notwithstanding this the Law goes on in its curse and requires as perfect obedience and that upon pain of eternall death to every thing of it as if we had all principles that might enable us to keep it still this is the severity of the Law it doth not remit at all of the threatning or punishment or exactnesse of obedienâ—â— notwithstanding we have lost all power to obey it Yea further in the tenth place it requires this of us and gives us no strength at all to doe what it requires it findes us divested of those principles that once we had to yield obedience and it affords us no new principles therefore some have compared the severity of it to Pharaohs Task-masters it requires the tale of Brick but gives no strength at all Yet further in the eleventh place In all it doth it strikes at our life the Law is satisfied with no affliction let it be transgrest in the least degree all the afflictions that can possibly be in this world will not satisfie it such is the severity of it I say that it strikes at life and at eternall life it follows to pursue us to our blood to temporall and eternall death and here I might open the condemning sentence of the Law but that would require a subject by it selfe therefore I only name what is in this head that it strikes at our lives upon every transgression of it Again twelfthly the severity of it is in this that upon any breach it doth presently binde over the soule though it doe not execute it presently by the strongest bonds that possible can be to everlasting death it suspends execution but the bond is immediately sealed upon the breach of it so that all men upon every breach of it have chains clapt upon their soules which is the guilt of sinne whereby they stand bound to eternall death by such bonds as all created power in heaven and earth is not able to loose Thirteenthly In the next place such is the severity of the law that when it is once offended it will never be made amends again by any thing we are able to doe Suppose we have offended the Law in some one thing and that but once if after this we should endeavour what we can for our lives and swelter our heart bloods to obey the Law and think to make up the breach we have made yet we can never make it amends again It is true some though they be offended yet by double diligence may be pleased again but we must never think to doe so with God being under the law when we have once broken it we cannot with all our care and diligence be able to make it amâ—â—â—s and that is a great part of the severity of the Law I but what have we to doe but to mourn and cry and rent our hearts because of this distressed condition we are in Fourteenthly Nay the Law accepts of no repentance it will not discharge the guilt of any one sinne for all the sorrow in the world And here lieth a great mistake of people when they have offended they think they will be carefull to make amends and they will mourn and repent c. It is true if you be under the covenant of grace this is something but if you be in your naturall condition should you weep your hearts out and send streames of blood from your eyes in mourning but for any one sinne suppose that which thou countest a little matter a sinne in thought shouldest thou resolve to cry out and mourne for that one sinne all thy life it will not be accepted unlesse thou commest under the blessed liberty purchased by Christ therefore know the difference of being under the Law and under the Gospel Fifteenthly Yet further such is the rigour of the Law that when it hath opened our wounds and miseries it goes no further it shews us no means of deliverance like a Surgeon that opens the wound but applies no remedy Certainly were it not for a Mediator we should finde the Law onely to open our wound and there leave us Sixteenthly but yet again such is our bondage to the Law that instead of mortifying any of our sinnes it rather stirres them up and makes them more it threatneth indeed grievous things against the transgressors of it but it doth not mortifie any sinne it doth stir up lust though accidentally and makes our sin out of measure sinfull Sevententhly Yea there is one thing more after all this If we should keepe the Law yet the promises of it are but mean and low in comparison of the promises of the Gospel I doe not say they are but temporall though before the Gospell was revealed there was but little of Spirituall promises yet we know what the Apostle sayes 2 Timoth. 1. 10. That life and immortality is brought to light through the Gospel And though I do not say there are none yet there are very few Scriptures of the old Testament that speak of eternall life Thus you see your bondage under the Law and surely you will now think it a blessed condition â—o be freed from the Law And 't is one Argument that a soule is delivered from the bondage of the Law when it can heare all this and yield to Gods justice in it and can have the heart raised to God in the hearing of it But if the soule at the hearing of these things think them so hard and unreasonable that it is ready to rise at them it is a signe that the spirit is not acquainted with them and although these things may seem hard unto us yet if we consider but three or foure particulars they will not appeare so hard First doe but consider you have to deale with a God of infinite justice and worth indeed did we look upon God as we look upon a creature like our selves we should think it mighty hard but now when we have to deale with a God of infinite worth we should not think it hard Secondly we shall not think