times of the Law God gave his Spirit but only to some few extraordinary men as Prophets c. in the beginning of the Gospel God poured it downe upon many more upon Apostles and many Brethren but not all but now in the last daies upon all flesh for I take it that this Prophesie of Ioel relates to the last daies though in the beginnings of it it was fulfilled in the Apostles time add so Ierem. 31.34 And they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall shall know me from the least of them unto the greatest of them saith the Lord speaking of the last daies it is said They shall all know me So Isa 65.20 The childe shall dye an hundred years old i. e. in knowledge very Children shall have the Spirit poured downe upon them O what a glorious time will this be when all the Saints shall be filled with the Spirit when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him and how should this stirre up every one of us upon whom these last daies are coming if not come to labour after the Spirit Is it not a shame that the nearer this time comes the more Carnal instead of Spiritual we should be Obs 3. All grace it from the Spirit of God the spirit of grace we have no grace in our Nature but all is from the Spirit as the fruits thereof Gal. 5.22 23. But the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Obs 4. The gift of the Spirit is the gift of Free Grace This is taken from those words the Spirit of Grace interpreted in the latter sense Obs 5. One maine and special work that the Spirit of God puts Souls upon where it is is the work of Supplication or Prayer and Supplications the Spirit coming from God it loves much to be carrying out those Souls where it is to God Prayer it is a Natural work to that Soul where the Spirit is and as the Spirit of God puts Souls upon Prayer so the Spirit of God acts the Saints in Prayer or as the Apostle saith Rom. 8. Prayes in them sometimes by enabling them with words sometimes by filling them with groanes unutterable i. e. a Soul that prayes by the Spirit hee hath inward groanings for many things more than hee can utter it may be he speaks one Petition and at that instant groanes for twenty the groanings of the spirits in the Saints hearts whilst they are in prayer being farre more large and extensive than the expressions of the mouth are or can bee and which may bee a matter of abundant comfort to us the answer of God is not according to the expressions of our mouth but the desires and groanings of his owne Spirit O would we know then how to pray as we should let us labour for the Spirit we shall never pray without it perhaps we may speak good words and fine expressions as many can who yet never prayed in their lives and know no more what Prayer means than I know the way to Rome but alas prayer doth not lye in these things in speaking good Language and putting up fine Petitions if that be all no Prayer is another thing it is the breathings of the Spirit in the hearts of the Saints after God and to God many times that soul prayes and that excellently powerfully who perhaps is not able to speak a word or if hee do hee is not able to speak ten words true sense together when as another which speaks fluently and orderly and that for houres together perhaps prayes not a word all that time Observ 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary This I gather from the last thing in opening the words viz. the time when this shall bee that day Hence the word pouring is much used when the giving of the Spirit in the last dayes is spoken of denoting an abundant measure of the Spirit which shall at this time bee given forth for what was formerly wherein God did as it were drop his Spirit now hee poures it forth and the reasons are because God hath greater works to do in the last dayes and the Church comes nearer to mans estate and the people of God have more and greater enemies to incounter with than in former times they had and therefore God gives them more of the Spirit what a mercy then is it to be brought forth and to live in the last dayes And how doth it call upon us all the nearer these times draw on to bee the more spiritual Thus much for the Observations from the first part of the words I come now to the second the effects of this powring forth of the Spirit They shall look on him whom they have pierced Observ 7. The sins of beleevers do pierce Jesus Christ This is implied in that they look upon him whom they have pierced Observ 8. Christ must bee looked upon as pierced by us before wee can mourn They do not mourn nor shed a tear till then Observ 9. When Christ is looked upon as pierced by us then wee shall mourn They look on him and do mourn Observ 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning And they shall mourn for him as one mourneth for his onely Son Observ 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit I will poure out my Spirit and they shall look and they shall mourn I shall wave all these and pitch upon one Observation from the latter part of the words which is this viz Observ True Gospel-humiliation doth arise from a looking upon a pierced Christ In the opening of this point I shall shew 1 That