Fiddle my Pot and Tobacco-pipe singing and making merry and jovial and behold that very sin then committed it thrust a spear into the side of Christ O vile creature therefore that I was that ever I did thus the other day I sat dressing and trimming and pricking up my selfe curling and laying out my haire by handfulls three houres together and altogether neglected prayer c. and now I see that sin wounding Jesus Christ The other day I was with my Queans in such a corner c. railing at these Round-heads Independents Sectaries c. and now I see this also wounding Jesus Christ The other day I was speaking evill of my brother grudging against him proud arrogant c. and now I see this piercing the side of Jesus Christ 2 By bringing a pardon in hand to the soul looking upon Jesus Christ brings a pardon in hand to the soule Now a man being convinced of sin and then his sin aggravated to the highest and then a pardon brought this will breake his very bea rt for his sinne to thinke that eyer hee should do thus When a man comes to thinke thus I am the vilest sinner that hath been in all the Country O but yonder Christ hee hath been pierced for my sins and behold I see him And to assure mee that hee is pierced for my sinnes behold God the Father through the wound that was made in his side hath given mee an Acquittance and here I have my pardon in hand which though it hath cost mee nothing yet Christ hath paid dear for it and thinking and beleeving thus hee reflects upon himselfe and his sinnes and his heart melts all into tears and O saith the soule that ever I should do thus that ever I should do thus and now it calls it selfe Wretch and Foole and Devil it hath walked so towards God and it is so incensed against his sinnes that were they flesh and blood to bee fought with as wee fight with men it would presently try its life with them 4 By assuring him of a Crown and Inheritance that God hath laid up for him The Soule lookes upon Christ as pierced and as it is convinced of sinne hath sinne aggravated and a pardon brought So also by looking upon Christ it hath assurance given it of a Crowne it shall one day enjoy O saith the soule now I behold that very thing viz. my sinne which kept mee from enjoying of a Crowne and Kingdome Christ hath taken it away A Crowne from all Eternity was prepared for mee and nothing is in the way to keepe mee from possessing of it but this I have been a filthy sinfull and a foolish creature and have both forfeited my Crowne to Gods Justice and given the same to the Devil But behold yonder Jesus Christ hath bought this Crowne againe for mee satisfying Gods Justice and by force hath taken the same from the Devil and hee gives it mee freely though hee hath paid his dearest blood for it When the soule looks upon this and considers the infinite love of Christ in it and its wretchedness that it should cause Christ to suffer thus much it is even melted and broken to peeces The most effectual means to kill and subdue Sin One SERMON on 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous IN the former Chapter the Apotle laies before Beleevers that plenteous Redemption that is in Jesus Christ and the precious vertue and merit of his Bloud to cleanse poor Sinners from their sins vers 7. But if wee walk in the light as he is in the light we have fellowship one with another and the bloud of Jesus Christ his Son cleanseth us from all sin and also what riches of pardoning grace and mercy are in God to poor sinners In the first verse of this Chapter hee makes use of these things to stirre up to holinesse of life and modification of sin in all Beleevers These things write I unto you that you sin not as if he should say I doe not write these things that now you might live as you lift and sin boldly because Christs Bloud is so efficacious and Gods Grace so free no nothing lesse but I write these things that from such considerations you might be more provoked to holinesse of life and the mortification of sin in you the end of these discoveries and the use you should make of them is purity not prophaneness holinesse not licentiousnesse These things write I that you sin not By the way observe two things Obser 1. That the end of Gospel Revelation is to keep men from sin 1 John 3.8 He that committeth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil Acts 26. â—â— To open tâ—eir eyes and to turne them from darknesse to light and from the power of Satan unto God that they may receive forgivenesse of sins and inheritance among them which are sanctified by faith that is in me Rom. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the Spirit And this must needs be the end of Gospel-Revelation because 1 God sent Christ to this end Tit us 2.13 14. Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that hee might redeeme us from all iniquity and purifie unto himself a peculiar people zealous of good works 2 The Gospel is preached to this end Acts 14.15 We also are men of like passions with you and preach unto you that yee should turne from these vanities unto the living God c. 3 The Spirit is given to this end to make us holy 4 It was the end of all Gods administrations it was the end of the Legal administration Gal. 3.19 Wherefore then serveth the Law it was added because of transgressions till the seed should come to whom the promise was made c. which administration being weak and not able to doe it as Rom. 7.9 10 11. For I was alive without the Law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to be unto death for sin taking occasion by the Commandement deceived me and by it slew me Chap. 8.3 4. For what the Law could not doe in that it was weak through the flesh God sending his owne Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might bee fulfilled in us who walk not after the flesh but after the spiit Heb. 7.19 For the Law made nothing perfect but the bringing of a
justification from death eternal hath respect to his passive Rom. 5.10 Christs Passive obedience viz. his death and sufferings is that frees us from condemnation for herein hee bare the curse of the Law and was condemned for us So that all the free dome poor souls have from that guilt which is brought in by sin and the consequence thereof viz. a sentence of condemnation here with its effects and the final execution thereof hereafter is by the death of Christ his blood his passive obedience 1 Joh. 1.7 Rev. 1.5 Hence these and such like Scriptures which attribute justification to the blood death and sufferings of Christ speak not of justification fully but onely of a part of it viz. Justification from death eternal Hence also wee learn how exceedingly every Saint is beholding to Christ for dying for had hee not dyed wee had been all to this very day under the fearful sentence of condemnation with all the effects thereof and should have been under the final execution thereof for ever in hell hereafter and also for fulfilling the Law of God actively for him which had hee not done though his death shoud have freed him from hell yet could hee not have had an entrance into Heaven 4 But wherein doth it appear that this freedome from condemnation is such a great and glorious priviledge Answ 1. Is it not a great and glorious priviledge for a man to have all his accusers mouths stopped This is the priviledge of those who are freed from condemnation Suppose a Malefactor under sentence hath a pardon that very act stops all his accusers mouthes as to that thing for which hee was condemned So the act of Gods pardoning grace stops sins mouth consciences mouth the Devils mouth As there can bee no legal condemnation without a precedent accusation so there can bee no accusation as touching things remitted after pardon When Satan accused Joshua Zach. 3. begin Christ stops his mouth Is not this a brand plucked out of the fire So when the Devil accuseth any soul which hee hath delivered from condemnation Christ stops his mouth is not this Satan one whom I have freed from condemnation Have not I plucked him out of the fire Are not his sins pardoned Why then Satan doest thou rake up these old businesses again 2 Is it not a great and glorious priviledge to bee freed from that which to bee under would make one unspeakably miserable for ever Soules freed from condemnation are so under condemnation and under the wrath of God which burnes like devouring flames of fire I Under condemnation and under all the plagues and judgements of God under the weight of all thy sins each of which will one day weigh like a mountain of lead under all the dreadful curses of the Law under the sting and biting of a tormenting conscience under the power of the Devil under all afflictions as legal punishments for sin c. 3 Is it not a great and glorious priviledge to have ground to beleeve that I shall injoy an eternal life with God in glory after this short life is ended This is the soules that is freed from condemnation Christ would never have freed him from the one but in order to the other Hee would never have plucked him out of hell but in order to the putting him into Heaven and therefore once freed from hell and thou art safe for ever returning thither again Joh. 5.24 There is a passage from death to life but none back again 4 Is it not a great priviledge to bee in such a condition wherein I can triumph over all my enemies spiritual and temporal Soules freed from condemnation are in this condition they can triumph over sin because they see the guilt thereof taken away and have the promise and strength of Christ to mortifie it in them over the Law because the curse is gone Gal. 3.13 over the Devil because they see principalities and powers spoyled over death because it s but an entrance into life and so far as there is evil in it it s swallowed up into victory over hell because Christ hath delivered them from wrath to come over the malice reproaches contumelies of the world because Christ hath overcome the world and also they behold all the malice of the world bound up in a chain and that chaine to bee at the disposal of their Father 5 Is it not a great and glorious priviledge to know assuredly that although through infirmity I fall into sin yet sin shall never be laid to my charge This is that souls also which is freed from condemnation Rom. 8.33.34 6 Is it not a great and glorious priviledge to have a share and propriety in all that is Christs this is their's they are heirs of God and coheires with Christ and so Christs life death riches wisdome righteousness strength grace glory all is theirs 7 Is it not a great and glorious priviledge to have all our afflictions and crosses turned into blessings and mercies This also is their's they meet with no affliction but it is a mercy to them if in poverty their poverty is a mercy if in sickness if in temptation under reproach under losses yea death it self yet it is a mercy 8 Is it not a great and glorious priviledge to have God and the whole Creation at peace with a man This likewise is theirs God is at peace with that soul Col. 1.20 and all the creatures which are at war with others are at peace with him Such are in Covenant with God and being so God makes a Covenant for them with all the creatures as Job 5.23 Hos 2.18 9 And lastly Is it not a great and glorious priviledge to have all things working together for our good Health if wee can have it strength parts riches honours if wee can have them Satans temptations Gods hidings c. all things conspiring as it were our good This is the priviledge of called souls who are freed from condemnation Rom. 8.28 Object O but will some poor soul say Were I freed from condemnation surely the Devil would not bee so busie with mee by his temptations I should not bee so under his power as I am Answ 1. It is one thing to bee under the power of Satan by way of Divine permission God permitting Satan to have a power over thee another by way of voluntary subjection Christ was under the power of Satan by way of Divine permission when his body by Satan was transported from place to place So also Peter when hee was left to be winnowed by Satan and Paul when buffeted yet none under Satans power by way of voluntary subjection 2 Thy temptations rather argue that thou art freed from condemnation than otherwise Satan doth not use to trouble his friends but those that are his enemies or in a way to bee so Object But I finde corruption strong within mee which surely would not bee were I freed from condemnation Answ 1. It is one thing to have the guilt of
Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingly Law or the Law of Christ as King of Saints This distinction Christ teacheth us Mat. 5. where repeating and opening of the Moral Law he saith it was said of old thus and thus i. e. thus Moses said thus the Law as it was Moses his Law said but saith he I say unto you i. e. thus the Law as it is my Law saith unto you This Paul well knew and therefore Rom. 7. handles the Law under this two fold consideration as Moses his Law he saith we are dead to it delivered from it and have nothing to doe therewith as Christs he saith he did approve of it delight in it and endeavour to conforme thereto So Rom. 8.2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death he makes a clear distinction betwixt the Law as it was in Moses his hand administring sin and death to those under it and in Christs giving spirit and life and he saith that beleevers by being under the Law as Christs are freed frâ—m as Moses's And in Gal. 2.19 For I through the Law am dead to the law that I might live unto God He tells us that by vertue of being under the Law as it is in the hand of Christ he tells us he was dead to it as in the hand of Moses These things laid down I say Gospel walking is to make the Law of God i. e. the Moral Law as it is the Law of Christ the rule of our lives and actions For the making out of this three things are to be proved 1 That the Moral Law in Gospel-times is a Rule to Beleevers else making it our Rule cannot be Gospel-walking 2 That it is a Rule only as in the hand of Christ 3 That to obey and observe the Law as it is in the hand of Christ is truly and properly Gospel-walking The first I make good by these Arguments Argument 1. If the coming of Christ doth not destroy the Law as a Rule but fulfill or compleat the same then is the Law in Gospel-times a rule to beleevers But the first is true Matth. 5.17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill What fulfilling is the fulfilling here spoken of Not so much Christs fulfilling the Law for us as our common person though this bee a truth as the perfecting or compleating of the Law I came to fulfill the Law that is to compleat the Law to fill up the Law which the Jewes took by halves or peece-meals and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to replenish perfect or fill up a thing being as some say a Metaphor taken from a Ship under sayl whose sayls are filled with wind and this Christ's own speaking to the end of the Chapter clearly shews he going on to declare the spiritual sense and meaning of the Law beyond what the Jewes understood thereof or Moses had discovered to them Therefore the latter Argum. 