conditions betwen the Father and Christ. Wherefore when he cometh into the vvorld he saith Sacrifices and Offerings thou wouldest not that is the Old Covenant must not stand but give way to another Sacrifice vvhich thou hast prepared which is the giving up my Manhood to the stroaks of thy Justice for a body hast thou prepared me Heb. 13. 20 21. This doth prove us under Grace Secondly On the Mediators side that he should be put to death and on God the Fathers side that he should raise him up again this was concluded on also to be done between God the Father and his Son Jesus Christ. On Christs side that he should die to give the justice of the Father satisfaction and so to take away the curse that was due to us wretched sinners by reason of our transgressions and that God his Father being every ways fully and compleatly satisfied should by his mighty power revive and raise him up again He hath brought again our Lord Jesus that is from death to life through the vertue or effectual satisfaction that he received from the blood that was shed according to the terms of the everlasting Covenant Heb. 13. 21 22. Thirdly On the Mediators side that he should be made a curse and on the Fathers side that through him sinners should be inheritors of the blessing what wonderful love doth there appear by this in the heart of our Lord Jesus in suffering such things for our poor bodies and souls Gal. 3. 13 14. This is Grace Fourthly That on the Mediators side there should be by him a victory over Hell Death and the Devil and the curse of the Law and on the Fathers side that these should be communicated to sinners and they set at liberty thereby Zech. 9. 12. Turn to the strong hold saith God ye prisoners of hope even to day do I declare that I will render double unto thee Why so It is because of the blood of my Sons Covenant verse 11. which made Paul though sensible of a body of death and of the sting that death did strike into the souls of all those that are found in their sins bold to say O death where is thy sting O grave where is thy victory The sting of death is sin that is true and the terrible Law of God doth aggravate and set it home with unsupportable torment and pain but shall I be daunted at this No I thank my God through Jesus Christ he hath given me the victory so that now though I be a sinner in my self yet I can by believing in Jesus Christ the Mediator of this New Covenant triumph over the Devil Sin Death and Hell and say do not fear my soul seeing the victory is obtained over all my enemies through my Lord Jesus 1 Cor. 15. 55 56 57. This is the way to prove our selves under Grace Fifthly that on the Mediators side he should by thus doing bring in everlasting righteousness for Saints Dan. 9. 24. and that the Father for this should give them an everlasting Kingdom 1 Pet. 1. 3 4 5. Eph. 1. 4. 2 Tim. 4. 18. Luke 22. 28 29. But in the next place this was not all that is the Covenant of Grace with the conditions thereof was not only concluded on by both parties to be done but Jesus Christ he must be authorized to do what was concluded on touching this Covenant by way of Office I shall therefore speak a word or two also touching the Offices at least some of them that Christ Jesus did and doth still execute as the Mediator of the New Covenant which also was typed out by the Levitical Law for this is the way to prove that we are not under the Law but under Grace And first His first Office after the Covenant was made and conâ—â—ded upon was that Jesus should become bound as a Surety and stand ingaged upon Oath to see that all the conditions of the Covenant that was concluded on between him and his Father should according to the agreement be accomplished by him And secondly that after that he should be the messenger from God to the world for to declare the mind of God touching the tenor and nature of both the Covenants especially of the New one the Scripture saith that Jesus Christ was not only made a Priest by an Oath but also a surety or bonds-man as in the 7 of Hebrews at the 21. 22. verses in the 21. verse he speaketh of the priesthood of Christ that it was with an Oath faith in the 22. verse By so much also was Jesus made the surety of a better Testament or Covenant Now the Covenant was not only made on Jesus Christs side with an Oath but also on God the Fathers side that it might be for the better ground of stablishment to all those that are or are to be the children of the Promise Methinks it is wonderful to consider that the God and Father of our souls by Jesus Christ should be so bent upon the salvation of sinners that he would covenant with his Son Jesus for the security of them and also that there should pass an Oath on both sides for the confirmation of their resolution to do good as if the Lord had said My Son thou and I hâ—â—e here made a Covenant that I on my paâ—â— should do thus and thus and that thou on thy part shouldest do so and so now that we may give these souls the best ground of comfort that may be there shall pass an Oath on both sides that our children may see that we do indeed love them Wherein God willing more ABUNDANTLY to shew unto the heirs of promise the immutability of his counsel in making of the Covenant confirmed it by an Oath That we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Heb. 6. 13 14 15 16 17 18. Heb. 7. 21. Mark the sixth Chapter saith God confirmed his part by an Oath and the seventh saith Christ was made or set on his Office also by an Oath Again Once saith God have I sworn by my holiness that I will not lie unto David Psal. 89. 34 35. nor alter the thing that is gone out of my mouth as was before cited Herein you may see that God and Christ was in good earnest about the salvation of sinners for so soon asever the Covenant was made the next thing was who should be bound to see all those things fulfilled which was conditioned on between the Father and the Son The Angels they would have no hand in it The world could not do it The Devils had rather see them damned then they would wish them the least good thus Christ looked and there was none to help though the burthen lay never so heavy upon his shoulder he must bear it himself for there was none besides himself to uphold or so much as to step in to be bound to see the conditions before mentioned fulfilled neither in whole
mark they that are under the Covenant of Grace are not under the Curse Now there are but two Covenants therefore it must needs be that they that are under the Curse are under the Law seeing those that are under the other Covenant are not under the Curse but under the Blessing So then they which be of faith are blessed with faithful Abraham but the rest are under the Law Gal. 3. 9. Now I shall proceed to what I do intend to speak unto First I shall shew you what the Covenant of Works or the Law is and when it was first given together with the nature of it Secondly I shall shew you what it is to be under the Law or Covenant of Works and the miserable state of all those that are under it Thirdly I shall shew you who they are that are under this Covenant or Law Fourthly I shall shew you how far a man may go and yet be under this Covenant or Law For the first What this Covenant of Works is and when it was given The Covenant of Works or the Law here spoken of is the Law delivered on Mount Sinai to Moses in two Tables of stone in ten particular branches or heads for this see Gal. 4. The Apostle speaking there of the Law and of some also that through delusions of false Doctrine was brought again as it were under it or at least was leaning that way Verse 21. He saith As for you that desire to be under the Law I will shew you the mystery of Abrahams two Sons which he had by Agar and Sarah these two do signifie the two Covenants the one named Agar signifies Mount Sinai where the Law was delivered to Moses on two Tables of stone Exod. 24. 12. Chap. 34. 1. Deut. 10. 1. Which is that that whosoever is under he is destitute of and altogether without the Grace of Christ in his heart at the present Gal. 5. 3 4. For I testifie again to every man saith he speaking to the same People that Christ is become of none effect unto you whosoever of you are justified by the Law namely that given on Mount Sinai Ye are fallen from Grace That is not that any can be justified by the Law but his meaning is all those that seek justification by the Works of the Law they are not such as seek to be under the second Covenant the Covenant of Grace Also the 2 Cor. 3. 7 8. The Apostle speaking again of these two Covenants he saith For if the Ministration of Death or the Law for it is all one written and engraven in stones mark that was glorious how shall not the Ministration of the Spirit or the Covenant of Grace be rather glorious As if he had said 'T is true there was a glory in the Covenant of Works and a very great excellency did appear in it namely in that given in the stones on Sinai yet there is another Covenant the Covenant of Grace that doth exceed it for comfort and glory But secondly Though this Law was delivered to Moses from the hands of Angels in two Tables of Stone on Mount Sinai yet this was not the first appearing of this Law to Man but even this in substance tho possibly not so openly was given to the first Man Adam in the garden of Eden in these words And the Lord God commanded the man saying Of every Tree in the Garden thou mayest freely eat But of the Tree of knowledge of good and evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely die Gen. 2. 