it doth not arise from any other thing and doth from this 2 What manner of looking upon Jesus Christ that is which doth beget true mourning or Gospel-humiliation 3 How this Gospel-humiliation is begotten in the soul from a looking upon Jesus Christ Of the first That it doth not arise from any other thing and doth from this 1 It doth not arise from nature There is a kinde of humility in many a man by nature but this is not Gospel-humility and there is too a natural sorrow but this is not Gospel-humiliation This is an herbe that grows not in Natures garden any other humiliation saving Gospel-humiliation may grow there 2 It doth not arise from imitation of others the examples of others Some things which are not natural are done by imitation as an Ape will do many things by imitation which are not natural but this doth arise from hence seeing another humbled and imitating him 3 It doth not arise from a sense or discerning of sin in a man Many there are who see their sin and will acknowledge the same natural light
his tears his fastings his humiliations his lamentations his leaving of sin and doing of good stands engaged as it were to give him Heaven and Salvation he then walks legally when the course and stream of his life and actions runs this way that all his prayers humiliations resolutions covenants resisting of sin c. is to this very end that God hereby would be moved to pardon his sins justifie him give him Heaven and eternal life which had hee not some hope to procure by these things hee would neither pray nor hear nor mourn for sin nor doe any thing else he then most certainly walks legally after the flesh 3 When a man in his obedience hath altogether respect to the external or outward part of the Law contenting himself if that be but done never looking to the internal or spiritual part thereof his walking is legal and after the flesh In this manner did the Scribes and Pharisees those great Legalists apply themselves to the keeping of the Law by a litteral observance of what it required accounting it kept when the external works which the Law required should be done was performed or the outward act of sin shunned which the Law willed them to forbear Upon which ground according to the principles and practices of the Pharisees Paul saith of himself that hee whilst hee continued a Pharisee was touching the righteousness of the Law blameless Phil. 3.6 upon this ground likewise doe the Papists assert their Opus operatum the work done as sufficient to Justification and Salvation never regarding how the same is done Now whensoever a man in Prayer hearing the Word or any other Duty hath only respect to the external part contenting himself with that if that bee done never looking to the spiritual performance thereof he walks legally 4 When a man blesseth himself in his obedience and pronounceth himself happy because of that he walks legally Thus Paul whilst hee was a Pharisee did blesse himself in his way Rom. 7.9 I was alive without the law once i. e. so long as I gave up my self to an outward observance of the law being without the law in respect of the true spiritual meaning thereof I was alive in my owne conceit I thought all was well with me and that I was a happy man Thus likewise the proud Pharisee Luke 18.11 12. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tithes of all that I possesse how doth hee blesse himself in his way of works and crow it over the poor Publican because hee was a Sinner and had no works When therefore a man blesseth himself in his obedience and thinks himself some body pronouncing himself happy because of this as many men will say I thank God all is well with me I have no doubt about my Salvation I am not nor never was I a Drunkard or Swearer c. I was never given to cheat or cousen as others my Neighbours will doe but I pray and read good Books and hear good Sermons c. a man then walks legally after the flesh 5 When a man performes his obedience ever and altogether in his owne strength the law as a covenant of works it calls for obedience but it gives a man no strength but what he hath of his owne to doe it Hence it is called a voyce of words Heb. 12. and a killing letter 2 Cor. 3. because it requires obedience under penalty of death and knowes the creature hath no strength to obey and yet gives him none and so by its very command it kills all those that are under it Now when a man sets himself to keep the law in his owne strength neither finding nor knowing nor feeling nor looking after nor desiring any other strength to enable him to doe his duty then his owne he then walks legally after the Flesh and all his obedience is obedience to a covenant of works Thus much of the Second particular what remaines I leave unto the next opportunity Why Legal walking is walking after the Flesh SERMON IV. Rom. 8.1 Who walk not after the flesh WEe are now upon the Character of those Persons who are freed from Condemnation they are such who walk not after the flesh but after the Spirit Flesh and Spirit in this place by the acception of the termes in other places and the consideration of the scope of the Apostle in this are as I told you the last