2. If the Moral Law bee a perpetual and everlasting Rule to Saints in all Ages then to Saints in Gospel-times But the first is true Mat. 5.18 for Verily I say unto you till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled As long as Heaven and Earth remaines so long doth the Law remaine and the fulfilling thereof remaine Here observe by the way that the Greek word translated fulfilled is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the precedent verse to perfect or fill a thing up but to doe or performe a thing Now there is a two-fold fulfilling or performing of the Law a fulfilling or performing thereof in Christ as our Head and common Person this was perfectly accomplished by and in Christ when hee was here and there is a fulfilling or performing of the Law in us the Members this because it is imperfect and wrought by degrees goes perpetually on increasing till wee come to bee wholly like our Head and this I take it is that which is here spoken of which shall remaine as long as Heaven and Earth remaine i. e. as long as Heaven and Earth stands Saints shall goe daily on fulfilling of the Law till in the end their obedience comes to bee perfect as Christs was Argum. 3. If the preaching of Faith doth not make voyd the Law but establish the same then doth the Law still remaine as a Rule to Beleevers in Gospel-times But the first is true Rom. 3.31 Nay we establish the Law i. e. by the preaching of the Gospel wee doe not over-turn the Law make men Libertines and free them from the obedience of the Law no but we establish the Law set it upon a better and surer bottome than it stood on before and bring men to a more free full and spiritual observance thereof than they will bee brought any other way therefore the latter Argum. 4. If the substance of those things which are required in the Moral Law are commanded in the Gospel promised to Gospel-times then doth the Law remaine a Rule to Beleevers still But the first is true as for example Doth the Law in general require of us to love God with all our heart with all our soul with all our might and with all our strength and to love our neighbour as our selves and doth not the Gospel every where command these things Doth the Law require of us to love serve and obey one God and the true God and doth not the Gospel doe this Doth the Law require us to worship God in his owne way forbidding all Idol worship and doth not the Gospel doe this 1 Cor. 10.20 21. 2 Cor. 6.14 15 16 17. doth the Law require us to sanctify Gods Name and doth not the Gospel too Jam. 5.12 Doth it require the sanctifying of the Sabbath and is not this promised to Gospel-times Ezek. 44.24 in the purest Gospel which shall be when the Jewes are called they shall hallow Gods Sabbath and I take it for this reason the command of keeping the Sabbath is mentioned both in the Moral Ceremonial and Judicial Law in the Judicial Law to teach us that the keeping holy one day of seven is natural in the Moral to teach it is Moral and in the Ceremonial Law to teach us the command of the Sabbath is Evangelical the Ceremonial Law being but the Gospel under Types and Figures Doth the Law require obedience to Superiours and doth not the Gospel yea is not the Fifth command in expresse words commanded Ephes 6.2 Doth the law forbid Murder Adultery Theft False-witness-bearing coveting anothers goods and right and are not all these forbid in the Gospel Rom. 13.9 therefore the law remaines a Rule to beleevers under the Gospel Argum. 5. If Christ as a common person did yeeld obedience to the Moral Law then is the
hands of them all 1 Divine JVSTICE and displeasure Man was no sooner faln from God but he fell into the hands of Justice Justice having the Creature in bonds will not release him without satisfaction made Christs owne who were in the bulk of fallen Mankind being now with the rest in the hands of Justice Christ goes and surrenders up his own life in the stead of theirs and by dying conquers Iustice and so wins those which were his owne for whom lie dyed out of Justices hands 2 SIN As man by the fall was a prisoner to Justice so a subject to Sin Christs own being in this vassalage with the rest under the guilt of sin and power of it Christ that hee might ransome and redeem his own incounters this enemy likewise giving a deadly blow to it as Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin and by this his ingagement hee gains his own out the hands of sin from under the guilt of it and the dominion likewise This remarkable conquest of Christ over sin in the behalf of his own we have recorded 1 Cor. 5.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks bee to God which giveth us the victory through our Lord Jesus Christ Where wee have a list of those potent enemies that Christ by conquest hath rescued his own out of the hands of three of them being brought in together the first is Death which through Christs Conquest is swallowed up into victory vers 54. The second is Sin The third is the Law over all which Christians through Christ have the victory vers 57. and may boldly triumph O death where is thy sting 3 Which is one in die former List and none of the least or weakest is the LAW Man fallen from God falls under the curse and condemnation of the Law the Law curses him and condemns him darts down all its thunderbolts upon the head of the sinner Christ now seeing his own among the rest lying under a curse a sentence of condemnation that hee might regain his own hee puts himself under the Curse and saith Curse mee O Law but deliver and let go my own the Law streightway bends all its power against Christ and turnes the edge of its curses upon him but falling upon a mighty one the Law is vanquished and overcome and all its Curses being plucked out of its hands Christ taketh up his own and in a triumphant manner carries them away from under the curse of the Law This is lively set forth Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written cursed is every one that hangeth on a tree 4 The WORLD Christs own in the Text are said to bee in the world how in the world in the world as a friend No but in the world as a mortal enemy that hates malignes them would if it could eat them up Joh. 15.19 If yee were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Christ seeing his own in the hands of such an Enemy ingageth this Enemy likewise and will not quit the field till hee hath got the Conquest and broken the power of this Enemy and so redeemed his own as Joh. 16. last These things I have spoken unto you that in mee yee might have peace in the world yee shall have tribulation but bee of good cheer I have overcome the world 5 The DEVIL The Devil is the Laws and Justices Jaylor Man by his falling from God coming under the power of the Law and Justice falleth into the hands of this Jaylor Christ seeing his own in the croud among the rest now in the hands of this powerful and cruel Jaylor that hee might ransome his own hee falls upon this Jaylor pitcheth a field with this potent Prince of darkness and having given him a total foile hee carries his own away as the glorious and triumphant spoyles and trophies of his victory This Conquest is set forth Col. 2.15 And having spoyled principalities and powers hee made a shew of them openly triumphing over them in it 6 And lastly HELL Hell is the Devils prison Christs own among the rest through mans fall and the enmity of Satan the Jaylor were in danger to bee cast into this prison Christ seeing this assaults the Jaylor breaks open the prison doors and in token of victory hath the Keyes of the prison delivered into his hands As when a General conquers a City or Castle the Keyes in token of victory are delivered into his hands So Christ having conquered the Jaylor and broken open the prison hath the Keyes delivered to him And hereby Christ frees his own from all fears of being cast into this prison for the Keyes are not now in the hands of Satan the Jaylor who is their enemy but in the hands of Christ who is their loving friend and hath therefore gotten the Keyes into his hand that they might not bee cast in Rev. 1.18 I am hee that liveth and was dead and behold I am alive for evermore Amen and have the Keyes of Hell and of Death Lay all together and it will evidently appear that Christ hath a right a glorious right unto his own by Conquest for hee hath fought for them with many potent enemies and by the strength of his Almighty Arm wrested them out of the hands of them all who therefore now himself alone and no other hath the right the onely right to challenge them as his own 4 They are Christs own by Compact or Covenant The Father having by Covenant put them into Christs hands They are not onely given as before but given by Covenant for when Christ stood a common person a Covenant was drawn up betwixt the Father and him in which Christ Covenanted on his part to satisfie the Fathers Justice the Father again Covenanted to give to Christ a seed this is expressed Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief When thou shalt make his soul an offering for sin hee shall see his seed hee shall prolong his dayes and the pleasure of the Lord shall prosper in his hand This Covenant as saith a godly man of our times is Dialogue-wise expressed Isa 49. where Christ at the first and second verses begins shewing his Commission and Qualification and asking what hee should have for so great a work God answers vers 3. and offers low onely the Elect of Israel Christ who was now making his bargain thought these too few and therefore saith If that were all hee should labour in vain vers 4. yet tells God hee would do his work though it were but for these
Grace say to him goe but he goes come but he comes doe this avoyd that but he doth the one and avoyds the other The Law doth not put such a Principle of ingenuity in a man and therefore persons under the same one day they are threatned another day they feele the Whip and Rod for their sins another while they resolve vow and covenant they will sin no more and yet still they goe in the old track they sin and vow and vow and sin and all because there is not a spiritual ingenuity wrought in them as Grace works in all those that hear and receive the same but now Grace that makes a man so ingenuous that considering what God hath done for poore Sinners what Christ hath suffered to take away sin how free and willing God is to receive him make him a Son and Heir here give him Heaven and glory hereafter he would not now lye swilling and sweltering in his old sins and lusts though hee might the Soul needs not now to vow and covenant a twelve month together against such and such sins it is addicted unto no but it hears the voyce of Gods grace telling it what Christ hath done for it how willing God is to pardon all his sins and bidding it doe this avoyd that and presently it is made inclinable to obey the voyce of Gods grace what saith Paul Rom. 6.1 Shall we sin because grave doth abound no God forbid we have more ingenuity in us than to doe thus because God loves us and is willing to pardon cur sins here and to glorifie us hereafter shall we therefore doe what we can to grieve him to offend and trouble him no God forbid we are more ingenuous than so nay we cannot doe it our very hearts are against it and our souls hate and abhorre the thoughts of it we would not for a world bee found to require the Lord thus So 2 Cor. 5.13 14 15. For whether we be besides our selves it is to God or whether we be sober it is for your Cause for the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again As to say whether we be mad or sober judge of us as you please yet have wee so much ingenuity as to judge thus that if Jesus Christ dyed for us we should now live to him if he came and purchased an everlasting life for us our ingenuity makes us reason that it is a fit thing that we should live this our temporal life to him and consecrate it wholly to his service What is the reason that many a poor Soul sits all the week long at the Ale-pot Sweares and Whores and yet now and then he vowes and resolves against such courses and yet cannot for his heart and bloud as we say leave them but the Law when hee hath done such things whips and stings him and this hardens him whereas did but such a poor Soul see that he is by Jesus Christ delivered from wrath to come freed from the Law Sin and Satan did but God let him to see the hope of his calling and what a happy and blessed estate hee is by Christ brought into there would bee such an ingenuity wrought within him that hee needs not vow and covenant to bee Drunk and Swear and Whore no more no but his heart would abhor to deal so basely and unworthily with a God so infinite rich in love and abounding in Grace and mercy towards him 2 Because the grace of God it hath more full and clear precepts to holinesse than the Law hath the Law that hath ten Commands but the grace of God that hath many hundred Spiritual commands wherein it injoynes spiritual obedience and newness of life and then the commands of grace they are as more so of a more spiritual nature whatsoever the Law commands Natures light teacheth and a man may by Natures light convince a man of these things but now the precepts of grace are spiritual and supernatural such as a Natural man by Natures light cannot perceive The precepts of grace are called the things of the Spirit l Cor. 2. Which the Natural man cannot perceive but they are foolishnesse unto him because they are spiritually discerned Where the grace of God is preached and received there doth the Spirit of God goe who is a teaching Spirit and teacheth the Soul infinite more commands and with more clearness and demonstration doth it discover truth than any Natural or Moral man by his Natural light or study of the Law can ever finde out the Law discovers to a man the outward actions of sin and forbids these but when grace comes with its precepts it makes discovery of the first risings motions stirrings and concupiscence of these things in the Soul and forbids these and hence by reason that the grace of God or the Doctrine of the Gospel for that I understand by the grace of God all along hath more full higher and more Spiritual instructions than any the Law hath makes further discoveries of sin than the Law barely considered can doe it comes to passe that it is the most effectual means of killing and subduing sin 3 Because there is a power in grace for the subduing and killing of sin The Apostle tells us 2 Cor. 3. that the Law it is a killing letter that is it is only a bare letter without any power bidding us to doe this and avoyd that but contributes no assistance to us yet tells us if wee doe not obey it we shall be damned and so it is a killing letter that is to us it kills us instead of killing our sins but now the Gospel gives life that doth not only command but giveth power to doe and so is a word of life So Heb. 12. hee calls the Law a voyce of words for the same reason because it did command and forbid things under the penalty of Death and Damnation and it saw the poor Creature to bee weak and altogether unable to doe either the one or the other and yet gave him no power at all and so was only a terrible voyce of words to him The Law as one saith it doth teach just as the Commandements written upon the walls doe a poor man comes in and reads them over and yet his heart is never the warmer never the more fit to obey any of them because he reads them there but now the Gospel on the grace of God that brings power along with it a poor Soul which before lived in sins and thought it impossible that ever hee should leave them or have them subdued now findes a power within him killing and subduing those sins of his hence it is called The power of God unto salvation Rom. 1.16 4 Because a Soul never comes to see sin in its proper colours until the grace