16 17. Which Commandment then given to Adam did contain in it a forbidding to do any one of those things that was and is accounted evil although at that time it did not appear so plainly in so many particular heads as it did when it was delivered on Mount Sinai but yet the very same and that I shall prove thus God commanded Adam in Paradise to abstain from all evil against the first Covenant and not from some sins only but if God had not commanded Adam to abstain from the sins spoken against the Ten Commandments he had not commanded to abstain from all but from some therefore it must needs be that he then commanded to abstain from all sins forbidden in the Law given on Mount Sinai Now that God commanded to abstain from all evil or sin against any of the Ten Commandments when he gave Adam the Command in the Garden it is evident in that he did punish the sins that was committed against those Commands that was then delivered on Mount Sinai before they were delivered on Mount Sinai which will appear as followeth The first second and third Commandments were broken by Pharaoh and his men for they had false Gods which the Lord Executed Judgment against as in Exodus 12. 12. and blasphemed their true God Exod. 7. 17. to the end for their Gods could neither deliver themselves nor their people from the hand of God but in the things wherein they dealt proudly he was above them Exod. 18. 11. Again Some judge that the Lord punished the sin against the second Commandment which Jacob was in some measure guilty of in not purging his house from false gods with the defiling of his daughter Dinah Gen. 34. 2. Again We find that Abimelech thought the sin against the third Commandment so great that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham his son and his sons son but only Abraham's Oath Gen. 21. 23. the like we see between Abimelech and Isaac Gen. 31. 53. the like we find in Moses and the Israelites who durst not leave the bones of Joseph in Egypt because of the Oath of the Lord whose Name by so doing would have been abused Exod. 13. 19. And we find the Lord rebuking his People for the breach of the fourth Commandment Exod. 16. 27 28 29. And for the breach of the fifth the Curse came upon Ham Gen. 9. 25 26 27. And Ishmael dishonouring his Father in mocking Isaack was cast out as we read Gen. 21. 9 10. The sons in law of Lot for slighting their Father perish in the overthrow of Sodom Gen. 19. 14 c. The sixth Commandment was broken by Cain and so dreadful a Curse and Punishment came upon him that it made him cry out My Punishment is greater then I can bear Gen. 4. 13. Again when Esau threatned to slay his Brother Rebecca sent him away saying Why should I be deprived of you both in one day hinting unto us that she knew Murther was to be punished with death Gen. 27. 54. Which the Lord himself declared likewise to Noah Gen. 9. 6. Again a notable Example of the Lords Justice in punishing Murther we see in the Egyptians and Pharaoh who drowned the Israelites Children in the River Exod. 1. 22. And they themselves were drowned in the Sea Exod. 14. 27. The sin against the Seventh Commandment
was punished in the Sodomites c. with the utter destruction of this City and themselves Gen. 19. 24 25. Yea they suffer the vengeance of eternal fire Jude 7. Also the Male Sechemites for the sin committed by Hamors son were all put to the sword Gen. 34. 25 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit and so brought the Curse on themselves and their posterity Gen. 3. 16. Again the punishment due to the breach of this Commandment was by Jacob accounted death Gen. 31. 30 32. and also by Jacobs sons Gen. 44. 9 10. Cain sinning against the Ninth Commandment as in Gen. 4. 9. was therefore cursed to the earth verse the 11. And Abraham though the Friend of God was blamed for false witness by Pharaoh and sent out of Egypt Gen. 12. 18 19 20. and both he and Sarah reproved by Abimelech Gen. 20. 9 10 16. Pharaoh sinned against the Tenth Commandment Gen. 12. 15. and was therefore plagued with great plagues verse 17. Abimelech coveted Abraham's Wife and the Lord threatned death to him and his except he restored her again Gen. 20. 3. Yea though he had not come near her yet for coveting and taking her the Lord fast closed up the Wombs of his house verse 18. I could have spoken more fully to this but that I would not be too tedious but speak what I have to say with as much brevity as I can But before I pass it I will besides this give you an Argument or two more for the further clearing of this that the substance of the Law delivered on Mount Sinai was before that delivered by the Lord to man in the Garden As first Death reigned over them that had not sinned after the similitude of Adam's transgression that is though they did not take the forbidden fruit as Adam did but had the transgression been no other or had their sin been laid to the charge of none but those that did eat of that fruit then those that was born to Adam after he was shut out of the Garden had not had sin in that they did not actually eat of that fruit and so had not been slaves to death But in that Death did reign from Adam to Moses or from the time of his transgression against the first giving of the Law till the time the Law was given on Mount Sinai it is evident that the substance of the Ten Commandments was given to Adam and his Posterity under that Command Eat not of the Tree that is in the midst of the Garden But yet if any shall say that it was because of the sin of their Father that death reigned over them to that I shall answer that although original sin be laid to the charge of his Posterity yet it is also for their sins that they actually committed that they were plagued And again saith the Apostle For where there is no Law there is no transgression Rom. 4. 15. For sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses saith he Rom. 5. 13 14. But if there had been no Law then there had been no Transgression and so no death to follow after as the wages thereof for death is the wages of sin Rom. 6. 23. and sin is the breach of the Law an actual breach in our particular persons as well as an actual breach in our publick person 1 John 3. 4. Again they are no other sins then those against that Law given on Sinai for the which those sins before mentioned was punished therefore the Law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai Again the Conditions of that on Sinai and of that in the Garden are all one the one saying Do this and live the other saying the same Also Judgment denounced against men in both kinds alike therefore this Law it appeareth to be the very same that was given on Mount Sinai Again the Apostle speaketh but of two Covenants to wit Grace and Works under which two Covenants all are some under one and some under the other Now this to Adam is one therefore that on Sinai is one and all one with this and that this is a truth I say I know that the sins against that on Sinai was punished by God for the breach thereof before it was given there so it doth plainly appear to be a truth for it would be unrighteous with God for to punish for that Law that was not broken therefore it was all one with that on Sinai Now the Law given on Sinai was for the more clear discovery of those sins that was before committed against it for though the very substance of the Ten Commandments was given in the Garden before they were received from Sinai yet they lay so darkly in the heart of man that his sins was not so clearly discovered as afterwards they were therefore saith the Apostle The Law was added Gal. 3. 19. or more plainly given on Sinai in Tables of Stone that the offence might abound that is that it might the more clearly be made manifest and appear Rom. 5. 20. Again we have a notable resemblance for this at Sinai even in giving the Law for first the Law was given twice on Sinai to signifie that indeed the substance of it was given before And secondly the first tables that was given on Sinai was broken at the foot of the Mount and the other was preserved whole to signifie that though it was the true Law that was given before with that given on Sinai yet it was not so easie to be read and to be taken notice of in that the stones were not whole but broken and so the Law written thereon somewhat defaced and disfigured But if any object and say though the sins against the one be the sins against the other and so in that they do agree yet it doth not appear that the same is therefore the same Covenant of Works with the other Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works for it runs thus Do thus and live do it not and die nay thou shalt surely die Now there is but one Covenant of Works If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works then all will be put out of doubt Now that this is so it is evident First Consider the two Covenants are thus called in Scripture the one the administration of death and the other the administration of life the one the Covenant of Works the other of Grace but that delivered on Sinai is called the ministration of death that therefore is the Covenant of Works 2 Cor. 3. For if saith he the ministration of death Written and Ingraven in stones was glorious c. Secondly the Apostle writing to the Galatians doth labour to beat them off from trusting in the Covenant of Works but when he