day to be understood either of the Law and the Gospel or the old and new man Walking after the flesh that is either legal walking or walking after the corrupt principles of the old man Walking after the Spirit that is either Gospel walking or walking after the renewed principle of the new man I began with the words in the first acceptation as they hold forth Legal and Gospel walking and so I laid downe these Propositions viz That Legal walking is walking after the flesh Gospel walking is walking after the Spirit Concerning the first I have shewed 1 What I mean by Legal walking 2 When a man's walk is a Legal walk I now proceed to the third 3 Why Legal walking is called walking after the flesh Ans 1. Because there is nothing of the Spirit of God that goes along with a legal walk The Spirit was not given by the Covenant of works and therefore so long as a man walks in the way of that Covenant there is nothing of the Spirit of God that goes along with him Now we usually call that flesh that hath not Spirit in it take a man when he is dead wee say hee is flesh nothing but flesh because the Soul and Spirit is gone so take a legal Walker hee is flesh his walking is flesh because there is nothing of the Spirit of God in him nor his walking hee praies but there is nothing of the Spirit of God in his prayers and therefore though hee pray dayes and weeks and months together all is but flesh he mourns and humbles himself for sin resolves vowes and strives against it but doing all this in a legal manner there is nothing of the Spirit of God in all this and so all is but flesh 2 Because Legal walking is walking in the way of Nature the Covenant of works was given to Adam as out common person and sois in the Nature of every man Rom. 2.14 15. For when the Gentiles which have not the law doe by nature the things contained in the law these having not the law are a law unto themselves which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the meane while accusing or else excusing one another Now in Scripture phrase Nature is called flesh Joh. 3.6 That which is borne of the flesh is flesh i.e. that which is borne of meer Nature can be no more but
and worke and worke but to beleeve on Christ who hath purchased salvation for poor sinners and gives it out freely without any merit or desert of theirs they make this use of it to throw off all If God will save them which is all they have a care for they will do nothing now for God or the glory of God As it is with young trees in the transplanting of them usually most of them wither and come to nothing So take a company of Legal walkers and go about to transplant them bring them from the Law to the Gospel and there are but few of them that will not miscarry and come to nothing in the removing When the Law is gone and the fear of Hell is off their hearts they will do nothing for the love of God or the glory of God I have read of a man that was so exact in duty that hee would never go forth in the morning but hee would first go to prayer by himself and when hee had prayed hee would say to himself Now Devil do thy worst and all the day long would haunt the Ale-houses Taverns and Whore-houses and come home again at night and go to pray Take the generation of Professors throughout the world and their Religion is such a kinde of Religion as this mans was though I will not say they are so prophane as hee every legal conscience is not so large yet usually they go on in a track of duties They will serve God morning and evening and if this bee done though the world and Devil have their hearts all the day besides yet they thinke all is well and that by their morning and evening prayers they make God amends for all their sin their pride their worldlinesse wantonnesse uncleannesse all the day besides There are some Papists they say that alwayes carry a Crucifix about with them and when they have been drunk or unclean or blasphemed God c. Their manner is to take their Crucifix and kiss that and howle over it a while and when they have so done they will return to their sin again So there are many Professors who though they have not their Crucifixes yet somewhat they have which serves them instead thereof which ordinarily is some outward duty and when they have committed any sin they run to their duty and there lick themselves whole and having so done back from their duty to their sin again You therefore that are Professors look to your selves I say look to your selves for as a godly man saith there are many hundred Professors which bear forth a broad profession and make a glorious shew in the eyes of the world who will bee found to bee sons of Ishmael at the last day bare Legal Professors And with this kinde of Profession a man may and many there are which do go bravely through the world with top and top gallant up carrying the applause of Town and Country where they dwell for men of excelling godliness and honesty and yet bee strangers to Jesus Christ and true Gospel-holiness for all this In good earnest therefore look to your selves Professors and consider seriously the ground you stand upon whether it bee Legal or Gospel-ground lest after you have