of God is discovered to it Take a poor Soul that is convinced of his sins by the Law yet doth hee not see the foule filthy and odious nature of his sins and how exceedingly every sin he commits is aggravated and how sad by reason of sin his condition is as doth another poor Soul who sees his sins and himself a sinner in the Gospel and by the Gospel A poor Soul that sees his sins through the vail of the Law never comes to see the odiousness of sin nor to hate sin for it self nor the aggravations of his sin as doth that Soul which beholds the same in the Bloud of Jesus in the glasse of the Gospel A poor Soul that sees his sin by the Law doth not see in what a miserable and undone condition hee is in by reason of his sin hee sins to day and hee sees and knowes it and knowes too that he hath deserved thereby eternal death and perhaps his Conscience gripes him for it but to morrow hee runs to his praying and vowing and covenanting and here hee licks himself whole againe thinks to make God amends by future obedience for former disobedience and when he hath been drunk wanton uncleane cheated his Neighbour c. presently he runs to praying and confessing and resolving to change his course of life and doe thus no more and then hee thinks all is well and the scores are crossed between God and him Thus the poor Sinner conceits no danger but blesseth himself that hee hath done God no injury and therefore God means him no ill and so all is well and he is happy when alas poor soul hee is meerly gull'd hee feedeth on ashes as the Prophet speaks a deceived heart hath turned him aside so that he cannot say Is there not a lye in my right hand Whereas when a poor Soul comes to have the grace of God discovered to it or the Gospel opened unto it and it embraceth the same it then comes to see the odious and filthy nature of its sins how every sin peirced Christ wounded him made him who is blessed for evermore to lye under a Curse how exceedingly every sin it commits aggravated being committed against grace and mercy c. O then it sees that there is no way in the world to bee delivered from its sins but by Jesus Christ no righteousnesse will stand it in stead but Christs whereas before it thought its praying and reforming the works of its owne righteousnesse would have saved it now it sees that all is nothing sin is of so deep a dye that there is nothing in the world will or can wash it out but the bloud of Christ 5 Because there is nothing of a more contrary nature to sin than the grace of God is the best way to destroy a contrary is to oppose its contrary to it if you would put out Fire throw water upon it if you would have your Chamber free from Darknesse open the Window and let in the Light contraries fight and endeavour to destroy each other and the more contrary things are the more doe they endeavour to doe it Now there are no greater contraries than Sin and the Grace of God are Sin is the greatest darknesse the grace of God is the greatest light and therefore these two are in continual fight and labour to destroy each other in which Combate the Grace of God ever prevailes as the light of the Sun being the greatest light doth ever expel darknesse when ever it comes let it be ever so much All light is contrary in its nature to darknesse yet if the light be but small and the darknesse great wee see in will not expel it So may I say the Law is in its own nature holy just good spiritual contrary to sin yet because it is but a little light in comparison of the grace of God as it were the shining of a Candle to the Sun and sin being the greatest darkness it doth not therefore overcome and expel the same And hence the discovery of the grace of God is the most effectual means to kill sin because it is of such a contrary nature to sin that either sin must destroy it or it will destroy sin but sin never being able to doe the one it will and doth in all those Souls which hear and receive the same by degrees doe the other Vse 1. Then see how the grace of God is wronged in the World when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hypocrites to make persons loose and prophane when indeed this is altogether false and an abominable slander of the Free Grace of God the grace of God is the greatest motive and means to holinesse that is in the World and if that will not mortifie sin to be sure nothing else will doe it Men may talk of the Law and the terrours thereof and the thunderings of Hell and Damnation as the only means to kill sin but sure enough if the grace of God will not doe it these never will it is one thing to have sin killed another thing to have it bridled the Law may put a bridle upon a mans sins and lusts but it never kills them but grace that kills sin Therefore it is an injury offered to the grace of God to say of it that it makes men Sinners it makes them loose c. for it doth the contrary Shall we sin because grace aboundeth no God forbid Thus grace reasoneth Vse 2. Then wouldest thou overcome thy sins study the grace of God more the more God lets the light of his grace into thy Soule the more shalt thou finde thy sins to dye Many poor Soules there are which strive against their sins and labour to keep up their hearts in waies of obedience c. and yet little fruit comes of all their toyl and sweat and tiring themselves why because they weary themselves out in a way of works to get that which is to be obtained only by grace they seek after Righteousnesie and Justification and Holinesse and Sanctification not by faith not from the grace of God but as Israel did by the works of the Law and so doing it fares with them as with Israel they doe not obtaine that which they seek for Poor Souls you cry out O my sins my sins I cannot subdue them such and such a lust is too hard for me and what is the cause why this you think to get the mastery of your sins by your works and this wil never doe it Let mee tell you a little the road you go in to mortifie and subdue sin you finde sin strugling within you and overcoming you well now saith the soul by Gods help I will overcome this sin hereupon thou takest up a resolution to change thy course of life and to avoid all occasions whatsoever that should draw thee to sin This resolution it may be doth not hold thy sin masters thee and thy
resolution too but sayest thou well yet sin I will overcome thee then thou fallest to praying thy selfe against it and gettest others to pray for thee and runnest to this Minister and the other and â—readest thy case before him and askest his advice what thou shouldest do in it notwithstanding all this thine own endeavours or any help they can afford thee thy sin is still too strong for thee well then When there is no other way thou knowest left thou fallest to keeping of Fasts makest vows and covenants and doest as good as swear to the Lord of heaven and earth that henceforth thou wilt bee as godly as passes and never sin against him more nor do as thou hast done and then it may bee before two dayes or a week come at an end thou breakest all and art now in a worse case than ever and even at thy wits end O poor souls This is the way you go in to get holinesse to have your sins mortified and this is the fruit of it after all your striving and strugling tugging and pulling to fetch your sins out by head and ears they abide there still and the reason is because you go about it in a way of working whereas you should look for all from Grace and so study the Grace of God more Sin it is like Sampson binde them with ever so many iron fetters of the Law it will snap them all to peeces Though in some these fetters chain sin which is because sin is willing to bee chained that so hereby they may bee lulled asleep in a good opinion of themselves and thereby deceive their owne souls yet others whom God out of love will not suffer to bee gulled in this manner finde it otherwise they see and know by woful experience that all these fetters are but like so many twine threads bind a Lion with a twine thread and what doe you you were as good and better sit still and doe nothing for he will but tear and rent you the more So sin by all this doth but rage the more The Apostle excellently sets this forth Rom. 7.8 9 10 11. But sin taking occasion by the Commandement wrought in mee all manner of concupiscence for without the Law sin was dead For I was alive without the Law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to be unto death for sin taking occasion by the Commandement deceived me and by it slew me Sin taking occasion Sin made an advantage of the Commandement to bee more insolent Without the Law sin was dead Sin lay still and did not shew that livelinesse which was in it till the Commandement came to restraine it and then it began to bestir it self the Commandement would have laid bonds upon it then sin which lay asleep and as it were dead before gets up saith the Commandement you shall be curbed and bound nay but saith Sin I will not be bound saith the Commandement you shall not doe thus nay but saith Sin I will doe it and the more because you say I shall not Therefore poor Soule hast thou been toyling and sweating and tiring thy self with thy Vowes and Covenants one year after another to master thy sins and is all hitherto to no purpose then poor Soule take another way for hitherto thou hast been out of the way labour to get a sight of the rich grace of God to poor sinners and then thy heart will from a holy ingenuity say What is there such abundance of grace in God to poor sinners is hee willing to pardon me a poor Sinner give mee Heaven and make mee blessed for ever and shall I bee such a Wretch as to nourish such a deadly enemy to him in my bosome as this my sin is O no no I le never bee so base and unworthy and deal so ungratefully with so good a God I tell thee poor Soule that such considerations as these are will more weane thy heart from sin and beget a hatred thereof within then ever all the thunderings or terrors of the Law either will or can doe The Advocateship of Jesus Christ a great ground of the Saints comfort and support under sins and infirmities IN One SERMON on 2 Joh. 2.2 If any man sin wee have an Advocate with the Father Jesus Christ the righteous THe last opportunity I read these words unto you but was then besides my own intention when I pitched on them taken up in the way that nothing was spoken to them I come now to the words wherein the Apostle seems to prevent an Objection which some poor soules from what hee had said before would bee ready to make thus Object You tell us that these precious Gospel-truths which now have been declared to us are revealed for this very end that wee should not sin if so what will become of us who have heard these things over and over and yet still do what wee can wee fall into sin and are ever and anon overcome thereby sure wee are of all most miserable wee are undone for ever Answ If any man sin wee have an Advocate with the Father as if hee should say Poor soul wouldest thou not sin because the Grace of God is so free and yet doest thou sin For all this bee not discouraged do not throw away all thy hope for put the case wee do sin yet there is remedy Wee have an Advocate with the Father In the words wee have 1 The SVPPOSITION of anevill If any man sin which wee are not to understand as though the thing spoken in way of supposition were a thing which might possibly bee or not bee for it is not so the thing is a certaine thing that every man doth sin none is or can whilst hee is here bee exempted from sin and so indeed it is not a supposition or a thing supposed to bee but a thing which really is As if the Apostle should say Well grant it that you sin for there is none in this world exempted from sin any man may sin as well those which are Fathers as you which are children it is not said have sinned but do sin relating as well to sin pre sent and yet to come as sin past 2 The prescription of A REMEDY and that is Christ Jesus our Advocate and Propitiation Wee have an Advocate with the Father or rather these words are laid down as a bottome or foundation for the faith comfort and support of poor Saints against and under all their sins and infirmities Of the first viz. the evil supposed Doct. The best and dearest of Gods children are not priviledged from sin whilst they are here Sin is a leprosie that cleaves to us all more or lesse whilst wee are in this world Wee never read of a Saint so holy in Scripture but look him over and wee shall finde some spot upon him here or there Noah Abraham David Peter Paul none of them were without their