comes to give a discovery of that Law or Covenant he labouring to take them off from trusting in it he doth plainly tell them it is that which was given on Sinai Gal. 4. 24 25. Therefore that which was delivered in two Tables of Stone on Mount Sinai is the very same that was given before to Adam in Paradise they running both alike that in the Garden saying Do this and live but in the day tho eatest thereof or doest not do this thou shal surely die And so is this on Sinai as is evident when he saith The man that doth these things shall live by them Rom. 10. 5. and in case they break them even any of them it saith Cursed is every one that continueth not in all things that are written in the whole book of the Law to do them Gal. 3. 10. now this being thus cleared I shall proceed A second thing to be spoken too is this to shew what it is to be under the Law as it is a Covenant of Works to which I shall speak and that thus To be under the Law as it is a Covenant of Works it is to be bound upon pain of eternal damnation to fulfil and that compleatly and continually every particular point of the Ten Commandments by doing them do this and then thou shalt live otherwise Cursed is every one that continueth not in all in every particular thing or things that are written in the book of the Law to do them Gal. 3. 10. That man that is under the first Covenant stands thus and only thus as he is under that Covenant or Law Poor souls through ignorance of the nature of that Covenant of Works the Law that they are under they do not think their state to be half so bad as it is when alas there is none in the World in such a sad condition again besides themselves for indeed they do not understand these things He that is under the Law as it is a Covenant of Works is like the man that is bound by the Law of his King upon pain of Banishment or of being Hanged Drawn and Quartered not to transgress any of the Commandeof the King So here they that are under the Covenant of Works they are bound upon pain of eternal banishment and condemnation to keep within the compass of the Law of God of Heaven The Covenant of Works may in this case be compared to the Laws of the Medes and Persians which being once made cannot be altered Dan. 6. 8. You find that when there was a Law made and given forth that none should ask a Petition of any God or Man but of the King only this Law being established by the King verse 9. Daniel breaking of it let all do whatever they can Daniel must into the Lions Den ver 16. So here I say there being a Law given and sealed with the Truth and the Word of God how that the soul that sinneth shall die Ezek. 18. 4. whosoever doth abide under this Covenant and dieth under the same they must and shall into the Lions Den nay worse then that for they shall be thrown into Hell to the very Devils But to speak in a few partculars for thy better understanding herein Know first that the Law of God or Covenant of Works doth not contain it self in one particular branch of the Law but doth extend it self into many even into all the Ten Commandments and them Ten into very many more as might be shewed so that the danger doth 〈◊〉 lie in the breaking of one or Two of these Ten only but it doth lie even in the transgression of any one of them As you know if a King should give forth ten particular commaands to be obeyed by his subjects upon pain of death now if any man doth transgress against any one of these ten he doth commit treason as if he had broke them all and 〈◊〉 liable to have the sentence of the Law as certainly passed on him as if he had broken every particular of them 2. Again you know that the Laws being given forth by the King which if a man keep and obey a long time yet if at the last he flips and breaks those Laws he is presently apprehended and condemded by that Law These things are clear as touching the Law of God as it is a Covenant of Works if a man do fulfil nine of the Commandments and yet breaketh but one that being broken will as surely destroy him and shut him out from the joys of Heaven as if he had actually transgressed against them all for indeed in effect so he hath there is a notable Scripture for this in the Epistle of James 2 Chap. at the 10 ver For whosoever shall keep the whole Law and yet offend in one point he is guilty of all that is he hath in effect broken them all and shall have the voice of them all cry out against him and it must needs be so saith James because he that said or that Law which said Do not commit Adultery said also do not Kill Now if thou commit no Adultery yet if thou Kill thou art become a transgressor of the Law As thus it may be thou didst never make to thy self a God of Stone or Wood or at least not to worship them so really and so openly as the Heathen do yet if thou hast stollen born false witness or lusted after a Woman in thy heart Mat. 5. 28. thou hast transgressed the Law and must for certain living and dying under that Covenant perish for ever by the Law for the Law hath resolved on that before-hand saying Cursed is every one that continueth not in ALL things mark I pray you in all things that 's the word and that feals the Doctrine 3. Again though a Man do not covet steal murther worship gods of Wood and Stone c. yet if they do take the Lords Name in vain they are for ever gone living and dying under that Covenant Thou shalt not take the Name of the Lord thy God in vain there is the command but how if we do then he saith The Lord will not hold him guiltless that taketh his Name in vain No though you live as holy as ever thou can'st and walk as circumspectly as ever any did yet if thou doest take the Lords Name in vain thou art gone by that Covenant For I will not mark I will not let him be in never so much danger I will not hold him guiltless that takes my Name in vain Exod. 20. 7. and so likewise for any other of the ten do but break them and thy state is irrecoverable if thou live and die under that Covenant 4. Though thou shouldest fulfil this Covenant or Law even all of it for a long time ten twenty forty fifty or threescore years yet if thou do chance to slip and break one of them but once before thou die thou art also gone and lost by that Covenant for mark Cursed is every one that
in a condition to attain the mercy of God by the Law these thoughts do flow from gross ignorance both of the nature of sin and also of the nature of the justice of God And if I was to give you a description of one in a lost condition for the present I would brand him out with such a mark of ignorance as this is 2. Answ. The Law as it is a Covenant of works doth not allow of any repentance unto life to those that live and die under it for the Law being once broken by thee never speaks good unto thee neither doth God at all regard thee If thou be under that Covenant notwithstanding all thy repentings and also promises to do so no more No saith the Law thou hast sinned therefore I must curse thee for it is my nature to curse even and nothing else but curse every 〈◊〉 that doth in any point transgress against me Gal. 3. 10. They brake my Covenant and I regarded 〈◊〉 not saith the Lord Heb. 8. Let them cry I will not regard them let them report I will not regard them they have broken my Covenant and done that in which I delighted not therefore by that Covenant I do curse and not bless damn and not save frown and not smile reject and not embrace charge sin and not forgive it They brake my Covenant and I regarded them not So that I say if thou break the Law the first Covenant and thou being found there God looking on thee thorow that he hath no regard on thee no pity for thee no delight in thee Object 2. But hath not the Law promises as well as threatnings saying The man that doth these things shall live mark he shall live by them or in them Answ. First to break the Commandments is not to keep or fulfil the same but thou hast broken them therefore the promise doth not belong to thee by that Covenant Secondly the promises that are of the Law are conditional and so not performed unless there be a full and continual obedience to every particular of it and that without the feast sin Do this mark do this and afterwards thou shalt live but if thou break one point of it once in all thy life thou hast not done the Law therefore the the promises following the Law do not belong unto thee if one sin hath been committed by thee As thus I will give you a plain instance Set the case there be a Law made by the King that if any man speak a word against him he must be put to death and this must not be revoked but must for certain be expected on the offender though though there be a promise made to them that do not speak a word against him that they shall have great love from him yet this promise is nothing to the offender he is like to have no share in it or to be ever the better for it but contrariwise the Law that he hath offended must be executed on him for his sin shutteth him out from a share of or in the Promises So it is here there is a promise made indeed but to whom Why it is to none but those that live without sinning against the Law but if thou I say sin one time against it in all thy lifetime thou art gone and not one promise belongs to thee if thou continue under this Covenant Methinks the Prisoners at the bar having offended the Law and the charge of a just Judge towards them do much hold forth the Law as it is a Covenant of Works and how it deals with them that are under it The Prisoner having offended cries out for mercy good my Lord mercy saith he pray my Lord pity me the Judge saith What canst thou say for thy self