it hard if we consider that state of perfection wherein God made man at first however it is with us now yet God did at first give us a stock to trade in the way of obedience and to enable us to doe what the law required And then Thirdly if you did but understand aright what sin is then you would not think it hard that upon that sin we should be given up to such a woful condition we speak of if you look upon sin as that which strikes at an infinite deity at the very being of God himself as much as in us lyeth then you will not wonder that one sin should bring us into such a hard condition Fourthly if we consider those things that we all take for granted that yet are as hard as these and doe but lay them with them and they will not seem so hard As that God for one thought should cast the Angels into eternal torments and not so much
them as certainly as if they were already 73 2. Faith looks upon the present possession of things ibid. 1. In Christ our head ibid. 2. We have the first-fruits of the Spirit ibid. 3. This time is nothing to eternity ibid. 4. Faith eyes the things of Heaven continually 74 5. The Saints enjoy all in God ibid. Faith it selfe is a very substantiall thing ibid. The vanity of the faith of most people discovered 75 We must learn to strengthen and exercise our faith in the things we hope for ibid. Spirituall and heavenly things are things not seen 76 1. They are hidden 77 2. They are beyond the principles of reason ibid. 3. The blindness of man naturally is such that he can not see these things ibid. 4. God orders things so in his providence that he goeth a contrary way as to sense and reason to what he hath promised ibid. We should cease wondering that men of excellent parts and reason doe not see the things of God 79 Faith doth evidence and make spirituall things clear 80 If faith be an evidence to other things then it is an evidence to it selfe 81 One way to be freed from doubts and feares is by renewing the act of faith it selfe 82 It is no presumption to cast ones selfe upon the free grace of God in Christ ibid. Christians should be afraid of unbeliefe as well as of presumption 83 The admirable use of faith 84 T is a wonderfull mercy to have faith to evidence all the glorious things of God ibid. Faith can make those that are of weak parts to see the great things of God 85 SERMON IV. Doctrine THere is a blessed liberty that Christians enjoy by Christ and onely by him 88 In what sense Christians are freed from the Law 89 The rigour of the Law opened in seventeen particulars 1. It requires hard things of those that are under it 90 2. It requires things which are impossible to be performed by those that are under it 91 3. The Law exacts all of us under the condition of perfection ibid. 4. The Law accepts of no surety 92 5. The rigour of the Law is such that it acceps of no endeavours short of perfection ibid. 6. The Law requires constancy in all we doe ibid. 7. The Law exacts the obedience it requires exceeding rigorously 93 8. There is this rigour in the Law that upon any the least breach of it it doth utterly disenable the soul for ever performing any obedience to it again ibid. 9. The Law requires as perfect obedience as if we had all principles that might enable us to keep it ibid. 10. It requires it of us and yet gives us no strength to doe what it requires 94 11. In all the Law doth it strikes at our life ibid. 12. Vpon any breach it doth presently binde over the soul to everlasting death ibid. 13. When the Law is once offended it will never be made amends again by any thing we are able to doe ibid. 14. The Law accepts of no repentance 95 15. The Law when it hath opened our wounds and miseries it shews us no means of deliverance ibid. 16. The Law accidentally stirs up lust ibid. 17. The promises of the Law are but mean and low in comparison of the promises of the Gospel ibid. This rigour of the Law will not seem hard if we consider 1. That we have to deale with a God of infinite justice and worth 96 2. If we consider that state of perfection wherein God made man at first ibid. 3. If we understand aright what sin is ibid. 4. If we consider those things that we all take for granted that yet are as hard as these ibid. Use 1. All men in their naturall condition are in a very evill case 97 2. The saving of a soule is a great and mighty work ibid. 3. T is a vaine thing for carnal hearts to trust to their good meanings ibid. 4. If God reveal himself to a man onely by the law it is impossible but the soul must flye from him ibid. The liberty of the Gospel is a precious liberty 98 Our bondage under the law and liberty under the Gospel opened from Gal. 4. 21 c. ibid. The liberty of the Gospel opened in seventeen particulars 1. If thou beest a believer in Christ thou shalt not be cast for thy eternal estate by the law 100. 2. Thy Law-giver is no other then he that is thy husband and thy advocate ibid. 3. Thou art made a law to thy self by having the law of God written in thy heart 101. 4. Though there be many imperfections in what thou doest yet if God can spye out but the least good thing in thee he will take notice of that and cast away all the evil ibid. 5. If there be a desire in thee to doe good God accepts the will for the deed 102 6. Though the Gospel call for obedience yet it doth it in a sweet and loving way ibid. 7. The Gospel and liberty of it comes with abundance of life and strength 103 8. God doth compassionate those that are made free by the Gospel ibid. 9. The Gospel hath a mighty efficacy to melt the heart ibid. 10. The Gospel as it hath a melting power so it hath a healing power ibid. 11. Sins against the Gospel shall not have power to root out any habits of grace 104 12. The Gospel takes advantage at our misery to pardon us ibid. 13. All that is required of us may be accepted from another ibid. 14. The grace of the Gospel shewes a way wherein God shall have all the wrong made him up that ever thy sins did him ibid. 15. There is a perfect righteousnesse made over unto us in the Gospel 105. 