Jesus escaped that Danger So I say they that commit this Sin they do it after Light knowingly wilfully and despitefully and in the open view of the whole World reject the Son of
Man for being their Lord and Saviour and in that it is called the Sin against the holy Ghost It is a Name most fit for this Sin to be called the Sin against the Holy Ghost for these Reasons but now laid down for this Sin is immediately committed against the Motions and Convictions and Light of that Holy Spirit of God that makes it its business to hand forth and manifest the Truth and Reality of the Merits and Vertues of the Lord Jesus the Son of Man And therefore beware Ranters and Quakers for I am sure you are the nearest that Sin by profession which is indeed the right committing of it of any Persons that I do know at this day under the whole Heavens for as much as you will not venture the Salvation of your Souls on the Blood shed on Mount Calvary Luke 23. 33. out of the side of that Man that was offered up in Sacrifice for all that did believe in that his offering up of his Body at that time either before he offered it or that have do or shall believe on it for the time since together with that time that he offered it though formerly you did profess that Salvation was wrought out that way by that Sacrifice then offered and also seemed to have some comfort thereby yea insomuch that some of you declared the same in the hearing of many professing your selves to be believers of the same O therefore it is sad for you that were once thus enlightned and have tasted these good things and yet notwithstanding all your Profession you are now turned from the simplicity that is in Christ to another Doctrine which will be to your destruction if you continue in it for without Blood there is no Remission Heb. 9. 22. Many other Reasons might be given but that I would not be too tedious yet I would put in this Caution that if there be any Souls that be but now willing to venture their Salvation upon the Merits of a Naked Jesus I do verily for the present believe they have not sinned that Sin because there is still a promise holds forth it self to such a Soul where Christ saith He that comes to me I will in no wise for nothing that he hath done cast him out John 6. 36. That promise is worthy to be written in Letters of Gold Object But alas though I should never sin that Sin yet I have other sins enough to Damn me Answ. What though thou had'st the sins of a thousand Sinners yet if thou come to Christ he will save thee Joh. 6. 36. see also Heb. 7. 25. Object Alas but how should I come I doubt I do not come as I should do my Heart is naught and dead and alas then how should I come Answ. Why bethink thy self of all the sins that ever thou did'st commit and lay the weight of them all upon thy Heart till thou art down loaden with the same and come to him in such a Case as this and he will give thee rest for thy Soul Mat. 11. the three last Verses And again if thou wouldest know how thou shouldest come come as much undervaluing thy self as ever thou canst saying Lord here is a Sinner the basest in all the Country if I had my deserts I had been damned in Hell Fire long ago Lord I am not worthy to have the least corner in the Kingdom of Heaven and yet O that thou wouldest have Mercy Come like Benhadad's Servants to the King of Israel 1 Kin. 20. 31 32. with a Rope about thy Neck and fling thy self down at Christ's feet and lye there a while striving with him by thy Prayers and I 'll warrant thee speed Mat. 11. 28 29 30. John 6. 37. Object O! but I am not sanctified Answ. He will sanctifie thee and be made thy Sanctification also 1 Cor. 6. 10 11. 1 Cor. 1. 30. Object O! but I cannot Pray Answ. To Pray is not for thee to down on thy Knees and say over a many Scripture words only for that thou may'st do and yet do nothing but babble But if thou from a sense of thy baseness canst groan out thy Hearts desire before the Lord he will hear thee and grant thy desire for he can tell what is the meaning of the groanings of the Spirit Rom. 8. 26 27. Object O but I am afraid to Pray for fear my Prayers should be counted as sin in the sight of the great God Answ. That is a good sign that thy Prayers are more than bare words and have some prevalence at the Throne of Grace through Christ Jesus or else the Devil would never seek to labour to beat thee off from Prayer by undervaluing thy Prayers telling thee they are Sin for the best Prayers he will call the worst and the worst he will call the best or else how should he be a Liar Object But I am afraid the day of Grace is past and if it should be so what should I do then Answ. Truly with some men indeed it doth fare thus that the day of Grace is at an end before their Lives are at an end Or thus the day of Grace is past before the day of Death is come as Christ saith If thou had'st known even thou at least in this thy day the things that belong unto thy Peace that is the word of Grace or Reconciliation but now it is hid from thine Eyes Luke 19. 41 42. But for the better satisfying of thee as touching this thing Consider these following things First doth the Lord knock still at the door of thy Heart by his Word and Spirit If so then the day of Grace is not past with thy Soul for where he doth so knock there he doth also proffer and promise to come in and Sup that is to Communicate of his things unto them which he would not do was the day of Grace past with the Soul Rev. 3. 20. But how should I know whether Christ do so knock at my heart as to be desirous to come in That I may know also whether the day of Grace be past with me or no Consider these things First doth the Lord make thee sensible of thy miserable state without an interest in Jesus Christ and that naturally thou hast no share in him no faith in him no communion with him no delight in him or love in the least to him If he hath and is doing of this he hath and is knocking at thy Heart Secondly doth he together with this put into thy Heart an earnest desire after communion with him together with holy Resolutions not to be satisfied without real communion with him Thirdly doth he sometimes give thee some secret persuasions though not scarcely discernable that thou mayest attain and get an interest in him Fourthly doth he now and then glance in some of the promises into thy Heart causing them to leave some heavenly savour though but for a very short time on thy Spirit Fifthly dost thou at some time see some