that Sentence of Death should not be passed upon thee Why nothing but this I pray my Lord be merciful But he answers again Friend the Law must take place the Law must not be broken The Prisoner saith Good my Lord spare me and I will never do so any more The Judge notwithstanding the mans out-cries and sad condition must according to the tenor of the Law pass Judgment upon him and the Sentence of the Condemnation must be read to the Prisoner though it makes them fall down dead to hear it if he executes the Law as he ought to do And just thus it is concerning the Law of God Object 3. I but sometimes for all your haste the Judge doth also give some Pardons and forgive some offenders notwithstanding their offences though he be a Judge Answ. It is not because the Law is merciful but because there is manifested the love of the Judge not the love of the Law I beseech you to mark this distinction for if a man that hath deserved death by the Law be notwithstanding this forgiven his offence it is not because the Law saith spare him but it is the love of the Judge or Chief Magistrate that doth set the man free from the Condemnation of the Law But mark here the Law of Men and the Law of God do differ the Law of Man is not so irrevokable but if the Supream please he may sometimes grant a Pardon without satisfaction given for the offence but the Law of God is of this nature that if the Man be found under it and a transgrssor or one that hath transgressed against it before that Prisoner can be released there must be a full and compleat satisfaction given to it either by the mans own life or by the blood of some other man For without shedding of blood there is no remission Heb. 9. 22. that is there is no deliverance from under the curse of the Law of God and therefore however the Law of man may be made of none effect sometimes by shewing mercy without giving of a full satisfaction yet the Law of God cannot be so contented nor at the least give way that the person offending that should escape the curse and not be damned except some one do give a full and compleat satisfaction to it for him and bring the Prisoner into another Covenant to wit the Covenant of Grace which is more easie and soul-refreshing and sin-pardoning I say therefore you must understand that if there be a Law made that reaches the life to take it away for the 〈◊〉 given by the offender against it then it is clear that if the man be spared and saved it is not the Law that doth give the man this advantage but it is the meer mercy of the King either because he hath a ransom or satisfaction some other way or being provoked thereto out of his own love to the person whom he saveth Now thou also having transgressed and broken the Law of God if the Law be not executed upon thee it is not because the Law is merciful or can pass by the least offence done by thee but thy deliverance comes another way Therefore I say however it be by the Laws of
the Law command thee to love the Lord thy God with all thy soul with all thy strength with all thy might c. and can the natural man do this Jer. 13. 23. How can those that are accustomed to do evil do that which is commanded in this particular Can the Ethiopian change his skin or the Leopard his spots Doth the Law command thee to do good and nothing but good and that with all thy soul heart and delight which the Law as a Covenant of Works called for and can'st thou being Carnal do that But there is no man that hath understanding if he should hear thee say so but would say that thou wast either bewitched or stark mad Sixthly they that are under the Law are in a sad condition because that though they follow the Law or Covenant of Works I say though they follow it it will not lead them to Heaven no but contrariwise it will lead them under the Curse It is not possible saith Paul that any should be justified by the Law or by our following of it for by that is the knowledge of sin and by it we are condemned for the same which is far from leading us to life being the ministration of death 2 Cor. 3. and again Israel that followeth after the Law of righteousness hath not attained to the Law of righteousness wherefore because they sought it not by faith but by the Law and by the Works thereof Rom. 9. 30 31 32. Seventhly they that are under the Law are in a sad condition because they do not know whether ever they shall have any wages for their work or no they shall have no assurance of the pardon of their sins neither any hopes of eternal life but poor hearts as they are they work for they do not know what even like a poor Horse that works hard all day and at night hath a dirty Stable for his pains so thou mayest work hard all the days of thy life and at the day of death instead of having of a glorious rest in the Kingdom of Heaven thou mayest nay thou shalt have for thy sins the damnation of thy soul and body in Hell to all eternity for as much as I said before that the Law if thou sinnest it doth not take notice of any good work done by thee but takes its advantage to destroy and cut off thy soul for the sin thou hast committed Eighthly they that are under the Law are in a sad condition because they are under that administration upon whose souls God doth not smile they dying there for the administration that God doth smile upon his Children through is the Covenant of Grace they being in Jesus Christ the Lord of life and consolation but contrariwise to those that are under the Law for they have his frowns his rebukes his threatnings and with much severity they must be dealt withal For they break my Covenant and I regarded them not saith the Lord Heb. 8. 9. Ninthly they are in a sad condition because they are out of the faith of Christ they that are under the Law have not the faith of Christ in them for that dispensation which they are under is not the administration of faith The Law is not of faith saith the Apostle Gal. 3. 2. Tenthly because they have not received the Spirit for that is received by the bearing of faith and not by the Law nor the Works thereof Gal. 3. 2. Eleventhly in a word if thou live and die under that Covenant Jesus Christ will neither pray for thee neither let thee have one drop of his Blood to wash away thy sins neither shalt thou be so much as one of the least in the Kingdom of Heaven for all these priviledges come to souls under another Covenant as the Apostle saith For such are not under the Law but under Grace that is such as have a share in the benefits of Jesus Christ or such as are brought from under the first Covenant into the second or from under the Law into the Grace of Christs Gospel without which Covenant of Grace and being found in that there is no soul can have the least hope of eternal life no joy in the holy Ghost no share in the priviledges of Saints because they are tied up from them by the limits and bonds of the Covenant of Works For you must understand that these two Covenants have their several bounds and limitations for the ruling and keeping in subjection or giving of freedom to the parties under the said Covenants now they that are under the Law are within the compass and the jurisdiction of that and are bound to be in subjection to that and living and dying under that they must stand and fall to that as Paul saith To his own master he shall stand or fall The Covenant of Grace doth admit to those that are under it also liberty and freedom together with commanding of subjection to the things contained in it which I shall speak to further hereafter But now that the former things may be further made to appear that is what the sad condition of all them that are under the Law is as I have shewn you something of the nature of the Law so also shall I shew that the Law was added and given for that purpose that it might be so with those that are out of the Covenant of Grace First God did give the Law that sin might abound Rom. 5. 20. not that it should take away sin in any but to discover the sin which is already begotten or that may hereafter be begotten by Lust and Satan I say this is one proper work of the Law to make manifest sin it is sent to find fault with the sinner and it doth also watch that it may so do and it doth take all advantages for the accomplishing of its work in them that give ear thereto or do not give ear if it have the rule over them I say it is like a man that is sent by his Lord to see and pry into the labours and works of other men taking every advantage to discover their infirmities and failings and to chide them yea to throw them out of the Lords favour for the same Secondly Another great end why the Lord did add or give the Law it was that no man might have any thing to lay to the charge of the Lord for his condemning of them that do transgress against the same You know that if a man should be had before an Officer or Judge and there be condemned and yet by no Law he that condemns him might be very well reprehended or reproved for passing the Judgment yea the party himself might have better ground to plead for his liberty than the other to plead for the condemning of him but this shall not be so in the judgment day but contrariwise for then every man shall be forced to lay his hand on his mouth and hold his tongue at the Judgment of God when it is passed