travelled many miles as you come heaven-ward you are found to be nearer hell then when you first set out Use 2. By this wee may also take a scantling of our actions as well as our persons Wee may know what they are and what worth they have in them To know the worth of our actions wee are not to judge by the outward plausibleness of them but the principle whence they flow if the principle bee a Gospel-principle though the action bee ever so poor weake and mean in it self and despicable in the eyes of others yet the action is good and accepted of God If the Law bee the principle though the action bee ever so glorious yet it is Flesh and abominable to God Why doth the Apostle Heb. 11. so highly commend the works of the godly Patriarchs many of which for the outward act were poor and low and mean but because the principle whence they did flow was a Gospel-principle they sprang from faith the worthiness of the principle makes the action though ever so poor and low in it self worthy And why are the howlings of Cain the tears of Esau the humiliations of Ahab the confessions and repentance of Judas so branded in Scripture but because the principle whence they did flow was Legal the principle being Flesh though ever so shining and glorious otherwise to bee filthy and abominable to God The Apostle tells us Rom. 8. Those that are in the flesh cannot please God So let mee say There is never an action which is an action of the Flesh as every pure Legal action is that either is or can be pleasing to God Yea the actions of Saints themselves having Flesh in them would bee abhorring to God did not Christ the High Priest of the Saints seperate between the precious and the vile in their actions and present onely the precious to his Father So displeasing is Flesh to God that even the actions of those whom hee loves as the apple of his eye would bee a stinking smell to him were there any thing of Flesh in them when they come before him Why is it said of Paul at his conversion Behold hee prayeth why then hee prayed before hee was a Pharisee and the Pharisees used to make long prayers they made a trade of praying why because though hee prayed before yet so long as hee was a Pharisee and walked Legally all his praying was but a little of the Flesh and God will not own it by the name of praying But now when there was a beam of Gospel-light darted into his soul and a little of the Spirit of God in his prayer God streightway owns it Behold hee prayeth Paul made many prayers before whilst hee was a Legalist and God will not own one of them and now he makes but one with a little of the Spirit and God streightway owns that So there is many a man and woman that sayes over a prayer sometimes and thinks God indebted to him when alas poor soul when the reckoning day comes wherein hee expects his reward for his worke hee shall finde to his woe that God will not owne any of these his prayers but God will say to him as to those hypocritical fasters the Prophet speaks of When yee fasted fasted yee at all to mee even to mee saith the Lord So will God say Man woman thou hast prayed but didst thou pray to mee at all to mee were not all thy prayers because thou wast afraid of hell or because thy conscience whipped thee to it or thou hadst a design hereby to get credit amongst thy friends and neighbours c. Is this praying to mee Or will God say to them as Christ said to those Mat. 7. who come to him with Lord Lord in their mouthes wee have
own heart therein though it may bee at that time hee could through faith say notwithstanding all my sin I am the childe of God yet hath hee not felt in himselfe that sweet and spiritual communion hee had with his Father at another time and good reason for it hee hath walked at a distance from God and therefore though God loves him still and acknowledgeth him for his childe yet to the end hee may better learn to know himselfe and to know his Father God will for a time walke at a distance from him As when a childe hath been stubborn and disobedient to his Father though his Father loves him still as his childe and will not dis-inherit him for all this yet the Father to make the childe know himself and know his Father will carry it at a distance for a while and hee will not bee so loving in his look and familiar in his discourse with his childe as at other times So when a Saint walks loosely and unsaintlike not as a childe to his Father though God loves him still yet hee shall not have those smiles and loving looks and lappings and dandlings and sweet imbraces and familiar discourses that hee had with his Father at another time Now how sweet this communion is appears if wee consider the esteem a Saint hath of it when hee feels it and the price hee puts upon it in want thereof What high language doth the Spouse in the Canticles speak of her Beloved and the ravishments of her heart by his love whilst shee found and felt this her communion and mutual imbraces and love-songs and change of voyces passed between her and her beloved and how sorrowfully doth shee speak and how mournfully doth shee walk when as any thing did interpose between her and her beloved and hinder those mutual