many even of as many as do beleeve therefore that obedience is not the souls righteousnesse 2 Faith is a Law-duty and the work of faith a Law-work though the object of faith be of Gospel-revelation now if a Law-work be the condition of the New Covenant It is not a Covenant of grace but works Rom. 11.6 If it bee of works it is no more grace else work is no more work 3 A man might stay upon Old Covenant works because the condition of his Covenant as Hezekiah did 2 King 20.4 and Abijah did 2 Chron. 13.12 But a man may not stay upon his faith nor intreat favour for his faiths sake but for Christs sake The Old Covenant made premises unto performances the New Covenant makes promises of performances Many promises indeed are made of comfort to them that mourne of rest to them that are weary of pardon to them that confesse but not because they mourne are weary or confesse In promises of this nature faith findes footing not in a condition but in a connexion as also when the promise saith The barren shall bring forth I will poure water upon dry ground here is no condition for barrennesse and drinesse is none but here is a connexion unto faith a heart full of groans an eye full of tears a life full of reformation may bee good signes but bad grounds faith knowes nothing but Jesus Christ 4 The condition of the Old Covenant was to bee performed in the power of him that was in Covenant and was no part of the Covenant to be given of God in which respect it is compared unto Pharoahs Taskmasters who required the whole tale of Bricke but gave no straw Faith is no such condition because the work of God wherein hee is mindful of his Covenant and Engagement though not to the creature yet to himself and to his Son on the behalfe of the creature 2 Cor. 4.13 Eph. 1.17 18 19 2.8 Hagar hath seed but in a natural way an Ishmael who was of the Law of Works after the flesh Sarah also hath seed but in a supernatural way an Isaac who was of promise of faith of the Spirit Gal. 4.29 Works were the condition of the Old Covenant and not Fruit Faith is the fruit of the New Covenant and not the condition 5 What is properly conditional in the constitution is certainly uncertain in the event all the good covenanted for hangs upon the condition as that which may bee injoyed or lost The Old Covenant was so according to the tenour whereof Ishmael the childe thereof is cast out But the New Covenant is not so not a Covenant which way bee broken Heb. 7 22.-9.15 16 17. being of the nature of a Testament Luke 22.20 1 Cor. 11.25 therefore not a Covenant properly conditional or having faith for a condition as Works were in the Old Covenant I shall adde no more under this head lest I bee reproved for furnishing so large a Porch to so little an house The New Covenant is a Covenant of Grace distinguished from the Old in the fulnesse thereof The Old Covenant had but the shadow of good things but the shadow of Election Vocation Justification c. The High Priest was but a shadow So the Temple the Sacrifice the Peace Heb 10.1 2. None fully purged or fully pardoned or furnished with a full answer to every charge and challenge of the Law Heb. 9.9 But the New Covenant hath the substance being full of Christ it is full of grace and truth For by one offering hee hath perfected for ever them that are sanctified Heb. 10.14 Under this Covenant no more conscience of sin Heb. 10.2 not that a man is past sinning or past feeling but because hee is past charging Rom. 8.33 34. No more conscience of sin as transgression of the Law which is a Law of sin and death Rom. 8.2 No more conscience of sin as a debt to that Law and so needing new Sacrifice but as Christ made satisfaction once and at once Rom. 6.10 Heb. 7.27 1 Pet. 3.18 so hee is made righteousnesse The Old Covenant was a weak Covenant not in commanding or condemning power it is able to damn a whole world for disobedience but in helping a poor miserable undone creature Rom. 8.3 What can the Sun do for a blinde man a Physitian may help nature but cannot give it the Old Covenant is like unto those Physitians upon whom the woman that had the Bloody-issue waited twelve years and spent all her substance being never the better but the worse The New Covenant is like unto Christ if wee touch but the hemm of that Garment there is healing which doth not onely declare a Law for the heart but also write it upon the heart not impose a duty onely but dispose unto obedience administring not onely the letter but the Spirit 2 Cor. 3.6 The Old Covenant is like unto Moses the Minister thereof who could not lead the people into Canaan The New is like unto Joshua a Type of our Jesus under whom the Tribes received their Inheritance Compare the times of Moses and Joshua and you will finde a fulnesse of grace in Joshuahs time Compare the times of the Old and New Covenant you will finde a fulnesse of grace in the New Covenant time exceeding fulnesse comparative with the former time 1 Moses his Spies brought up an ill report upon the good Land Numb 13.32 but Joshuahs returned with glad tidings Jos 2.23 Vnder Moses the Land is seen as a Land to bee obtained by warlike performances and the enemies being mighty they are discouraged Under Joshua the Land is seen as a Land of Promise to be given unto them in faithfulnesse Reformations under the Old Covenant commonly miscarry men are discouraged and run from Moses backe again into Egypt when corruption and temptation shew themselves men say as the Prophets servant Alas what shall wee do Under the New Covenant mans eye being open unto the Lord they can say with the Prophet There are more for us than bee against us and with the Apostle Wee can do all things Jesus Christ strengthning of us 2 Moses led the people toward the Land within sight of it and left them Joshua led them into Canaan Under the Old Covenant men may bee toward the Kingdome and nigh unto it but under the New they enter it and possesse it Agag may bee taken prisoner and bound under the one but hee is hewn in sunder and destroyed under the other 3 Under Moses Circumcision was neglected during the time that Israel was in the Wildernesse Under Joshua it was renewed Jos 5.5 9. So under the Old Covenant men are driven from iniquity by fear of punishment or dragged on in a way of duty by hope of reward the heart not yet set against that nor for this Vnder the New Covenant the heart is circumcised to love the Lord and thereby sweetly drawn after him 4 No Jubilee was kept by Moses nor by the people in his time but
because Ishmael was borne of the Bond-woman who had no absolute right and could therefore convey none to her seed but Esau of Rebecca who was a Free-woman had a right to convey which Esau despiseth Upon this Principle another follows viz. That carnal and slighty Gospel professors of which Esay was a Type doe prove to bee worse and more vile than meer legalists of which Ishmael was a Type for observe Esau having despised his Birth-right degenerates into a prophane person Heb. 12.16 but Ishmael not so for after that he was cast out of his Fathers Family hee was yet very strict as I shall shew hereafter By what wee have said it is now clear enough that the Moral Law as it is Sarahs Law the Law of the New Covenant so it is not to bee cast out because it belongs to the Free-woman who must not be rejected But for so much of the Moral Law as belongs to Hagar i. e. is a part of the Old Covenant and not brought by Christ into the New all that is to be cast out for it belongs unto the Bond-woman and what saith the Scripture Cast out the bond-woman c. From this double consideration of the Moral Law as it is the Law of Hagar the Old Covenant and as it is the Law of Sarah the New several useful lessons doe arise 1 Hence we may learne how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law as namely Rom. 7. where the Apostle tells us vers 4. Wee are dead to the Law and vers 6. delivered from the Law yet saith vers 12. The Commardement is holy just and good vers 14. The Law is spiritual vers 16. I consent saith he to the Law that it is good vers 22. I delight in the Law of God after the inner man vers 25. with my minde I my selfe serve the Law of God How may we reconcile these doth not the Apostle speak contradictions Not so for in verses 4.6 hee treats of the Law as it is the Law of Hagar the Old Covenant and so he saith we are dead to it delivered from it in the following verses he treats of the Law as it is the Law of Sarah or of the New Covenant and so hee calls it spiritual holy just and good consents to it delights in it serves it c. So Gal. 2.19 I through the law am dead to the law i.e. the Law hath set mee wholly free from the Law Is not this a contradiction No for the Apostle speakes of the Law under its twofold consideration as it is the Law of the old Covenant and as the Law of the New and so his meaning is this I through the Law through receiving embracing or having to doe with the Law as it is the Law of the New Covenant am dead to the Law that is am set wholly free from the Law and have nothing to doe with it as it is the Law of the Old Of the like interpretation are those words Rom. 8.2 For the Law of the spirit of life in Christ Jesus hath made me free from the law of sin and death i.e. By the Law of the New Covenant or the Law as it is the Law of the New Covenant which the Apostle calls the Law of the spirit of life in Christ Jesus because the New Covenant-ministration is a ministration of the Spirit a ministration that giveth life 2 Cor. 3.6.8 and hath Christ for the Mediator of it Heb. 8.6 chap. 9.15 chap. 12.24 and the Bloud of Christ as the seal or ratification of it Heb. 9.16 17 18. I am freed or delivered from the Law as it is the Law of the Old Covenant which as such is called A law of sin and death because sin is discovered by the Law of the Old Covenant but not mortified by this discovery but rather enlivened and the soul findes it self inwardly more provoked to it Rom. 7.5 7 8 9 10 11. Hence the discovery of sin which is by the Old Covenant not killing sin but rather making it to increase it consequently kills the soul and so it becomes a Commandement unto deaths a law of death a ministration of death 2 Corinth 3 7. So also Rom. 6.14 the Apostle speaking of Beleevers saith We are not under the law but under grace yet 1 Cor. 9.21 speaking of himselfe who was a Beleever he saith he was under the Law to Christ Are not these contradiction No because in the first place the law is spoken of as it is the Law of the Old Covenant administred by Moses so Beleevers in Gospel-times are not under it in the latter the Law is spoken of as it is the Law of the New Covenant administred by the Lord Jesus so Paul himself and all Beleevers who are willingly subject to Christ are also willingly subject to his Law Againe 1 Tim. 1.9 it is said The law is not made for a righteous man i. e. the righteous person is one that hath nothing to doe with the Law nor the Law with him so that in effect the Law is made voyd to him it is to him as though it were nothing and he to it as though there were no Law in the world yet Rom. 3. last it is said Doe wee make voyd the law through faith nay we establish the law what may we judge of these expressions The answer is still what I have said The Apostle in the former place confiders the Law only as it is the Law of the Old Covenant in which respect he saith it is not made for the righteous man i. e. he hath nothing to doe with it he is not under it in the latter only as it is the Law of the New Covenant and in this respect the preaching of faith doth not nul the Law to the Beleever but doth rather establish it as I am coming to shew Thus we see how this distinction about the Moral Law both doth and will bring all those opposite Scriptures which concern the Law to a sweet concord and harmony one with another 2 Hence wee may learne That the Moral Law doth still remaine as a rule to Saints even in Gospel-times for mark it the Moral Law is Sarahs Rule as well as Hagars now though Hagar the Servant in Gospel-times is an outcast yet Sarah the Mistris still remaines in the Family and governes there The Moral Law therefore as it is Sarahs Rule remaines in as full force even in Gospel times as ever Now because some not understanding this distinction have weakly and unadvisedly cast the Moral Law wholly out of doores as being a thing of no use to Beleevers under the New Testament as there are others that hand over head will bring it in I shall therefore establish this Position that the Moral Law is yea must bee a Rule to Saints even under the New Testament and that by these following Arguments Arg. 1. If the coming of Christ doth not destroy the Law as a Rule but
threat of death in case of disobedience and the promise of life upon condition of obedience by assuring her seed in giving forth this rule unto them that they are already most certainly freed from death and possessed of life and that therefore shee gives not forth this rule unto them to bee as a way or meanes through the observance of which they may escape the one or obtaine the other but only as a declaration of their Fathers will and their duty that by it they may bee instructed how they ought to walk and to please God Hence the obedience of Sarahs Children so farre as they are subject to their Mother Sarah only receiving their Law out of her hand is pure Gospel obedience i. e. obedience springing from the Spirit of Christ dwelling in them as the principal efficient cause from love and thankfulness to-their Father as the moving cause from an earnest desire that their Father might have some service from them and glory by them as the final cause and this is pure Gospel obedience when God is Agent Motive and End in all we doe 4 Hence wee may learn That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should hee not fear death and condemnation either by his falling short in obedience or by his disobedience This Position will sound harsh in some cares and be accounted a leavened Principle but doe but observe how naturally it flowes from what hath been laid downe and proved for if the promise of life and salvation upon condition of obedience and the threat of Death and Condemnation to the disobedient bee proper to the Law as Hagars Law and if the Law as Hagars Law be now cast out then hath a Beleever nothing to doe with the Law as it is a law promising life to the obedient or threatning death to the disobedient and if so then cannot he expect life and salvation from it though hee should obey it nor need hee fear death though hee disobey it This necessarily follows that which hee hath nothing to doe with is dead to delivered from c. hee can neither expect good no nor fear evil from But the Law as Hagars Law hee hath nothing to doe with is dead to it delivered from it therefore he can neither expect good nor need he fear evil from it Obj. But it will be said Such a principle as this dâ—th open a wide gap to all manner of licention nesse Ans Not so but contrariwise it is co a gracious heart the most powerful motive and the greatest help that can bee to holinesse for as there is nothing moves such a one so strongly as doth this perswasion upon the heart that whatsoever it hath is of the free love of God only and that this love is such as that nothing can separate from it so nothing affords the Soule more firme help and reliefe against sin and temptations to sin than doth the knowledge and assurance of this that sin and temptation though it should conquer cannot condemn for so long as the Soul looks upon a possibility of being condemned by sin if vanquished by it he is in continual fear and therefore whensoever hee findes the motions of sin or temptations to sin stirring in himself hee presently grows weak and faint through this fear I shall bee vanquished and so condemned and as a fainting man is not in a capability to stand up against an enemy assaulting him with full strength so this fainting Soul whose strength through fear is gone before it is assaulted sinkes downe presently under the assault and is without any great resistance made a captive to that thing it hates which thing the Apostle Paul had large experience of in himself when hee said Sinne taking occasion by the Commandement wrought in mee all manner of concupiscence for without the law sin was dead for I was alive without the law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to bee unto death for sin taking occasion by the Commandement deceived me and by it slew me Rom. 7.8 9 10 11. But now when a Soul apprehends this that Hagars condemning Law hath nothing to doe with him and can from the clear knowledge of this say beleevingly to sin and temptation when hee feeles it beginning to stirre O sin O