Scripture Gal. 3. 10. which saith For as many as are of the Works of the Law are under the Curse mark they that are of the Works of the Law now for to be of the works of the Law it is to be of the works of the righteousness thereof that is to abstain from sins against the Law and to do the commands thereof as near as ever they can for their lives or with all the might they have and therefore I beseech you to consider it for mens being ignorant of this is the cause why so many go on supposing they have a share in Christ because they are reformed and abstain from the sins against the Law who when all comes to all will be damned notwithstanding because they are not brought out from under the Covenant of Works and put under the Covenant of Grace Object But can you in very deed make these things manifestly evident from the Word of God methinks to reason this is very strange that a man should labour to walk up according to the Law of God as much as ever he can and yet that men notwithstanding this should be still under the Curse Pray clear it Answ. Truly this doth seem very strange I do know full well to the natural man to him that is yet in his unbelief because he goeth by beguiled reason but for my part I do know it is so and shall labour also to convince thee of the truth of the same First Then the Law is thus strict and severe that if a man do sin but once against it he I say is gone for ever by the Law living and dying under that Covenant If you would be satisfied as touching the truth of this do but read the third of the Galations at the 10. verse Where it saith Cursed is every one that is not a man shall misss by that Covenant that continueth not in all mark in all things that are written in the book of the Law to do them pray mark here is a curse in the first place if all things written in the Book of the Law be not done and that continually too that is without any failing or one slip as I said before Now there is never a one in the world but before they did begin to yield obedience to the least command they in their own persons did sin against it by breaking of it the Apostle methinks is very notable for the clearing of this in that 3 of the Romans and also in the fifth in the one he endeavours for to prove that all had transgressed in the first Adam as he stood a common person representing both himself and us in his standing and falling Rom. 5. 12. Wherefore saith he as by one man sin entered into the World and death by sin and so death passed upon all men mark that but why for that all have sinned that is for as much as all naturally are guilty of original sin the sin that was committed by us in Adam So this is one cause why none can be justified by their obedience to the Law because they have in their first place broken it in their first parents But secondly In case this should be opposed and rejected by quarrelsome persons though there be no ground for it Paul hath another argument to back his Doctrine saying For we have proved already that both Jews and Gentiles are all under sin First As it is written there is none righteous no not one Secondly They are all gone out of the way they are together mark together become unprofitable there is none that doth good no not one Thirdly Their throat is an open Sepulchre with their tongues they have used deceit the poyson of asps is under their lips Fourthly Their mouths are full of cursing and bitterness Fifthly Their feet are swift to shed blood In a word Destruction and misery are in their ways And the way of peace they have not known Now then saith he having proved these things so clearly the conclusion of the whole is this That what thing soever the Law saith in both shewing of sin and cursing for the same it saith All to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3. 9 10 11 12 13 14 15 16 17 18 19. So that here I say lieth the ground of our not being justified by the Law even because in the first place we have sinned against it for know this for certain that if the Law doth take the least advantage of thee by thy sinning against it all that ever thou shalt afterwards hear from it is nothing but curse curse curse him For not continuing in all things that are written in the book of the Law to do them Secondly Thou canst not be saved by the righteous Lavv of God the first Covenant because that together with this thy miserable state by original and actual sins before thou didst follow the Law since thy turning to the Law thou hast committed several sins against the Law In many things vve offend all So that now thy righteousness to the Law being mixed with sometimes the lust of concupiscence forâ—idation coverousness pride heart-risings against God coldness of affection towards him backwardness to good duties speaking idle words having of strife in your hearts and such like I say these things being thus the righteousness of the Law is become do weak through this our flesh Rom. 8. 30 and so notwithstanding all our obedience to the Law we are yet through our weakness under the Curse of the Law for as I said before the Law is so holy so just and so good that it cannot allow that any failing or slip should be done by them that look for life by the same Cursed is every one that continueth not in every thing Gal. 3. 10. and this Paul knew full well which made him throw away all his righteousness But you will say that was his own Ansvver But it was even that which while he calls it his own he also calls it the righteousness of the Law see Phil. 3. 7 8 9 10. and to account it but dung but as dirt on his shoes and that that he might be found in Christ and so he saved by him without the deeds of the Law Rom. 3. 28. But thirdly Set the case the righteousness of the Law which thou hast was pure and perfect without the least flaw or â—auâ—o without the least mixture of the least sinful thought yet this would fall far short of presenting of thee blameless in the sight of God And that I prove by these arguments The first Argument is That that which is not Christ cannot redeem souls from the Curse It cannot compleatly present them before the Lord. Now the Law is not Christ Therefore the Moral Law cannot by all our obedience to it deliver us from the curse that is due to us Act. 4. 12. The second Argument is That that righteousness that is not the
to their eternal state but he heareth them as to several streights that they go through in this life I and gives them case and liberty from their trouble Here this poor wretch was almost perished for a little water and he cryed and God heard him yea he heard him out of Heaven Read also the 107 Psalm 23. 24 25 26 27 28 29. Psal. 106. 15. He gave them their desire and sent leanness to their souls But some may say methinks this is yet more strange that God should hear the Prayers the cries of those that are under the Law and answered them Answ. I told you before he doth not hear them as to their eternal state but as to their temporal state For God as their Creator hath a care of them and causeth the sun to shine upon them and the rain to distill upon their substance Mat. 5. 45. Nay he doth give the Beasts in the field their appointed food and doth hear the young Ravens when they cry Psal. 147. 9. which are far inferiour to man I say therefore that God doth hear the cries of his Creatures and doth answer them too though not as to their eternal state but may damn them nevertheless when they die for all that Secondly They may receive promises from the mouth of the Lord. There are many that have had promises made to them by the Lord in a most eminent manner and yet as I said before are such as are cast out and called the Children of the Bond-woman which is the Law see Gen. 21. 17 18. And the Angel of the Lord called out of Heaven to Hagar that was the Bond-woman saying fear not for God hath heard the voice of the Lad where he is Arise lift up the Lad and hold him in thine hand FOR I WILL MAKE OF HIM mark there is the promise For I will make of him of the son of the Bond-woman a great Nation Thirdly Nay they may go further for they may receive another heart than they had before and yet be under the Law There is no man I think but those that do not know what they say that will think or say that Saul was under the Covenant of Grace yet after he had talked with Samuel and had turned his back to go from him saith the Scripture God gave him another heart 1 Sam. 10. 9. another heart mark that and yet an out-cast a rejected person 1 Sam. 15. 26 29. Friends I beseech you let not these things offend you but let them rather beget in your hearts an enquiring into the truth of your condition and be willing to be searched to the bottom and also that every thing which hath not been planted by the Lords right hand may be rejected and that there may be a reaching after better things even the things that will not only make thy soul think thy state is good now but that thou mayest be able to look sin death hell the curse of the Law together with the Judge in the face with comfort having such a real sound effectual work of God Grace in thy soul that when thou hearest the Trumpet sound seest the graves flie open and the dead come creeping forth out of their holes when thou shalt see the Judgment set the books opened and all the world standing before the Judgment seat I say that then thou mayest stand and have that blessed sentence spoken to thy soul Come ye blessed of my Father wherit the Kingdom prepared for you from before the Foundation of the World Mat. 25. 