16. The Gospel proclames admirable promises ibid. 17. The covenant of the Gospel shall never be forfeited ibid. SERMON V. THe Text opened 107. 108. Doctrine That the onely time that men have to provide for their eternal condition is the time of this life if it be not done here there is no help afterward for after death comes judgement 109 This point is one of the most serious points that concernes the children of men ibid. Wicked men when they die are stated in an irrecoverable evill condition ibid. The tenor upon which we all hold our lives 110 There can be no repenting nor believing after this life 112 After death God takes away all means of grace ibid. The souls of wicked men are then stated in such a condition that they can doe nothing but sin ibid. At the great day Christ gives up the Kingdom to the Father 113 Presently after death the wrath of God is let out fully into the soules of the wicked ibid. Use 1. We have cause to blesse God for the continuance of our lives especially those that have not throughly made their peace with God and are not upon certain and infallible terms in this great businesse of providing for their eternall estates ibid. 114 115 Use 2. Those are to be reproved that mispend and squander away the precious time of their lives about vanities and neglect the great businesse that they were sent into the world for 116 Time an exceeding precious thing ibid. Few think of the passing away of their time or that any great matter depends upon the time of their lives here in this world 117 Use 3. When death findes any man unprepared in an estate of unregeneracy that hath not made his peace with God it must needs be exceeding dreadfull because it brings judgement and states such a one in his eternall condition 120 Gods wrath let out fully upon the wicked immediately after death 121 Then they must bid an everlasting farewell to all comforts that ever they did enjoy ibid. The dreadfulnesse of death is applicable 1. To old people whose time is neer at an end therefore had need be sure that that great work be done of making their peace with God 123 2. To prophane wretches who instead of doing the work of their time and preparing for their everlasting estate goe directly backwards and make the breach between God and their soules wider 124 3. To those that have heretofore been in a good forwardnesse in the way of life and salvation but yet through the violence of their lusts have been turnd back againe ibid. 4. To those that upon every discontent wish themselves dead 125 5. To those that upon every drunken occasion for a word or two will venture their lives ibid. 6. To those that in trouble and anguish of conscience are ready to lay violent hands upon themselves ibid. 7. To those that have been upon their death beds as they thought and in danger of everlasting ruine and did then promise if they lived what new people they would be but afterwards forgot all 126 The efficacy and worth of a thing is when it is done in the season of it 127 The consideration of time and the worth of it should take off all sleightnesse of heart and roving dispositions 128 The consideration of this point should take off peoples hearts from the creature ibid. All young ones should now while God gives them time labour to make their peace with him 129 The danger of putting off the worke of repentance till we die 130 We should labour to make sure work in the great business of our eternall estate because that which is done in this world is available for ever ibid. Wee should not baulk any way of God for feare of suffering ibid. Temptations to sinne are to be repelled by the consideration of the great business we came into the world for 131 FINIS ERRATA IN some of the books p. 8. l. 33. for reference read inference p. 9. l. 11. for notion r. Nation l. 19. for Numb 27. r. Numb 23. p. 17. l. 27. for so take all r. take all p. 23. l. 19. for them r. him p. 25. l. 3. observe no stop at consciences p. 26. l. 26. for in this holy worship r. in his holy worship p. 31. read the text thus but Christ is all and in all p. 37. l. 33. for the humane r. humane p. 54. l. 24. read doe but take this one rule for that p. 76. last line for 2 Cor. 2. r. 2 Cor. 4. p. 99. l. 30. for Levit. 29. r. Levit. 25.
condition but if you will goe on in the way that God is beginning with you in stirring your consciences if you will continue you shall come to know more then yet you know Ye shall know the truth and the truth shall make you free and then in vers 33. say they we are Abrahams seed and were never in bondage to any man how sayest thou ye shall be made free See here they begin to snarle againe Master Calvin I remember thinks that these are the words rather of some other of the Jewes that were present then of those that are said before to believe but others think it may be understood even of those that are said to believe for though they did begin to assent to the doctrine of Christ and were very much convinced yet there was still abundance of frowardnesse perversnesse and crookednesse in their spirits so that they begin againe