temptation though I should now yeeld to thee which is the thing thou wouldest have yet know this that thou shalt never condemn me which is the thing thou seekest hereby he doth as I may say disanimate the strength of sin and temptation and mightily encourageth himself and so adds to his owne strength that whereas be ever before encountred sin with disadvantage hee doth now encounter it with advantage and fights with the greatest resolution that can bee and without faint-heartednesse which faint-heartednesse comes in by the doore of this fear if I am conquered I am undone but if this fear be removed from the heart and the Soul once throughly perswaded of this my condition doth not depend at all upon the event of this Combate but whether I conquer or am conquered that is the same then shall it finde its hands made strong to fight and its heart also mightily resolved Such a state or condition as this I am speaking of there is but it is knowne only of those whom God hath brought out of Hagars School and who are in the School of Sarah my meaning is such as God hath enlightned to see and enabled to receive in the love of it this blessed truth that rigid servile Hagar is an out-cast and hath no longer rule over them having neither punishments to inflict nor rewards to bestow upon them but milde and loving Sarah is their only Mother and hath the sole government of them whose Children though they may be corrected with gentle rebukes yet can they never become out-casts and bee disinherited as Hagars may Till wee come into Sarahs Schoole we cannot learn this lesson yea Sarahs Children whilst they continue in Hagars Schoole will be offended at it Thus we have done with the First Question viz. what we are to understand by the Old Covenant I come now to the Second viz. Quest 2. What kind of Covenant this Old Covenant is Ans This is indeed the knotty Question and if there be any peece of the Doctrine of the Covenants that seemes to have perplexing difficulties in it this is it Before I can deliver my thoughts hereof positively it is necessary that something bee laid downe Negatively in opposition to that common principle which holds this Old Covenant to bee a Covenant of Grace and to differ from the New only in respect of administration so making the Old and the New not to be two diverse Covenants but two administrations of one and the same Covenant the one more dark the other more clear but the Covenant to bee for substance the same and
righteousnesse should have been by the Law but thus if there had been a Law given that could have given life hee doth not at all deny the Law as ordained to life but elsewhere as I have noted already expresly affirmes it to be a truth but the only thing he denies is the Laws giving of life the Law though ordained to life could not give it and upon this very reason the Apostle proves it not to bee against the promises because it could not give life if it could have given life it would have disanulled the promise but though it was ordained to life yet so long as it neither did nor could give this life to any Soul in was not against the promises so that indeed from the very words of the text rightly opened all the strength and force of the objection falls of it self From what hath been said it appears That the mistake of the Scribes Pharisees and the generality of the Jewes in Christs and the Apostles times in the great Article of Justification had not this for its ground viz. a looking upon Moses Covenant to be a Covenant holding forth life eternal for that was a truth and so farre they were in the right but their mistake lay in this viz. A supposition that life eternal was attaineable by it which their unacquaintednesse with the condition of this Old Covenant making it to be all one both in respect of temporal life and eternal viz. a meer literal obedience did rush them into they took the blessing of the Covenant in its full and whole extent as reaching both things temporal and eternal but the condition they halved taking that part which was most easie for them to performe and by so doing made up that most false and dangerous conclusion so much opposed by the Apostle Paul viz. That Justification and Salvation was attaineable by the works of the Law Had they rightly understood the condition upon which spiritual and eternal blessings were given forth as they did that condition which gave them a right to temporal this opinion of Self-righteousnesse would in them have dyed of it self as it did in Paul to soon as ever hee came to this understanding Rom. 7.9 10. Quest But what was the condition required for the giving forth the spiritual and eternal blessings of the Old Covenant Ans A most diligent exact and constant observance of those things that the Moral and Judicial Laws did require not only according to the Letter but the spiritual meaning of them Now that the Law as the same was the Law of the Old Covenant did require spiritual obedience as well as literal is clear from these Scriptures Deut 6.5 6. Chap. 10.12.16 Chap. 11.13 Chap. 26.16 And this Christs Exposition both of the Law Moral and Judicial Matth. 5. doth clearly hold forth for first Christ falls upon the Moral Law and spiritualizeth it shewing that the transgression of the heart in respect of any of the things commanded in that Law was as real a breach of the Law as transgression in act Then upon the Judicial Law shewing that under those Judicial Statutes which were but as the shell were contained more spiritual precepts which they stood as much obliged to if they would have righteousnesse by the Law as the other And that this was the condition of the Law for life eternal is clear because the Law pronounceth the Curse of death eternal unto all those that should not continue to doe whatsoever was written in the Book of the Law Gal. 3.10 now it was not only written in the Book of the Law thus and thus thou shalt doe but also as the fore-quoted Texts doe prove that thou shouldest doe thus and thus keep Gods Commandements Statutes Judgements with all thy heart with all thy might and with all thy soul if therefore a man did according to the Letter keep every Command which was sufficient to procure outward mercies and avert outward Judgements yet if he did not doe this constantly and that with all his heart with all his might and with all his soul i. e. perfectly hee could not bee freed from the curse of death eternal because I say so much is not done as is required in the Book of the Law This perfect obedience to the Law therefore not only according to the letter but the spiritual meaning of it and perseverance herein was the condition upon which the spiritual and eternal Blessing of the Old Covenant were given forth Now because no man living since the fall of Adam was ever able to give such obedience to the Law as it requires but all have done and doe offend against it spiritually in thought word and deed Hence the Apostle concludes no man can be justified by the works of the law Rom. 3.20 Gal. 2.16 chap. 3.11 but rather indeed all men are guilty convinced of sin and cast by it and therefore he saith By the law is the knowledge of sin and every mouth by it is stopped and all the world are become guilty before God Rom. 3.19 20. yea by the workes of the law the Curse is upon every man that stands under them Gal. 3.10 and therefore hee calls the Law or Old Covenant a killing letter a ministration of death 2 Cor. 3.6 7. and a Law of sin and death Rom. 8.2 i. e. in stead of justifying and giving eternal life it doth no other but condemn kill and inflict eternal death upon those under it which also the Apostle found true in his owne experience Rom. 7.10 for which cause he affirmes the Law or Old Covenant to be abolished for the weaknesse and unprofitablenesse thereof Heb. 7.18 19. i. e. because it was altogether unable to give eternal life to any that stood under it or to make them perfect in the businesse of Salvation and therefore there was a necessity of abolishing it and bringing in instead thereof a better hope Yet that none in this great businesse may lye under mis-apprehensions let it be here considered that this inability of the law to give life which the Apostle makes the reason of abrogating or disannulling therof did not arise from any weaknesse that was in the law it self but rather from the weaknesse of those to whom the law was given to performe what it required The law considered in its self was throughly able to have given life could they have obeyed it but the weaknesse was in them that could not by reason of the imperfection of corrupted nature obey it nor give the law it s owne termes for life Hence the Apostle Rom. 8.3 saith that the law could not justifie give eternal life c. because it was weak through the flesh the weaknesse lay not in the law it self but in man through the fall made weak corrupted and depraved and rendred altogether unable to give the law its termes but yet what the law could not give to man for himself because hee being a lump of flesh could not give it its termes it could and
revelation proved p. 266 267 Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy p. 267 Vse 2. This shews how great is their evil who take occasion from the grace of God to sin p. 268 Obs 2. That the discovery of the Grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin p. 269 270 The reasons of the Point p. 271. to 280 Vse 1. See how the grace of God is wronged in the world when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hippocrites to make persons loose and prophane p. 281 Vse 2. Then wouldest thou overcome thy sins study the grace of God more ibid. 7 The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh 2.2 The Text opened p. 287 Doct. The best and dearest of Gods Children are not priviledged from sin whilst they are here p. 288 Quest Why doth God suffer sin to be in his people answered in several particulars ibid. Vse Be not discouraged at the sight and feeling of sin in thee p. 290 Doct. The Advocateship of Jesus Christ now he is in Heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities ibid. What the Office of an Advocate is p. 291 What manner of Advocate Christ is p. 292. to 298 Whose cause it is that Jesus Christ as an Advocate pleads ibid. What those things are that Jesus Christ pleads for p. 299. to 301 The manner of his pleading p. 301 302 The prevalency of Christs intercession p. 303 304 Why Christ is a Saints Advocate p. 305 How this makes for the Saints support and comfort p. 305 306 What we way learn hence as our duty p. 306 to 308 8 The only way for Saints to be delivered from the errours and evils of the times In two Sermons on 1 Tim. 6.11 Serm. I. The Text opened p. 309 Doct. The only and special way for a Saint to be delivered from the errours and evils of the times hee lives in is to have his heart as much as may be taken up with and his spirit exercised about high and spiritual things p. 310. This proved p. 310. to 313 What is meant by Spiritual things p. 313. to 319 Obj. Must a Saint only be exercised about Spiritual things are there not some external things which a Saint must exercise himself in and about answered p. 319. to 322 Obj. Will you deny all study of these things may not I study them at least to get satisfaction if it may be had concerning them or in case there bee any truth in them if possible to finde it out answered p. 322. to 326 Serm. II. The reasons of the Point p. 328. to 331 Vse 1. Hence we may learn what is the grand cause of all those errours and evils which swarm and abound in this our age p. 331 332 Vse 2. This tells us That there are many who yet are not humbled that stand upon slippery ground and will tumble in time if they doe not come off it p. 333 Vse 3. Wouldest thou be delivered from the dangerous errours and evils of the times and places thou dost live in imbrace this remedy get thy heart exercised in and taken up with Spiritual things p. 334 Motives to perswade to this p. 335. to 339 Quest How shall I come to have my heart taken up with spiritual things answered p. 340. to 344 9 Of the Old Covenant from Gal. 4.30 The Preface to the ensuing Discourse by a friend to the Author p. 345. to 359 The text opened p. 360 361 The Types unvailed and opened p. 362. to 364 Some general Positions Posit 1. That the application of Abrahams History c. to the two Covenants is a thing that stands upon Divine warrant p. 365 Posit 2. That the two Covenants are two divers and distinct Covenants not one under two Administrations ibid. Posit 3. That the ground of this distinction doth not lye in regard of time c. ibid. Four Notes from this Position p. 366. to 368 Posit 4. That the two Covenants are not two divers Covenants of Grace p. 369 Posit 5. That the two Covenants in the matters of our Justification and Salvation ought not to be confounded or joyned together but to bee separated at the greatest distance ibid. Quest When are the Covenants mixt or joyned together answered p. 369 370 Two things in the Text a Definitive Sentence the reason of it p. 371 Quest What are we to understand by the Old Covenant answered p. 372. to 375 Quest Whether are we to understand this of the whole Law or of a part only answered ibid. Eight Arguments to prove that not only the Ceremonial and Political Law but the Moral also appertaines to the Old Covenant p. 376. to 381 Obj. That by proving the Moral Law to belong to the Old Covenant and affirming the Old Covenant is to be cast out wee have destroyed and made voyd the Moral Law c. answered p. 382 Quest What is that of the Moral Law which doth appertaine to the Bond-woman and what that which appertaines to the Free-woman answered p. 383 Quest What was that which once was in the Moral Law as the Old Covenant which now by Christs bringing the same into the New Covenant is no longer in it Againe what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New doth still retaine of what it had before c. answered p. 385. to 390 Several useful Lessons arising from this double consideration of the Moral Law 1 We may learn how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law p. 391. to 393 2 That the Moral Law doth still remaine as a Rule to Saints even in Gospel times this proved by Fourteen Arguments p. 394 to 401 3 That the very same work or duty for the substance or matter of it done by one may be a legal work done by another an Evangelical p. 402 403 4 That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should he not fear death and condemnation either by his falling short in obedience or by his disobedience p. 404 Obj. Such a Principle as this doth open a wide gap to all manner of licentiousnesse answered p. 405 406 Q. 2. What kind of Covenant this Old Covenant is That the Old Covenant cannot bee a Covenant of Grace proved by thirteen Arguments p. 408. to 414 That it cannot be the same with the New proved by six Reasons p. 414 415 That the Old and the New cannot be two distinct Covenants of Grace p. 416. Hence learn 1 That it is not safe for us to take up Principles meerly from men though ever so good men and able p.