34. Object But you wil say for all this we cannot believe that we are under the Law for these reasons As first because we have found a change in our hearts Secondly Because we do deny that the Covenant of Works will save any Thirdly Because for our parts we judge our selves far from legal principles for we are got up into as perfect a Gospel order as to matter of practice and discipline in Church Affairs as any this day in England as we judge Answ. First That mans belief that is grounded upon any thing done in him or by him only that mans belief is not grounded upon the death burial resurrection ascension and intercession of Jesus Christ for that man that hath indeed good ground of his eternal salvation his faith is settled upon that object which God is well pleased or satisfied withal which is that man that was born of Mary even her first-born Son that is he doth apply by faith to his soul the vertues of his death blood righteousness c. and doth look for satisfaction of soul no where else then from that neither doth the soul seek to give God any satisfaction as to justification any other ways but doth willingly and chearfully accept of and embrace the vertues of Christs death together with the rest of his things done by himself on the Cross as a Sacrifice and since also as a Priest Advocate Mediator c. And doth so really and effectually receive the glories of the same That thereby mark that thereby he is changed into the same image from glory to glory 2 Cor. 3. 18. Thus in general but yet more particular First To think that your condition is good because there is some change in you from a loose prophane life to a more close honest and civil life and conversation I say to think this testimony sufficient for to ground the stress of thy salvation upon is very dangerous First Because such a soul doth not only lay the stress of its salvation besides the man Christ Jesus that died upon the Cross But Secondly Because that his confidence is not grounded upon the Saviour of sinners but upon his turning from gross sins to a more refined life and it may be to the performance of some good duties which is no Saviour I say this is very dangerous therefore read it and the Lord help you to understand it for unless you lay the whole stress of the salvation of your souls upon the merits of another man namely Jesus and that by what he did do and is a doing without you for certain as sure as God is in Heaven your souls will perish And this must not be notionally neither as with an assenting of the understanding only but it must be by the wonderful invisible invincible power of the Almighty God working in your souls by his Spirit such a real saving holy saith that can through the operation of the same Spirit by which it is wrought lay hold on and apply these most heavenly most excellent most meritorious benefits of the man Christ Jesus not only to your heads and fancles but to your very souls and consciences so effectually that you may be able by the same faith to challenge the power madness malice rage and destroying nature either of sin the Law death the Devil together with hell and all other evils throwing your souls upon the death burial resurrection and intercession of that man Jesus without Rom. 8 32
labour to lay more sins upon his back Canst thou hear that he suffered the pains the fiery flames of Hell and canst thou find in thy heart to add to his groans by slighting of his sufferings O hard hearted wretch How canst thou deal so unkindly with such a sweet Lord Jesus Quest. But why did Christ offer himself in sacrifice Answ. That thou shouldest not be thrown to the very Devils Quest. But why did he spill his precious blood Answ. That thou mightest enjoy the joys of Heaven Quest. But why did he suffer the pains of Hell Answ. That thou mightest not fry with the devil and damned souls Quest. But could not we have been saved if Christ had not died Answ. No for without shedding of blood there is no remission and besides there was no death that could satisfie Gods justice but his which is evident because there was none in a capacity to dye or that was able to answer an infinite God by his so suffering but he Quest. But why did God let him dye Answ. He standing in the room of sinners and that in their names and natures Gods justice must fall upon him for justice takes vengeance for sin wheresoever it finds it though it be on his dear Son Nay God favoured his Son no more finding our sins upon him then he would have favoured any of us For should we have died so did he Should we have been made a curse so was he Should we have undergone the pains or hell so did he Quest. But did he indeed suffer the torments of hell Answ. Yea and that in such an horrible way too that it is unspeakable Quest. Could he not have suffered without his so suffering would not his dying only of a natural death have served the turn Answ No in no wise The sins for which he suffered called for the torments of hell the condition in which he died did call for the torments of hell for Christ did not dye the death of a Saint but the death of a Sinner of a cursed and damned sinner because he stood in their rooms Gal. 3. 13. the Law to which he was subjected called for the torments of hell the nature of Gods justice could not bate him any thing the death which he was to suffer had not lost its sting all these being put together do irresistibly declare unto us that he as a sacrifice did suffer the torments of hell But Secondly had he not died and suffered the cursed death the Covenant had been made void and his suretiship would have been forfeited and besides this the world damned in the Flames of Hell fire therefore his being a sacrifice was one part of the Covenant for the terms of the Covenant was that he should spill his blood Zech. 9. 10 11. O blessed Jesus O blessed Grace Quest. But why then is his death so slighted by some Answ. Because they are enemies to him either through ignorance or presumption either for want of knowledge or out of malice for surely did they love or believe him they could not chuse but break and bleed at heart to consider and to think of him Zech. 12. 10 11. Thus passing this I shall now speak something to Christs Priestly Office but by the way if any should think that I do here spin my thread too long in distinguishing his Priestly Office from his being a sacrifice they supposing that for Christ to be a Priest and a Sacrifice is all one and the same thing and it may be it is because they have not thought on this so well as they should Namely that as he was a sacrifice he was passive Isa. 53. that is led or had away as a lamb to his sufferings But as a Priest he was active that is he did willingly and freely give up his body to be a sacrifice He hath given his life a ransom for many This consideration being with some weight and clearness on my spirit I was and am caused to lay them down in two particular heads And therefore The second thing that I would speak something to it is this that as there were Priests under the first Covenant so there is a Priest under this belonging to this New Covenant a high Priest the chief Priest as it is clear where it is said We having an high Priest over the House of God Heb. 10. 21. Chap. 3. 1 Chap. 5. 5 10. and Chap. 7. 24 25 26. Chap. 8. 1 4. Now the things that I shall treat upon are these First I shall shew you the Qualifications required of a Priest under the Law Secondly his Office and thirdly how Jesus Christ did according to what was signified by those under the Law I say how he did answer the Types and where he went beyond them For his Qualifications First They must be called thereto of God No man take this honour upon him but he that is called of God as Aaron Heb. 5. 4. Now Aarons being called of God to be a Priest signifies that Jesus Christ is a Priest of Gods appointment such a one that God hath chosen likes of and hath set on work called of God an high Priest c. ver 10. Secondly The Priests under the Law they must be men compleat not deformed Speak unto Aaron saith God to Moses saying Whosoever he be of thy seed in their generations that hath any bleinish let him not approach to offer the bread of his God for whatsoever man he be that hath a blemish he shall not approach if he be a blind man or a lame man or he that hath a flat nose or any thing superfluous or a man that is broken footed or broken handed or crookt backt or a dwarf or he that hath a blemish in his eye or be scurvy or scabbed or hath his stones broken No man that hath a blemish of the seed of Aaron the Priest shall come nigh to offer offerings of the Lord made by fire he hath a blemish he shall not come nigh to offer the bread of his God Levit. 21. 17 18 19 20 21. What doth all this signifie but that in the first place he must not be lame to signifie he must not go haltingly about the work of our salvation 2. He must not be blind to signifie that he must not go ignorantly to work but he must be quick of understanding in the things of God 3. He must not be scabbed to signifie that the Priest must not be corrupt or filthy in his Office 4. In a word he must be every ways compleat to signifie to us that Jesus Christ was to be and is most compleat and most perfect every way an acceptable high Priest in things pertaining to God in reference to this second Covenant Thirdly The Priests under the Law were not to be hard hearted but pitiful and compassionate willing and ready with abundance of bowels to offer for the people and to make an atonement for them Heb. 5. 1 2. To signifie that Jesus Christ should be a