imbraces and kisses of love The sweetness of this communion made a heavenly * Galeacius Carracciolus the Italian Marquess man which had great preferments and vast sums of mony offered him to forsake the Gospel say Let their mony perish with them who esteem all the wealth in the world worth one hours communion with Jesus Christ Now this being so that the communion a Saint hath with God is so unspeakably sweet as there is nothing like it and this having much dependance upon a Saints walking that accordingly as hee demeans himself towards God either in a way of duty or disobedience hee shall have more or lesse thereof hence he labours to walk as a Saint should for saith the Soul though I know my sin shall never deprive mee of Heaven hereafter yet if I walke carnally I shall loose my communion with God and that is my heaven here 5 The profiting of others is another Gospel-end which runs along in the stream of their obedience who walke after the Gospel Now the gracious walking of a Saint may bee profitable to others two wayes 1 To those without by way of convincement Let there bee a whole Parish made up of Drunkards and Swearers c. and let but a spiritual holy-walking Saint come amongst them and he by his holy walking wil convince them and make their conscience condemn them all Therefore Christ exhorts his Matth. 5. to let their light shine before men that they may see their good works and Paul bids the Thessalonians walk honestly towards them without 2 To those that are within by way of provocation Heb. 12.24 And to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 2 Cor. 9.2 For I know the forwardness of your minde for which I boast of you to them of Macedonia that Achaia was ready a year agoe and your zeal hath provoked very many When a poor soul that hath been for a great while very carnal and dead comes into the presence of another spiritual Saint that is lively and active for God and hears him speak and sees his walking hee is hereby provoked He thinks with himself O what a block am I what abundance of life hath such a one and O what a block am I and this making him ashamed of himself sets him on work and so becomes a means to put life into that heart which was dead carnal cold and frozen many dayes weeks and months before And truly this is a blessed provocation and a Saint who indeed labours and endeavours to walke with God making it his design to bee holy both may and shall do God much service in this way 6 And lastly The beating down of the body and bringing it into subjection Idleness we say is the mother of all iniquity We know by experience when a man is idle and not imployed in spiritual things the flesh through that natural depravation that is in the whole man will incline and draw a man into evill and rebellion against God When the Spirit is not acting in that which is good and bringing the flesh under the flesh will take advantage to act in those things that are evill and so bring the the Spirit under Now a Saint knowing and feeling that natural depravation that is in him and the pronenesse of the flesh in case it bee not held under to captivate him thereby hee exerciseth himself in those duties of holiness which concern his general and particular calling knowing that by keeping a yoak upon the neck of this Rebel hee shall in time weaken him and make him the more unable to doe him an injury at least deprive him of his advantage to do it The flesh is like an unruly Beast which through rest and idleness grows wilde and Masterless and there is no way to tame him but by working him hard so the way to hold the body under is to keep up the soule as much as may bee in the exercise of Holiness This seems to have been Pauls practice and to bee the meaning of that place 1 Cor. 9 last But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my selfe should bee a cast-away 3 Quest But why is Gospel-walking called Walking after the Spirit Answ 1. Reason is because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint I mean such as are according to the Gospel doth hee pray the Spirit of God helpes his infirmities in prayer Rom. 8.26 is sin mortified in him the Spirit of God doth it Rom. 8.13 is hee quickned the Spirit doth that Joh. 6.63 The Spirit of God is all in all in his walking and in his working 2 Because of the spiritualness of a Gospel-walke above a Legal-walk Every thing in the Gospel hath more spirituality in it than under the Law Ordinances are more spiritual under the Law they had abundance of Ordinances and Institutions but the Apostle calls them Carnal Ordinances Heb. 9.10 and Carnal Commandements Chap. 7.16 and Beggerly Elelements Gal. 4.9 Wee under the Gospel