sacrifice of blood on earth or intercession in heaven were hee not willing sinners should bee saved Yea what need had there been of this had not Christ been willing hee might have spared all his labour and cost below and work above too had it not been for this For the Kingly office what use would there bee of Christs reigning in his Churches in the hearts of his people mortifying their sins quickning their graces leading ruling of them were hee not willing sinners should bee saved all that part of his Kingly office which is exercised with his Scepter of love would bee uselesse So that the Offices of Christ would bee almost wholly frustrated were not Christ willing sinners should bee saved Now do but consider what great in fluence this must needs have upon Christ to make him willing for 1 Hee is put into his Offices by his Father First made a Prophet by God Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Christ Jesus Secondly A Priest Heb. 5.5 6. So also Christ glorified not himself to bee made an high Priest but hee that said unto him Thou art my Son to day have I begotten thee As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Thirdly A King Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 His Father hath fitted him for these To bee a Prophet hee hath given him a tongue Isa 50.4 The Lord God hath given mee the tongue of the learned that I should know how to speake a word in season to him that is weary To bee a Priest hee hath given him a body as Heb. 10.5 Sacrifice and offering thou wouldest not but a body hast thou prepared mee To bee a King hee hath given him a Scepter and Anointing and a Throne as Psal 45 6 7. Thy Throne O God is for ever and ever the Scepter of thy Kingdome is a right Scepter thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the oyle of gladnesse above thy fellows Now should Christ after all this bee unwilling to save sinners this would highly displease the Father 3 Christ hath accepted of these Offices to take an Office and never intend to performe it is high deceit Now should not Christ bee willing to save sinners hee should do thus The saving of sinners is the very end of all these Offices 4 Because the sundry Relations that Christ stands in unto poor sinners makes him willing yea argues hee must needs bee so that poor sinners should bee saved When I say Christ stands in Relation to sinners I do not mean that they are to be looked upon as sinners as they stand in that Relation but Christ stands in Relation to them who are in themselves sinners There are divers Relations betwixt Christ and his people as of a brother and brother Master and servant Father and children Husband and wife King and subjects Head and members Now these Relations cannot but much engage the heart of Christ to bee willing to save sinners if wee consider 1 How that Relation it selfe is a great begetter and knitter of affections what begets such affection betwixt Father and childe Husband and wife Relation And from hence the parties related are made to wish and endeavour the good of each other 2 That Christ stands in all these Relations Hee is Master King Brother Father Husband Head all these If to bee but in one of these Relations as a Father or Husband make a man so willing and industrious of the good of the party related to then much more to bee in all Now Christ is in all and therefore cannot but bee exceeding willing 3 That these Relations can never bee broken Earthly Relations may bee and are dissolved they are knots death unties But now the Relation betwixt Christ and his poor sinful creatures can never bee broken and therefore if Christ once stood related to them and thereby became willing to have them saved hee must of necessity be so for ever because this Relation holds for ever 5 Because Christ having taken our nature upon him makes him that hee is and hee must needs bee willing to have poor sinners saved if wee consider three things 1 That Christ took our nature upon him for this as one main end that hee might bee made a merciful High Priest Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that hee might bee a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Christ as God was merciful before but his taking our nature makes him merciful as man as well as God and willing to save sinners 2 No sooner had Christ taken our nature but presently there was a merciful disposition wrought in him or an inclination to save sinners as Heb. 10.5.7 Sacrifice and offering thou wouldest not but a body hast thou prepared mee then said I Lo I come in the volume of the book it is written of mee to do thy will O God No sooner hath Christ a body prepared but hee hath a will and inclination to save sinners This merciful disposition or inclination of his heart to save sinners it is now natural to him as hee is man as well as God Now things which are natural to us wee cannot but bee exceeding willing and inclinable to do nature is such a drawer This wee may see if wee do but compare Heb. 10.7 Then said I Lo I come to do thy will O God with Psal 40.7 8. Then said I Lo I come I delight to do thy will O my God yea thy Law is within my heart Where this will of God to save sinners is said to bee a Law within his heart Object But if it bee so as you say That it is the will of God and Christ that sinners should bee saved Then will it follow that all sinners must necessarily bee saved because what is the will of God that shall and must of necessity bee effected Ans I grant it were it the will of God and Christ that all sinners should be saved then indeed it would bee so but this wee have never said You cannot draw an universal proposition from an indefinite because the universal subject in one is taken universally but not so in the other Now when I say it is the will of God and Christ that sinners should bee saved I speak of sinners indefinitly not universally Yea further the Scripture speaks expresly that it is the will of God that some sinners should not bee saved as Rom. 9.18 19. Therefore hath hee mercy on whom hee will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth hee yet finde fault for who hath resisted his will Where the Apostle vers 18. makes the hardening of sinners unto damnation to bee as well
the performance of some external duties stand thou by too thou hast not in-being in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not in-being in Christ Is there no hope for a soul in this condition Answ No there is no hope for thee in this condition that is continuing in this condition but mistake not there is hope thou mayest yet come to Christ and so come out of this condition and so though for the present thou hast not in-being in Christ yet possibly by coming to Christ thou mayest have it and then there is hope for thee I say Soul which soever of these conditions is thine there is hope thou mayest come to Christ and then there is hope Art thou a prophane sinner read 1 Tim. 1.15 Mark 3.28 Art thou a persecutor so was Paul Art thou a moral man so was Nicodemus Art thou an outward professor onely and so an hypocrite indeed read Isa 65. vers 2. compared with the 5. Therefore I say poor soul though there is no hope for thee in this condition thou hast not at present in-being in Christ and so art under condemnation yet hope there is thou mayest come out of it and bee freed from condemnation What Legal walking is SERMON III. Rom. 8.1 Who walk not after the flesh but after the Spirit HAving already spoken from this Text to the Saints priviledges viz. Freedome from condemnation and the rise thereof viz. In-being in Christ I now come to the last and principal thing contained in the words and that which moved mee to choose them for the subject of my Discourse having hastened over the other thing that I might come to this and that is the distinguishing character of those persons who enjoy this priviledge to bee freed from condemnation and that is Walking not after the flesh but after the Spirit Not a man nor woman in the world hath any right unto or do enjoy this blessed priviledge but those who have this character upon them of walking not after the flesh but after the Spirit There is abundance more in these words than at the first blush there seems to bee in them the marrow and sweetness of these words lyes in the breaking of the bone or in the explication of the termes what is meant by FLESH and what by SPIRIT FLESH and SPIRIT are very general termes and of a large extent in holy Scripture taking in betwixt them both all the motions actions thoughts inclinations wisdome reasoning doing of man-kinde all being either flesh or spirit there is not a thought nor an inclination nor a reasoning nor an action good or bad but it is one of these two either Flesh or Spirit In which large extent FLESH comprehends whatsoever is contrary unto or is not of the Spirit of God Whatsoever thought reasoning or action whether it be a good moral action or an evill sinful action that is contrary unto that is not of springs not from the Spirit of God that is Flesh Again SPIRIT comprehends whatsoever is contrary unto and is not of the Flesh Whatsoever imaginations inclinations wisdome reasoning righteousness that is contrary unto that is not of the Flesh that is Spirit Or as a Godly man Mr. Cradocke upon Rom. 8.4 as it seems to mee doth better express it though in substance the same with what is spoken thus Flesh saith hee that takes in whatsoever is of old Adam Spirit whatsoever is of new Adam These two Adams being as hee saith the two roots beginnings beings or principles from whence all the motions proceedings actions wisdome righteousnesses of mankinde do flow and further as hee saith as two springs in a hill do convey their streams to two Rivers so these are the springs from whence arise all the thoughts purposes reasonings doings of mankinde good or bad all coming from one of these two which two were the onely publick persons that ever were in the world either Adam in Paradise natural Adam or the Lord Jesus Christ the spiritual Adam So that by Flesh is meant whatsoever is or comes of old Adam whether that natural or moral good which hee had before his fall some reliques of which wee partake of or that sin which hee drew upon himself and all his by the fall all is but Flesh well his natural moral wisdome and righteousness as his sin and unrighteousness is but Flesh so that all the thoughts intents reasonings wisdome doings of old Adam whether natural moral or sinfull are flesh and comprehended under the word Flesh By Spirit is meant whatsoever comes and springs from the new Adam Jesus Christ or the Spirit of Christ within what ever motion purpose thought inclination wisdome reasoning righteousness doing comes from Christ grows upon the root of Jesse that is Spirit Onely here I would exclude from Flesh and Spirit in the general sense it hath been laid down all those motions and actions which are purely natural having neither any thing of Religion nor sin in them but are in their own proper nature neither good nor evill as for mee to think or resolve whether I will do such a thing to day or to morrow there being nothing which doth necessitate or require mee to do it now rather than then or then than now to resolve whether I wil sit or stand go out of the door or stay within these and such like motions and actions in a simple consideration have neither good nor evill in them and therefore are not in the sense of the Apostle here used either Flesh or Spirit The upshot or conclusion of the matter in general is this To walk after the flesh is when a mans thoughts motions reasonings his wisdome righteousness his wayes proceedings practises run all in the very path and footsteps of old Adam either Adam in Paradise or faln Adam And to walk after the Spirit is when all these go in the path-way or steps of the new Adam Jesus Christ Thus much in the general now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT I do conceive they have some reference unto what the Apostle had discoursed of in the foregoing Chapter Two things hee had been speaking of first Of the Law and Gospel shewing a beleevers liberation or freedome from the one and present station by vertue of Christs death and his marriage to Christ under the other Secondly Of the old and new man shewing that great and continual conflict that is betwixt these two in every beleever and the happy victory which beleevers in the end through the strength of Christ get over the old man the discourse of which hee continues to the very end of the Chapter Now as touching either of these it
the reason of the Apostles so doing not to multiply I take it to bee this because the Old Covenant whether wee consider it in reference to its Type or in reference to its solemne Promulgation as touching the first-being of the one Covenant or the other our Question here is not yet in both it did Antecede or fore-run the New and may in either of these respects bee said to bee more ancient than the New For 1 Look upon it in the Type Hagar the Type of the Old Covenant is fruitful and hath a Son before Sarah 2 Look upon it in its solemne Promulgation The solemne Promulgation of the Old Covenant is upon Mount Sinai at the time when God brings Israel his adopted Son out of Egypt But the solemne Promulgation of the New Covenant which is promulgated upon Mount Sion as the Old was upon Sinai is not till many ages after namely in the time in which Christ the Head-seed comes into the world Gal. 4.1 2 3 4.5 who having here offered up himself for our sins and being risen again sand ascended to his Father as the immediate consequent of this ascention of his hee poures forth of his Spirit in the light and power which the New Covenant is promulgated to the Sons of men And for this reason the Apostle speaking of the New Covenant Heb. 9.15 6 17. and that under the name of a Testament makes it not to have beginning that is in respect of this solemne Promulgation for in respect of being it took beginning in the first promise made to man after his fall till after the death of Christ the Testator This word laid in by the way I now come to the Question proposed Quest What are wee to understand by the Old Covenant Answ The Apostle Paul whose this distinction betwixt Old and New Covenant is is best Expositor of himself who tells us expresly That the Old Covenant of which Hagar the Bond-woman was a Type was from Mount Sinai in Arabia vers 24 25. was made at the time of the coming out of Egypt Heb. 8.8 9. compared with vers 13. was that which did fitly answer and agree to the carnal Jerusalem i.e. such of the Jewish Nation that were in bondage under Works and Ceremonies Gal. 4.25 was that whose Sons did at that present time persecute the Sons of the New Covenant vers 29. giving us in these so foure places foure notable markes or characters to know the Old Covenant by 1 Taken from the place where it was given Mount Sinai 2 From the time when upon Israels coming forth of Egypt 3 From the sutablenesse of it to the state and wills too of carnal Jerusalem Jerusalem that for that present clave to their Works and Ceremonies and did reject the Gospel 4 From the persecution that by the Sons of it was then on foot against the Seed of the New Covenant Now let us but inquire and finde out what thing that is to which these four Characters both do and must agree and then have wee found out what this Old Covenant is and what wee are to understand by it What was that which was given upon Mount Sinai Answ The Law Exod. 19.20 What Covenant was that made with Israel upon their coming out of Egypt Answ The Law for Abrahams Covenant was four hundred and thirty years before Gal. 3.17 3 What thing was that which did most suit with the state and temper of carnal Jerusalem Answ The Law For 1 There is nothing more suitable to the state or condition of persons rejecting Christ than the Law for the Law is made for such as are Lawless and disobedient to the word of the Gospel 1 Tim. 1.9 10 11. Now such was carnal Jerusalem or Jerusalem that then was 2 Nothing could more sute with the tempers dispositions and wills of the Jews then living when Paul wrote then the Law this being the thing they were so zealous for and sought justification by as the scope of Pauls preaching in the Acts and of his three Epistle s to the Romans Galatians and Hebrews directed against this principle and practice of theirs doth plainly evidence 4 What was that which the Professors of it did at that time persecute the Sons of the New Covenant Answ The Law The Zelots of the Law persecute Stephen and are the cause of his death Acts 6.13 14. The Zetots of the Law persecute Paul and Barnabas and drive them from Antioch Act. 13.50 51. The Zelots of the Law stir up the people against Paul Act 21. 27 28. If then the Old Covenant bee that which was given upon Mount Sinai that which came forth at the time of Israels coming out of Egypt that which did most fitly accord with the state temper and disposition of carnal Jerusalem that whose Professors did at time persecute the Sons of the New Covenant And it all these Characters agree to the Law and nothing else then may we safely and warrantably conclude that by the Old Covenant we are to understand the Law and no other thing Quest But here another Question will arise viz. Whether are wee to understand this of the whole Law or of a part onely Whether of the Ceremonial and Judicial Law onely or of the Moral also Answ Of the whole Law as well that which is Moral as that which is Ceremonial and Political as is clear by very many Arguments left us in Pauls Epistles Onely ere I produce any let this bee noted That by Moral Law I do not understand the bare words or syllables of the Ten Commandements onely but also all those commands or prohibitions which wee finde elsewhere that may bee reduced unto these or are comprehended under them unto which the Ten Commandements serve as a Text and they to them againe as a full and ample Comment upon the Text. If this bee not noted by straitning the word Moral to Moses Ten Precepts onely wee may halve the truth Now the Arguments inforcing the former conclusion That not the Ceremonial and Political Law onely but the Moral also appertaines to the Old Covenant are these 1 Arg. That Law by which the Galatians sought justification is that here commanded to bee cast out under the name or title of Bond-woman or Old Covenant But this was not onely the Ceremonial Law c. but the Moral also For the false Apostles their Seducers did as well presse it as Circumcision Act. 15.5 2 Arg. That Law which the children of Israel brake and were rejected for breach of is of the Old Covenant as is clear Heb. 8.8 9. with vers 13. But this was not the Ceremonial Law onely but the Moral also which therefore is expresly called the Covenant made with Israel Deut. 4.13 And hee declared unto you his Covenant which hee commanded you to perform even Ten Commandements and hee wrote them upon two Tables of stone And indeed who ever observes the story of their going into Captivity shall finde the cause was chiefly for sins committed against the