This is now a wrong faith as is evident in that it is placed upon a wrong object for mark this faith is not placed assuredly on Gods grace alone through the blood and merits of Christ being discovered effectually to the soul but upon God through those things that God hath given iâ— as of gifts either to preach or pray or great works or the like which will assuredly come to nought as sure as God is in Heaven if no better faith and ground of faith be found out for thy soul savingly to rest upon As to the second cause of the Objection which runs to this effect God loves men upon the account of their believing I answer that God loves men before they believe he loves them he calls them and gives them faith to believe But God who is rich in grace with his great love wherewith he loved us when when we believed or before even when we were dead in our sins and so far off from believers hath quickned us together with Christ by grace you are saved Eph. 2. 4 5. Now also I suppose that thou wilt say in thy heart I would you would shew us then what is saving faith which thing it may be I may touch upon a while hence in the next thing that I am to speak unto O they that have that are safe indeed The Second Thing THe second Thing that I am to speak unto is this Who they are that are actually brought into this free and unchangable grace and also how they are brought in Answ. Indeed now we are come to the pinch of the whole discourse and if God do but help me to run rightly thorow this as I do verily believe he will I may do thee Reader good and bring glory to my God The Question containeth these two branches First who are brought in Secondly how they are brought in the first is quickly answered Christ Jesus came into the world â—o save sinners Jewish sinners Gentile sinners Old sinners Young sinners great sinners the chiefest of sinners 1 Tim. 1. 14 15. Rom. 5. 7 8 9 10. 1 Cor. 6. 9 10. Mat. 21. 31. Publicans and Harlots that is Whores and Cheaters Exactors shall enter into the Kingdom of Heaven For I came not saith Christ to call the righteous but sinners to repentance Mark 2. 17. A sinner in the Scripture is described in general to be a transgressor of the Law 1 John 3. 4. Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law But particularly they are described in a more particular way as first such as in whom dwelleth the devil Ephes. 2. 2 3. Secondly such as will do the service of him John 8. 44. Thirdly such as are enemies to God Col. 1. 21. Fourthly such as are 1 Cor. 6. 9 10. 2 Chron. 33. 1 2 3 4 5 6 7 8 9 10 11 12 c. Acts 9. 1 2 3. 1 Tim. 1. 14 15 16. Acts 19. 19. Acts 2. 36 37. Drunkards Whoremasters Liars Perjured Persons Covetous Revilers Extortioners Fornicators Swearers possessed with Devils Thieves Idolaters Witches Sorcerers Conjurers Murderers and the like these be sinners and such sinners that God hath prepared Heaven Happiness Pardon of Sin and an inheritance of God with Christ with Saints with Angels if they do come in and accept of Grace as I might prove at large For Gods grace is so great that if they do come to him by Christ presently all is forgiven them therefore never object that thy sins are too great to be pardoned but come taste and see how good the Lord is to any whosoever comes unto him The second thing is How are these brought into this everlasting Covenant of Grace 2. Answ. When God doth indeed and in truth bring in a sinner into this most blessed Covenant for so it is he usually goeth this way First He slays or kills the party to all things besides himself and his Son Jesus Christ and the comforts of the Spirit For the clearing of this I shall shew you first with what God kills secondly how God kills and thirdly to what God kills those whom he makes alive in Jesus Christ. For the first When God brings sinners into the Covenant of Grace he doth first kill them with the Covenant of Works which is the Moral Law or Ten Commandments This is Pauls Doctrine and also Pauls experience It is his Doctrine where he saith The ministration of death engraven in stones the ministration of condemnation which is the Law in that place called the Letter kills 2 Cor. 3. 6 7 8 9. The Letter saith he killeth or the Law or the ministration of death which is another place is called a sound of words Heb. 12. 19. because they have no life 〈◊〉 them but rather death and damnation through our inability to fulfill them Rom. 8. 3. doth kill 2 Cor. 6. Secondly It is his experience where he saith I was alive once that is to my own things Phil. 3. 7 8 9 10. without the Law that is before God did strike him dead by it but when the commandment came that is to do and exercise its right Office on me which was to kill me then sin revived and I died and I was killed and the commandment or the Law which was ordained to be unto life I found to be unto death For sin taketh occasion by the commandment deceived me and thereby slew me Rom. 7. 9 10 11. And indeed to speak my own experience together with the experience of all the Saints they can seal with me to this more or less Quest. But how doth God kill with this Law or Covenant Answ. First by opening to the soul the spirituality of it The Law is spiritual saith he but I am carnal sold under sin Rom. 7. 14. Now the spirituality of the Law is discovered this way First by shewing to the soul that every sinful thought is a sin against it I sinner when the Law doth come home indeed upon thy soul in the spirituality of it it will discover such things to thee to be sins that now thou lookest over and regardesâ—â—â— that is a remarkable saying of Paul when he saith Sin revived and I died sin revived saith he as if he had said those things that before I did not value nor regard but looked upon them to be trifles to be dead and forgotten but when the Law was fastened on my soul it did so raise them from the dead call them to mind so muster them before my face and put such strength into them that I was over-mastered by them by the guilt of them Sin revived by the commandment or my sins had mighty strength life and abundance of force upon me because of that insomuch that it killed me Mat. 5. 28. Secondly It sheweth that every such sin deserveth eternal damnation Friends I doubt there be but few of you that have seen the spirituality of the Law of Works but this is one thing in which it discovereth
sins of Thousands and Thousands and all at once This also is one means to make souls tender of sin it is the burned child that feareth the fire to make them humble in a sense of their own vileness to make them count every thing that God giveth them a mercy to make much of the least glimpse of the love of God and to prize it above the whole world O sinners were you killed indeed then Heaven would be Heaven and Hell would be Hell indeed but because you are not wrought upon in this manner therefore you count the ways of God as bad as a good man counteth the ways of the devil and the ways of the devil and hell as good as a Saint doth count the ways of God Fourthly Again God is fain to go this way and all to make sinners make sure of Heaven So long as souls are senseless of sin and what a damnable state they are in by nature so long they will even dally with the Kingdom of Heaven and the Salvation of their own poor souls but when God cometh and sheweth them where they are and what is like to become of them if they miss of the Crucified Saviour Oh then saith the soul would I were sure of Jesus what shall I do to get assurance of Jesus And thus is God forced as I may say to whip souls to Jesus Christ they being so secure so senseless and so much their own enemies as not to look out after their own eternal advantage Fifthly A fifth reason why God doth deal thus with sinners it is because he would bring Christ and the Soul together in a right way Christ and Sinners would never come together in a beloved posture they would not so suitably suit each other if they were not brought together this way the sinner being killed O when the sinner is killed and indeed struck dead to every thing below a naked Jesus how suitably then doth the Soul and Christ suit one with another Then here is a naked sinner for a righteous Jesus a poor sinner to a rich Jesus a weak sinner to a strong Jesus a blind sinner to a seeing Jesus an ignorant careless sinner to a wise and careful Jesus O how wise is God in dealing thus with the sinner he strips him of his own knowledge that he may fill him with Christs he killeth him for taking pleasure in sin that he may take pleasure in Jesus Christ c. Sixthly But sixthly God goeth this way with sinners because he would have the glory of their salvation Should not men and women be killed to their own things they would do sacrifice unto them and instead of saying to the Lamb THOU ART WORTHY Rev. 5. 9. Job 40. 14. Rom. 3. 27. Ephes. 2. 8 9. Tit. 3. 5. they woul say their own arm their own right hand hath saved them but God will cut off boasting from ever entring within the borders of eternal glory for he is resolved to have the glory of the beginning the middle and the end of the contriving and saving and giving salvation to them that enter into the joys of everlasting glory That they may be called the trees of righteousness the planting of the Lord that he may be glorifyed Isa. 61. 