from the Covenant of grace to the old Covenant of works to look for life and justification The Apostle then calls the Law Flesh So in Chap. 4 21 22 23 c. The Apostle speaking exprefly of the two Covenants the New and Old or of Grace and Works whereof one viz. the old Covenant was Hagar the bond-woman the other Sarah the free-woman he in plain language calls Hagar the bond-woman i. e. the old Covenant Flesh vers 23. and 29. So also Rom. 7.5 wee have a place pertinent to our purpose When wee were in the Flesh i.e. when wee were in or under the old Covenant and did walk by the Law as it was a rule of the old Covenant there were by the same continually occasioned risings and stirrings of sin within us here the Apostle in plaine termes calls the old Covenant Flesh as before Now that the Apostle doth here speak of the old Covenant is clear from the next verse But now we are delivered from the Law that being dead wherein we were held as if hee had said now we who are beleevers are delivered from the Law as it is a Covenant of works Why because the Covenant of works it self by which wee were held once and bound to the performance of the Law is dead What was it that wee were held by why the Law as a Covenant of works as Gal. 3.23 But before faith came wee were kept under the Law shut up unto faith which should afterwards be revealed Now that wherein we were held is dead therefore the old Covenant is that 's the meaning so that here hee speaks of the old Covenant So also in the next words that we might serve in newness of spirit and not in the oldness of the letter i. e. that all our obedience which now we perform to God might be inward and spiritual according to the way of the new Covenant we are under i. e. arising from new Principles put into us new thoughts and new apprehensions of God begot within us new strength and assistance given us new ends in our working and not in that way of outward and litteral performance which was the way of the old Covenant here he speaks plainly of the old Covenant shewing the difference betwixt that obedience which that produceth and that which the new Covenant brings forth therefore what he calls Flesh in the former verse by weighing the scope can be no other but the old Covenant which he speaks of in this I could bring many other places but these may suffice to shew us that when the Law is called Flesh we are to understand the Law as it is the Covenant of Works the Law of the old Covenant which being so by legal walking in this place which the Apostle calls Flesh wee are to understand walking according to the way of the old Covenant walking after the Law as the same is a Covenant of works 2 But when may a mans walk be said to bee such a pure legal walking or a walking after the Law as it is a Covenant of Works Answ 1. When a mans obedience ariseth from and is drawn out meerly by the Law when the Law is principle motive and all in a mans obedience when a man doth this good avoyds that evil from no other principle upon no other ground or motive but because the Law saith doe the one avoyd the other There are three things in the Law which doe draw forth that obedience which is purely legal 1 There are Commands and Prohibitions in the Law commands of Holiness prohibitions of Sin 2 Threatnings of punishments 3 Promises of reward annexed to these commands and prohibitions of the Law now when I doe a thing barely because the Law commands me to doe it or promiseth me a reward in or for my doing thereof or threatneth with some penalty to be inflicted in case I neglect it and contrariwise when I forbeare a thing barely because the Law forbids it and promiseth me a reward in or for forbearing and threatens me if I doe not forbear it this obedience is purely legal and an obedience to a Covenant of works upon this score Adam in Paradise had he stood should have obeyed First there was a Prohibition Eate not then a Threatning In the day thou eatest thou shalt dye which did include in it the promise of the contrary good that in case he did not eate he then should live all which obedience of Adam's had he never fallen could have been no other but obedience to a Covenant of works he being under no other Covenant So I say Put case a man should be never so exact and punctual in his obedience labouring to walk up to every command of God and to avoyd every sin yet if the root principle or motive of this his obedience be the Law the Command the Promise and Threatning of the Law if there be no other principle or motive but the Law if the Law be the roote and rise of all though he should strive to live like an Angel pray ten times a day fast and weep and mourn for his sins till he can mourne no longer watch against and resist sin with the utmost care industry and diligence strive to bee as holy as passes yet all this his obedience would be but legal a walking after the flesh a yeilding obedience to the law as it is a covenant of works 2 When a man in all his obedience proposeth life justification salvation to himself as his end in what he doth then doth he walk legally after the Flesh and according to the rate of the covenant of works In the first making of the covenant of works with Adam in Paradise Life was proposed as his reward and had Adam stood and obeyed according to the promise and tenour of that Covenant the fruit of life would have been his end And how men did look upon the same in the renewal thereof with Moses upon Mount Sinai is very evident from the rooted principles which were in those persons with whom this covenant was made an example whereof we have in the Pharisees Scribes and others of those dayes wherein they lived who did expresly