to wrangle with Christ especially when he doth but intimate to them any thing of their bondage It is a usual thing for many people that have some stirrings of conscience and some beginnings of the working of Gods spirit in them and it may be saving ones too yet to continue a long time in much frowardnesse and perversnesse of spirit if they be opposed in their way Therefore say they doe you speak to us of bondage and tells us of freedome why We were never in bondage to any vers 33. What never in bondage to any were not the Jewes in bondage to the Babylonians when in captivity to them and were they not at this very time in bondage to the Romans and yet we were never in bondage thus carnall hearts till grace fully subdue them are very loth to know their wretched condition they love not to heare of any thing that discovers to them the misery that they are in they were never in bondage they say but yet Christ pittyeth them he did not take advantage to fling away presently because he saw them continue still in their perversnesse and snarling at what he spake but tells them what bondage he meant As if he should say the truth is though you think your selves free yet there is a bondage that you are in and such a bondage that none can deliver you but the Son of God alone If the Son therefore shall make you free you shall be free indeed Thus we come to the words of the Text. These words you see then hold forth unto us the blessed liberty of the Gospel that freedome that believers have by Christ I come then presently to the maine doctrinal conclusion which is this There is a blessed liberty that Christians enjoy by Christ and only by him This doctrine of Christian liberty that is enjoyed by Christ is a Treasury of abundance of admirable consolation and much of the mystery of the Gospell is contained in this doctrine I should enlarge my discourse too farre and seek to gripe too much should I think to give you but a view of this doctrine in all the points of it If we should intend to handle it at large I should shew to you 1. What that is that Christ doth set believers free from 2. The priviledges of this freedome they have by Christ 3. The Subject of it who it is that hath this freedome 4. By whom it comes how it is by the Son and onely by him 5. The price and purchase of this freedome 6. The interest that believers have in this freedome how they come to be enfranchised and to have interest in it And 7. the application of it But should I goe this way to work it is but little I should be able to doe therefore I will not graspe so much I intend therefore to handle but one speciall thing in this our freedome by Christ If I should shew to you first of all what we are freed from then there is the freedome from the law the freedome from the power of sinne the freedome from the bondage of feare the freedome from an accusing conscience the freedome from slavishnesse in the performance of holy duties we are set at liberty in holy duties the freedome from death and the evill of that the freedome from the slavery of the devill and the freedome from the ceremonial law but neither must we seek to gripe all these particulars to shew you our freedome in these I shall onely pitch upon one and that is our freedome from the law If the Son therefore shall make you free ye shall be free indeed The doctrine of freedome from the law is the subject that we are to handle at this time and when I speak of freedome from the law I meane not freedome from obedience to the law t is an erronious conceit to think we are freed from obedience to the law and it is a conceit too meane and absurd for us to spend time about it now that have so little and having to deal in a matter of so great consequence as we have for what is the law but the image of God the very beame of the wisdome and holinesse of God himself if you look at it as requiring obedience and for any to say we should be freed from obedience to the law is as much as to say we should be freed from the image of God from the beame of the wisdome and holinesse of God himself therefore we will spend no time about that but when I speak of freedome from the law I mean freedome from the rigour of the law from the condemning sentence of the law in which all the rigour of it appeares Wherefore then it is necessary first to give you a view of the bondage that we are all in under the law unlesse delivered by Christ And then Secondly I shall endeavour to open to you wherein the liberty of the Gospell doth consist that Christ hath purchased for us These two things brethren have in them the chiefe doctrine of divinity and except you be well instructed and setled in these two you cannot know aright any point of religion For the first I will be but briefe in that though there be many particulars in it for it is the second I chiefly intend And for a preparation to this first this I shall tell you before hand that I shall name many things unto you that will seem exceeding hard but yet take this consideration along that although the things I name to you appeare never so hard yet they are but in order to that which I shall afterward deliver to you that shall have much comfort and peace in it If I tell you any thing of your bondage it is onely to this end that you may know the blessednesse of your freedome and liberty Wherefore then for the rigour of the law that you may know what you are freed from you must know what this is and what you are all under by nature as considered out of Christ for so the holy Ghost expresseth our subjection to the law he saith we are