3. I might have run thorow many things as to this but I shall pass them and proceed Now Secondly The soul being thus killed to it's self its sins its righteousness faith hope wisdom promises resolutions and the rest of its things which it trusted in by nature In the next place it hath also given unto it a most glorious perfect and never-fading life which is first a life imputed to it yet so really that the very thought of it in the soul hath so much operation and authority especially when the meditation of it is mixed with faith as to make it though condemned by the Law to triumph and to look its enemies in the face with comfort notwithstanding the greatness of the multitude the fierceness of their anger and the continuation of their malice be never so hot against it This imputed life for so it is is the obedience of the Son of God as his righteousness in his suffering arising ascending interceding and so consequently triumphing over all the enemies of the soul and given to me as being wrought on purpose for me So that is is there righteousness in Christ that is mine Is there perfection in that righteousness that is mine did he bleed for sin it was for mine Hath he overcome the Law the Devil and Hell the victory is mine and I am counted the Conqueror Nay more than a conqueror through him that hath loved me and I do count this a most glorious life for by this means it is that I am in the first place proclaimed both in Heaven and Earth guiltless and such a one who as I am in Christ am not a sinner and so not under the Law to be condemned but as holy and righteous as the Son of God himself because he himself is my holiness and righteousness and so likewise having by this all things taken out of the way that would condemn me Sometimes I bless the Lord my soul hath had the life that now I am speaking of not only imputed to me but the very glory of it upon my soul For upon a time when I was under many condemnings of heart and feared because of my sins my soul would miss of eternal glory methought I felt in my soul such a secret motion as this Thy righteousness is in Heaven together with the splendour and shining of the spirit of grace in my soul which gave me to see clearly that my righteousness by which I should be justified from all that could condemn was the Son of God himself in his own person now at the right hand of his Father representing me compleat before the mercy-seat in his own self so that I saw clearly that night and day where ever I was or what ever I was a doing still there was my righteousness just before the eys of divine glory so that the Father could never find fault with me for any insufficiency that was in my righteousness being it was compleat neither could he say where is it because it was continually at his right hand Also at another time having contracted guilt upon my soul and having some distemper of body upon me supposed that death might now so seize upon as to take me away from among men then thought I what shall I do now is all right with my soul have I the right work of God on my soul Answering my self No surely and that because there were so many weaknesses in me yea so many weaknesses in my best duties for thought I how can such a one as I find mercy whose heart is so ready to evil and so backward to that which is good so far as it is natural Thus musing being filled with fear to die these words came in upon my soul Being
thou must believe that in the days of Tibereas Caesar when Herod was Tetrarch of Galilee and Pontius Pilate Governour of Judea that in those days he was crucified or hanged on a tree between two Thieves which by computation or according to the best account is above sixteen hundred years since Thirdly thou must also believe that when he did hang upon that Cross of Wood on the Mount Calvary that then he did dye there for the sins of those that did dye before he was Crucified also for their sins that were alive at the time of his Crucifying and also that he did by that one death give satisfaction to God for all those that should be born and believe in him after his death even unto the Worlds end I say this thou must believe upon pain of eternal Damnation that by that one death that when he did dye he did put an end to the curse of the Law and Sin and at that time by his death on the Cross and by his Resurrection out of Joseph's Sepulchre he did bring in a sufficient Righteousness to clothe thee withall compleatly For by one offering he hath for ever perfected them that are sanctified not that he should often offer himself for then must he often have suffered since the foundation of the World but now ONCE in the end of the World hath he appeared to put or do away Sin by the sacrifice of himself Namely when he hanged on the Cross. For it is by the offering up of the Body of this blessed Jesus Christ ONCE for all Indeed other Priests may offer oftentimes Sacrifices and Offerings which can never take away Sins but this Man this Jesus this annointed and appointed sacrifice when he had offered ONE sacrifice for sins for ever sat down on the right hand of God But because thou in thy pursuit after the faith of the Gospel wilt be sure to meet with devils hereticks particular corruptions as unbelief ignorance the spirit works animated on by suggestions false conclusions with damnable doctrines I shall therefore briefly besides what hath been already said speak a word or two more before I leave thee of further advice especially concerning these two things First How thou art to conceive of the Saviour Secondly How thou art to make application of him First For the Saviour thou must look upon him to be very God and very Man not man only nor God only but God and Man in one Person both natures joyned together for the putting of him in a capacity to be a suitable Saviour suitable I say to answer both sides and parties with whom he hath to do in the office of his Mediatorship and being as a Saviour Secondly Thou must not only do this but thou must also consider and believe that even what was done by Jesus Christ it was not done by one nature without the other but thou must consider that both natures both the God-head and the man-hood did gloriously concur and joyn together in the undertaking of the Salvation of our Bodies and Souls not that the God-head undertook any thing without the Man-hood neither did the Man-hood do any thing without the Vertue and Union of the God head and thou must of Necessity do this otherwise thou canst not find any sound ground and footing for thy Soul to rest upon For if thou look upon any of these asunder that is to say the God-head without the Man-hood or the Man-hood without the God-head thou wilt conclude that what was done by the God-head was not done for man being done without the Man-hood or else that that which was done with the Man-hood could not answer Divine Justice in not doing what it did by the Vertue and in Union with the God-head for it was the God-head that gave Vertue and Value to the suffering of the Man-hood and the Man-hood being joyned therewith that giveth us an interest into the heavenly glory and comforts of the God-head What ground can a man have to believe that Christ is his Saviour if he do not believe that he suffered for Sin in his Nature And what ground also can a man have to think that God the Father is satisfied being infinite if he believe not also that he who gave the satisfaction was equal to him who was offended Therefore Beloved when you read of the offering of the Body of the Son of Man for our Sins then Consider that he did it in Union with and by the help of the eternal God-head How much more shalâ— the Blood of Christ who through the eternal Spirit offered himself without spot to God purge your Consciences from dead Works c. And when thou readest of the glorious Works and â—plendour of the God-head in Christ theâ—â— consider that all that was done by the God-head it was done as it had union and communion with the Man-hood And then thou shalt see that the Devil is overcome by God-man Sin Death Hell the Grave and all overcome by Jesus God-man and then thou shalt find them overcome indeed They must needâ—â—e overcome when God doth overcome them and we have good ground to hope the Victory is ours when in our Nature they are overcome 2. The second thing is how to apply or to make application of this Christ to the Soul And for this there is to be considered the following particulars First that when Jesus Christ did thus appear being born of Mary he was looked upon by the Father as if the sin of the whole World was upon him â—ay further God did look upon him and account him the Sin of Man He hath made him to be Sin for us 2 Cor. 5. 21. That â—â—is God made his Son Jesus Christ our Sin or reckoned him to be not only a Sinner but the very bulk of Sin of the whole World and condemned him so severely as if he had been nothing but Sin For what the Law could not do in that it was weak through the flesh God sent forth his Son in the likeness of sinful flesh and for Sin condemned Sin in the flesh That is for our Sins condemned his Son Jesus Christ as if he had indeed and in truth been our very Sin and yet altogether without Sin 2 Cor. 5. 21. Rom. 8. 3. Therefore as to the taking away of thy Curse thou must reckon him to be made Sin for thee And as to his being thy Justification thou must reckon him to be thy Righteousness for saith the Scripture He that is God hath made HIM to be SIN for us though he knew no Sin that WE might be made the RIGHTEOUSNESS of God in HIM Secondly Consider for whose sakeâ— all this glorious design of the Father and the Son was brought to pass and that you shall find to be for Man for sinful Man 2 Cor. 8. 9. Thirdly The terms on which it is made ours and that you will find to be a free gift meerly arising from the tender-heartedness of God You are justified freely by his