Moral Law as Idolatry Oppression c. 3 Arg. That Law which stands in a direct opposition to the Law written in the heart must belong to the Old Covenant for Heb. 8.9 10. The Apostle opposing the Old and the New Covenant together makes the opposition or the New Covenants part to lye in this as one principal thing I will write my Laws in their hearts therefore the Law which stands most opposite unto this Law of the heart must bee a part yea a main part of the Old Covenant But this is the Law written and engraven in Tables of stone and that is die Moral Law And that indeed the Law written in Tables of stone doth in Pauls sense stand in direct opposition to the Law of the New Covenant written in the Tables of the heart is evident 2 Cor. 3.3 where the Apostle himself hath set these two in direct opposition each to the other 4 Arg. That Law which is a killing letter and a ministration of death and condemnation is of and belongs to the Old Covenant which is dear because the Apostle tells us it was to bee done away 2 Cor. 3.6 7. i.e. God in the first institution of it had an intent to abrogate it for future yea is done away vers 11. i.e. abrogated to beleevers now under the Gospel But now God instituted nothing with purpose and intent to abrogate it for future nor is there any thing once instituted by God now abrogated but what is of did belong to the Old Covenant therefore such must that Law bee which is a killing letter c. But this is no other but the Moral Law ergo 5 Arg. The Moral Law is expresly declared to bee a part of the Old Covenant This wee have Heb. 9.1 with vers 5. The first or old Covenant had in it both Ordinances of divine Service and the Tables of the Covenant i.e. Moral Law and Ceremonial both 6 Arg. That Law which the Apostle Paul disputes against in the seventh of the Romans is of the Old Covenant because the Apostle declares that Law that hee disputes against to bee abrogated vers 4.6 But nothing as I have said is abrogated but what is of the Old Covenant But the Law the Apostle doth there dispute against is no other but the Moral Law for hee speaks of that Law that makes discovery of sin which is the Moral Law yea makes particular mention of the last Precept of the Law Thou shalt not covet vers 7. Therefore the Moral Law as well as the Ceremonial and Political is of the Old Covenant 7 Arg. That Law which the Apostle disputes against throughout this Epistle proving that wee are not nor cannot bee justified by it is the Old Covenant as is evident because hee brings in this Allegory of Hagar and Sarah as the close of his disputationâ— strengthning all his former Arguments by it as by a most convincing demonstration to this effect Hagar the Old Covenant is commanded of God to bee cast out therefore the Law cannot justifie Now in case the Law the Apostle had been disputing against had been one thing and Hagar the Old Covenant another there could have been no conclusion these two therefore must bee one and the same But now the Law the Apostle disputes against throughout this Epistle is not the Ceremonial onely but the Moral also For 1 The Apostle disputes against that Law that the Galatians sought justification by but this was not the Ceremonial Law onely as is proved in my first Argument but the Moral also 2 The Apostle disputes against that Law which would frustrate the grace of God and render Christs death in vain in case righteousnes were attainable by it For this is one of his Arguments Chap. 2.22 I do not frustrate the grace of God c. But in case righteousness were attainable by the Moral Law it would as much frustrate the grace of God and render Christs death in vain as it could do though the same were attainable by the Ceremonial Therefore the Moral Law as well as the Ceremonial is the Law the Apostle disputes against 3 That Law the tenor whereof runs thus Do this and live is the Law the Apostle disputes against as Gal. 3.12 where the Apostle sets that Law which saith Do this and live in opposition unto Faith which is the thing hee pleads for But this is the tenor of the Moral Law Deut. 5.33 Levit. 18.5 ergo 4 That Law which pronounceth a dreadful curse and brings all those unavoidably under this curse that stand under it is the Law the Apostle disputes against as his urging the curse of the Law as a mighty Argument against justification by it Gal. 3.10 doth clearly prove But this is no other but the Moral Law ergo 5 That Law which Christs death was ordained to satisfie for the breach of it and thereby to remove the curse of it from beleevers is the Law the Apostle disputes against as vers 13. makes appear But this was the Moral Law ergo 6 That Law which is so opposite to the Promise that in case the inheritance were by it it could not bee by the promise is the Law the Apostle disputes against which his Argument urged vers 17 18. proveth But this cannot bee the Ceremonial Law which in it self carried no contrariety to the promise but maintained a sweet concurrence and harmony with the promise being indeed no other but the promise vailed the promise clad in Types and figures therefore must bee the Moral which therefore is the Law the Apostle disputes against ergo 7 That Law which was added because of transgressions and ordained by Angels in the hand of a Mediator is the Law the Apostle disputes against Chap. 3.19 for lest they should think that by his former Arguments hee had wholly destroyed the Law and made it uselesse he therefore brings in these words as an answer to the Question what use the Law ordained by Angels could bee put to if it could not justifie so that it is plain the Law here mentioned is the very same with that Law hee had before bent his Arguments against But the Law added because of transgressions and ordained by Angels in the hand of a Mediator none do or can deny to bee the Moral Law ergo 8 That Law which was a School-master to Gods people under the Old Testament to teach them duty and correct them for their faults is the Law Apostle disputes against as is clear because upon the coming of faith hee casts the School-master out of doors vers 24.25 i. e. abrogates the Law of the School-master But now the Law which was the School-master to teach Gods people under the Old Testament and correct them for their faults was not the Ceremonial Law which was unto them a help comfort and reliefe against their faults but the Moral ergo 9 And lastly That Law which requires of us that wee should love our neighbour as our selves is the Law the Apostle in this
Sarahs Law bids us to bee fruitful and that we may be so it holds forth to us the strength of Sarah viz. supernatural strength help from Heaven Now minde it the Commands of the Law as they are Hagars commands i.e. as they come to a poor Soul only as a terrible voyce of words without power as a killing letter without the quickning spirit so they are to be cast out by all the children of the New Covenant for Hagar is to be cast out and therefore hath nothing now to doe in Abrahams Family nor may shee there command and dame it over Isaac But on the contrary the commands of the Law as they are the commands of Sarah the New Covenant i.e. as they come to a poor Soule with a promise of strength and assistance a power and efficacy to enable to obey so every childe of the New Covenant is to stand with armes and heart wide open to receive every of them and should say Come come O Law with all thy Commands I love to hear thy voyce I delight to obey it for though Hagar the Bond-woman may not take upon her to Dame it over Isaac because shee is a Servant and therefore beneath him yet Sarah the free-woman may for shee is his Mother and therefore above him For the Minotory part the Moral Law as the same was Hagars Law a Law bearing rule over Hagars seed so had it threats as well as commands which threats were a dreadful curse and denunciation of eternal rejection to every one that should disobey it though but in one particular Gal. 3.10 whence the Apostle argues that no man could bee under the very commands of the Law as it was the Law of the Old Covenant but hee is yea must bee under a curse But now as the same is Sarahs Law the Law of the New Covenant although in a milde way it declares that in case I will be a stubborn childe and will not hearken to it nor be ruled by it my Father will be grieved and offended and I shall for so doing feele the rod though not of wrath and eternal rejection yet of love and fatherly correction yet doth it no where threat the seed of Sarah that in case they disobey they shall bee eternally rejected Ishmael that was the childe of the Old Covenant and under Hagars Law commits but one fault that ever we read of and for that hee is utterly rejected without remedy thrown out of his Fathers house and presence never to see his face more Isaac the Son of the New Covenant who stood under Sarahs Law doubtlesse had his faults yet is he for none of them cast out of his fathers house Now observe the threats of the Law as they are Hagars threats i. e. as they are threats of eternal death and damnation in case of disobedience so are they not to be hearkened unto nor regarded but to be cast out by the Sons of the New Covenant for Hagar is an out-cast and though she hath her Ishmael with her and she may still threat him yet Isaac out of her reach and doth not regard her threats for he is safe and secure in his Fathers Family but now the threats of the Law as they are Sarahs threats i. e. as they are sweet loving motherly warnings telling me that in case I be wanton or stubborne and will not hearken to her nor obey her that my Father though he cast mee not out of doores yet will hee bee displeased and I may suffer angry looks yea a whipping for it so I am to have them in special regard to bend my eare diligently to them and to stand alwaies in a holy filial awe and fear of them because though Hagar being but a servant and now thrown out of the Family hath nothing to doe with me yet Sarah hath for shee is my Mother and Mistris of the Family and I am still under her power 3 For the Promissory part the Moral Law as the same was Hagars Law or the Law of the Old Covenant had also a promise of life in the doing or keeping of it Rom. 10.5 Gal. 3.12 But as the same is Sarah's Law or the Law of the New Covenant though it have also a promise of life yet is not this life promised to Sarahs seed upon condition of their keeping this Law but the promise is absolute made to the seed without any condition to bee performed on their part so that as the inheritance is not gained by their obedience so can it not bee lost by their disobedience Ishmael the Son of Hagar that stood under Hagars Law and had no right to the inheritance nor any part of it but only what was conditional in case he carried himself well and as he ought to doe in his Fathers house he not being able to keep the Law i.e. demeane himself in all things as hee ought could not obtaine the promise hee transgresseth and is for ever rejected and an out-cast that must have no part in the promised inheritance But Isaac the son of Sarah that stood under Sarabs Law which gave not the inheritance in this conditional way but as an absolute deed of gift entayling the same to Isaac so soon as ever he was borne so as that his right thereto was neither more nor less by vertue of any future carriage or demeanour of his he though he was not doubtless without his failings yet could not bee dis-inherited but let him doe or not doe obey or not obey though yet obey he doth for Isaac is a dutiful childe hee must bee and is possessed of his Fathers inheritance Now then the promises of the Law as they are Hagars promises giving a right to life and Salvation no otherwise but upon condition of obedience so Sarahs children the seed of the New Covenant are not to minde them but to cast them out for Hagar is an out-cast and Isaac claimes not the inheritance by any right she gives him but by another right viz. that of Sarah but now the promises of the Law as they are Sarahs promises giving the inheritance by absolute deed of gift entayling it to the seed so soon as ever they are borne so that their right thereto is neither more nor lesse by vertue of their walking or governing themselves so they are to be loved prized received greatly honoured of all the children of the New Covenant for though Isaac may very well slight and contemn that right that comes in by Hagar because it is below him and he claimes by a better and surer right yet is it not comely that he should despise the right that comes in by his Mother Sarah but rather it is his duty ever to think highly and speake honourably of that right which all the true children of the Free-woman will but those which are the seed only in outward appearance doe otherwise Hence note by the way as a thing worth observation that Ishmael is not rejected for despising his Birth-right as Esau afterwards
Law did hold forth life and salvation 3 The manifold Scripture-phrases and sentences especially in the New Testament which hold forth life in and by doing confirm this as Matth. 19.16 17. Master what good thing shall I do that I may inherit eternal life Note the Question is about eternal life What is Christs answer Why If thou wilt enter into life keep the Commandements Now if the Law did not hold forth such a thing as eternal life to those that should keep it men should the answer of Christ bee false for the matter of it Now although it is true Christ had it in designe to convince the young man and to make him see that indeed hee neither had nor could keep the Commandements though hee boasted of it yet must wee not thinke that Christ to doe this did use indirect meanes speake that which for the very matter of it was false to convince him of that which was a truth Rom. 2.13 For not the hearers of the Law are just before God but the doers of the Law shall bee justified importing plainly that the Law can and doth give forth justification to him whosoever it bee that gives it its condition of doing viz. perfect obedience Rom. 7.10 The Commandement which was ordained to life I found to bee unto death It is clear the Apostle doth here speak of Moses Law throughout the Chapter and hee saith expresly it was to life ordained instituted to life which fully and in termes speaks the thing asserted Rom. 10.5 For Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them It is evident from the words of the Apostle that Moses Covenant is here spoken of and as manifest from his scope hee being treating of Justification that the life mentioned is life eternal which two things make good our Assertion Gal. 3.12 The Law is not of faith but the man that doth them shall live in them The Law here is the same Law with that pronouncing the curse verse 10. and that Law is Mosesses the life promised is the same life with that the justified person lives as the connexion of these words with the words of the precedent verse doth make appeare and that life is life eternal Therefore it necessarily followeth that Moses Law or the Old Covenant doth promise lire eternal to the obedient in their obedience that is in obeying it perfectly and eternally they shall have Eternal life And for this reason as I conceive doth the Scripture here and else-where use this phrase of living in them not living by them to shew that though the Law or Old Covenant hold forth a blessing of-life yet it holds it forth no longer then they continue in perfect obedience So long as their obedience is perfect life is held forth and given by this Covenant but whensoever they faulter all former obedience is forgotten and the blessing of life presently removed and the curse of death is inflicted according to that Ezek. 18.24 Lastly To say no more if the Old Covenant did not hold forth blessings Spiritual and Eternal as well as outward and temporal how could Christs active obedience to the Command of the Law or Old Covenant have a causal influence into our Justification Christ as the Apostle tells us Gal. 4.4 was made of a woman under the Law or Old Covenant being under it hee did as the common person of all his elect perfectly obey it for them and in their stead Matth. 3.15 compared with Rom. 8.4 By this obedience of his they are made righteous Rom. 5.19 As by the disobedience of one many were made sinners so by the obedience of one shall many be made righteous i. e. Christs active obedience hath a causal influence into the justification of his seed as Adams active disobedience had a causal influence into the condemnation of his seed as Adam brought guilt upon his seed by his disobedience so Christ brings righteousnesse upon his seed by his obedience Upon which account Rom. 10.3 Christ is said to be the end of the Law for righteousnesse to every one that beleeveth i. e. the very thing which the Law as its end requires viz. perfect obedience for the obtaining of righteousnesse or justification Christ in the behalf of all his hath given it and so the Law hath its end viz. perfect righteousnesse performed by Christ their Surety and common person and by his so doing the righteousnesse of the Law comes to be fulfilled in them as Rom. 8.4 and they come to be the righteousnesse of God in him 2 Cor. 5.21 Now I say in case the Old Covenant did hold forth no such thing as life eternal how could Christs obedience thereto have been influential into our justification which yet it is most clear it was could Christ by obeying it obtain more from it then it had to give certainly no yet Christ by obeying it did obtaine spiritual and eternal blessings from it therefore it must needs bee that the Old Covenant hath such to give Obj. It will be said This makes the Law or Old Covenant to be against the promises which the Apostle expresly disownes Gal. 3.21 yea makes it to disanul the promise which hee tells us the Old Covenant cannot doe vers 17. Ans Not so seeing this Old Covenant though it did hold forth life yet did it not hold it forth to this end to give it but for other ends and therefore it holds it forth in such a way and upon such a condition as that it was a thing impossible for any to have life by it though they would but all that would have life must notwithstanding any help it could afford them fly to the promise or perish forever Now though it did hold forth life yet so long as it gave none but rather held it forth in such a way as that the attainment of life by it was a thing altogether impossible Hence the ordaining of it as a Covenant for life was not contradictory to the promise nor could the establishing of it as such a Covenant in the least disanul the fore-going promise had indeed life been attaineable by it it would have destroyed the promise because then life should have been attained in two distinct and contrary waies of which one must necessarily have destroyed the other But the holding of it forth as a Covenant for life but not to this end to give life but for other ends yea in such a way too as that it could not give life though a man should seek it thereby was no contradiction at all to the promise seeing there was still but one way for the attaining of life viz. by the promise whether all that will have life must flye notwithstanding the Old Covenant And therefore minde it when the Apostle had moved the question Is the Law against the promises he doth not in answer say thus No God forbid for if there had been a law ordained for life verily
his hand if we look into Scripture it tells us three things concerning it 1 It came with bare commands It had commands Do this and live and these commands were bare commands commands without any life or power and therefore it is called a voyce of words Heb. 12. 2 It came with fearful threatnings and terrible denunciations of wrath to the disobedient to scare men from sin Gal. 3.10 Cursed is every one that continueth not in all things which are written in the Booke of the Law to do them 3 It came with alluring promises of life and salvation to the obedient Rom. 5. For Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Thus the Law came as it came in the hand of Moses and was the Rule of a Covenant of works but now as it comes in the hands of Christ and is our Gospel Rule I mean the Rule of Saints under the Gospel for to other men the Law still remains in force as it was given by Moses to it comes without either of these 1 It doth not come with bare commands as Moses his Law did it hath commands and more spiritual than the Law had in the hands of Moses but these are not bare commands commands without any life or power no but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ there is an exceeding aptness of power inabling the soul to do what it commands so that a poor soul receiving the Law from the hands of Christ is not left lame and dead unable to follow the voyce of the Law but it findes life and power coming in with the command It bids the soul pray and gives the Spirit to inable to cry Abba Father it bids it avoid evill and do good and inables it to do the one and the other Thus the soul is not left liveless and strengthless it doth not go about wishing and woulding O that I could obey O that I could keep the Law O that I could leave sin bee more holy c. and finde no strength to any of these no but it findes inward life and strength so that it no sooner hears the voyce of the Law but it findes some power to yeeld obedience to that voyce Thus I say though Christs Law as well as Moses's hath commands yet these are not bare commands a voyce of words but commands with power the word and the power going together 2 It doth not come with terrible threatnings and denunciations of wrath it doth not say Man Woman do this or thou art damned avoid that or thou art damned it hath no such language But the Law as it is in the hands of Christ it saith thus O thou beleeving soul here is work for thee I come to bid thee work thou must pray read and meditate of the word of God love God with all thy heart love thy neighbour as thy selfe do good to all as thou hast opportunity avoid all sin c. but I do not tell thee that put case thou failest either in neglecting any thing I command thee or doing any thing I forbid thee that thou shalt be damned I tell thee not so but know the contrary that though through weaknes and infirmity thou shouldest fail in the one or the other yet thou shalt never be damned damnation is gone Christ hath delivered thee from that thou shalt never bee damned But yet I say unto thee do as I bid thee because thy Father takes pleasure to see his childe which thou art dutiful and obedient and it will grieve him shouldest thou do otherwise yet however though thou failest which yet take heed of because of grieving thy Father yet know this thou shalt never bee damned my curse shall never light upon thee for it hath been already upon the head of Christ thy Surety who hath born it All therefore I have to say to thee is to shew thee what thou shouldest do and how thou shouldest walk but I have no curse for thee I cannot curse thee though I would 3 It doth not come with alluring promises of life and salvation to the obedient The Law in the hand of Christ it doth not come with a voyce Do this and live It doth not say Soul if thou wilt obey mee thou shalt have heaven But saith the Law thou poor sinner who hast closed with Christ know for certain Heaven is thine already salvation is sure to thee thou hadst the grant of this and it was made sure to thee by an unchangeable deed of gift from thy Father upon thy beleeving day and therefore should I promise thee this in case thou wouldest hearken to my voice I should promise thee nothing at all because I should promise thee no more than what thou hast already and none can ever deprive thee of for all this is thine yea as I cannot promise thee this in case thou shouldest obey mee so needest thou not fear losing of this if through thine own weakness or the prevalency of thy corruption thou shouldest fall and disobey mee But this is that I am thee Messenger of there is another viz. the Gospel which hath been before mee and assured thee heaven is thine but that I am the Messenger of is onely to tell thee how it becomes thee being a childe of God and an heir of heaven to walke and how thou shouldest express thy thankfulness to thy Father for his unspeakable love which thou shalt abundantly do if thou wilt endeavour in all things to observe mee and therefore poor soul bee thou now an obedient childe do thy Fathers will because hee hath proclaimed to thee in the word of his grace that hee hath given heaven to thee O therefore serve him and behold here I shew unto thee and point out the way in which hee would have thee do it Thus the Law as it comes in the hands of Christ it hath not bare commands nor threatnings nor curse no promises of life and salvation in it but it comes without any of these 3 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking 1 To walke in the way of the New Covenant is Gospel-walking for the Gospel and New Covenant are the same But to yeeld obedience to the Law as it is in the hands of Christ is to walke in the way of the New Covenant for the Law as it is in the hands of Christ is a part of the New Covenant the thing that the Law as such requires of beleevers being there promised and given to them therefore it is a part of the New Covenant 2 To serve God without fear and from love is Gospel-walking Luke 1.74 75. 2 Tim. 1.7 2 Cor. 5.14 But to yeeld obedience to the Law it is in the hands of Christ is such for what is there in the Law to cause fear if wee look upon it in the
hands of Christ there are no terrors threatnings no curse no noise of death hell and damnation though I break the same all these things being gone And on the other side is there not much to cause love heaven eternal life is given before ever I strike a stroak do one action that the Law requires of mee set one step in a way of obedience all my sins are pardoned in Christ and through him before ever I commit them is not here much to beget love and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins made mee an heire of life eternal and all without my merit or desert therefore I say this obedience having not slavish fear in it but arising from love must needs bee Gospel-walking 3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us is Gospel-walking for not the Law but the Gospel or New Covenant gives the Spirit which helps us to obey But now all obedience to the Law as it is in the hands of Christ is such for to such as take the Law of Christ Christ first gives his Spirit then his Law as Ezek. 36.27 I will put my Spirit within you What then And I will cause you to walk in my wayes First the Spirit to inable to obedience then the Law and they do obey it Therefore all such obedience is Gospel-walking Other Questions there are behinde which I cannot reach at present I shall onely minde you of this that what hath been before spoken serves to correct two great mistakes 1 A MISTAKE of some men of the one hand who are so much for the Gospel and do so cry it up that they throw the Moral Law quite out of doors as though there were no room for that in the Gospel Temple They think that grace and good works are so inconsistent one with the other that they can never stand together and therefore that grace may bee all the Law and good works shall bee nothing at all whose mistake is corrected from what hath been said and proved that the Moral Law remaines a Rule to Saints in Gospel-times 2 A MISTAKE of some others on the other hand who out of zeal for the Moral Law do hand over head urge and press the same as the Rule of Saints never considering how or in what sense the same remaines a Rule and by so doing they bring the glorious Sons of Sion the free-born Saints of the Gospel under the power and commands of a Covenant of Workes ere they are aware Whose mistake is corrected by distinguishing of commands as they are Moses's and Christs In the first sense the Law is not a Saints Rule and it is dangerous so to make it in the latter it is and it is sweet and comfortable so to receive it Therefore you that are Saints and Beleevers hence learn two things I Not to reject the Moral Law as a Rule to order your lives and conversations by but with love delight and chearfulness approve of imbrace and obey the same 2 Not to take the Moral Law for your Rule as it comes out of Moses his hand for then you bring your selves under the power of a Covenant of Workes and your soules will bee continually filled with terror fear and trembling covered over with darknesse lying under apprehensions of wrath and altogether weake and unable to do what is commanded But take it out of the hands of Christ and then with Paul you will say The Law if holy just and good I consent to the Law that it is good I delight in the Law of God after the inner man yea with my minde I my selfe do serve the Law of God Which Gospel-walking the Lord bring you and I daily more and more unto Amen When a mans walk may bee said to bee a Gospel walk SERMON VI. Rom. 8.1 Who walk not after the flesh but after the Spirit BY this time you know the meaning of these Phrases which you have oft heard to bee meant either of Legal or Gospel walking Walking after the Old or New man I have spoken or Legal walking and am now upon Gospel walking The last day I shewed you what Gospel walking is I now proceed to another Question viz. 2 Quest When may a mans walk bee said to bee a Gospel walke or a walking after the Gospel I answer I. When the Rule of a mans obedience is a Gospel Rule i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day I shall wholly wave it now 2 When the principle of a mans obedience or walking is a Gospel principle Quest But what is the Gospel principle Answ This Gospel holds forth two great things viz. a crucified Christ to bee beleeved on and the Powring out of the Spirit of Christ into the hearts of beleevers The first respects our Justification the latter our Sanctification or our obedience and walking Now as Christ crucified is the great Principle in the business of our Justification whence alone that flows from the knowing and beleeving on a Crucified Christ so the Spirit of Christ in the hearts of Saints is the great Principle in the matter of our obedience whence that flows Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God i.e. the Spirit doth not onely teach a beleever what is his duty but doth as it were take him by the hand and lead him to it help and guide him in it There is more held forth in the word leading than in teaching I teach another when I write him a copy and lay it before him and tell him how hee should hold his pen and order and guide his hand but now when I do not onely do this but take his hand in mine and write therewith I may bee better said to guide or lead him So the Spirit of God teacheth a beleever when it makes discovery of any truth to him hee was ignorant of before and shows him what duty that truth calls for from him but when it doth not onely do this but also inables the soul to receive this truth and to walk up to what this truth calls for conforming the soul to the truth or will of God then doth it exercise its leading power in the soule And therefore Ezek. 36.27 God saith I will put my Spirit within you and cause you to walke in my wayes c. In the Gospel or New Covenant the Spirit of God put into a beleever is the causing constraining principle to obedience and holy walking As in the Old Covenant though the fruit seem never so glorious yet the principle or root of all obedience is Flesh So in the New Covenant though the outward fruit seem never so mean and weak yet the principle or root is the Spirit All Gospel graces and works are fruits of the Spirit as Gal. 5.22 23. But the fruit of the Spirit is love joy