affirme and maintaine that Justification and Salvation was attaineable by the works of the Law and therefore they were so zealous for the same and gave themselves up to the observance thereof to the end they might bee justified and saved which very principle of theirs is that the Apostle both in our text and in many other places in the Romanes and Galatians calls Flesh so that a man then walks legally according to the flesh when by his obedience to the law he seeks to obtaine Life Salvation and Justification When a man because he prayes and heares and mournes and laments for his sins and strives against them maintaines an opinion in himself that because of these things God loves him that he will justifie him give him life and salvation yea that God because of these his duties his prayers
same our Rule under the Gospel for look what Christ as our common Person did actively without us in obeying the law of God that for the kind is by his Word and Spirit wrought and effected in time within us Christs obedience to the Law doth not free us from obedience in the same kind but in the same way or degree Christ obeyed the Law as it was a Covenant of works and obeyed it perfectly now for so much as relates to the way or degree of obedience Christs active obedience hath freed us from but not from obedience in the same kind as for example Christ prayed this doth not free us from prayer Christ repented this doth not free us from Repentance Christ was thankful to his Father this don't free us from thankness Christ was meek lowly patient humble Self-denying submissive to his Fathers will this doth not free us from the like Duties and Qualifications it frees us that we are not bound to performe these things perfectly or in the way of a Covenant of works but not at all from the things themselves but rather the obligation is greater by how much we have not only the law but Christs Life which is the pattern of ours as Mat. 11.29 Heb. 12.1 2 3. 1 Pet. 2.21 22 23. Ephes 5.1 2. obliging us hereunto Argum. 6. If the Moral Law in the substance of it is no other than the law of Nature then is it a Rule in Gospel-times for it would be absurd to say the Gospel sets us at liberty from the law of Nature so as that it is no sin to violate Natures law to neglect that which Natures law teacheth to doe and to doe that Natures law teacheth to abhor and the first is true Rom. 2.14 15. For when the Gentiles which have not the law doe by nature the things contained in the law these having not the law are a law unto themselves which shew the work of the law written in their hearts c. the Gentiles doing by nature the things contained in the Law shewing us that the very things of the law are in nature the Moral law it is only a written external copy of the law of Nature Argum. 7. If it be a sin and offence in Beleevers under the Gospel to doe contrary to what the Moral law requires then is it a Rule to them for where there is no Rule can bee no offence where is no law is no transgression But who in his right wits would not say that put case a beleever should commit Adultery blaspheme God prophane the Sabbath bee a Murderer Thief Adulterer c. that he doth not sin if he sin hee transgresseth a Rule and if so then the Moral Law which forbids these things is a Rule to him Argum. 8. If Saints in Gospel-times are bid in an especial manner to remember the Moral Law then is it a Rule in Gospel-times But the antecedent is true Mal. 4.4 Remember the law of Moses my Servant which I commanded unto him in Horeb for all Israel with the Statutes and Judgements In vers 2. he speaks of Christs appearing in the glory and lustre of his Righteousness with his bright Sun-beams in the Gospel and of the Saints imbracing of his light and flourishing under it and after all bids them remember the law of Moses why after this discovery of these things doth he call upon them to remember the law of Moses but to shew that the Moral Law given by Moses though not as given by him should remaine a Rule to Saints in the purest and brightest Gospel-times therefore the consequent 2 Though the Moral Law is a Rule yet only as it is in the hand of Christ That it is not a Rule to beleevers under the Gospel as given by Moses is clear 1 Because as such they are as hath been shewed dead to it and it is dead to them therefore cannot be their rule 2 Then their obedience should be a fruit of fear for in Moses's hand it came with terrour in Thundring and Lightning to beget fear and accordingly in those who were under the same did produce it But now the obedience of Saints under the Gospel is not a fruit of fear but of faith Luke 1.74 75. That hee would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holinesse and righteousnesse before him all the daies of our life 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound minde 3 Then beleevers must unavoydably be under a curse Gal. 3.10 For as many as are of the works of the Law are under a Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to doe them It is not said as many as are under the reigning or condemning power of the Law but the Works of the Law if a man be but under the mandatory power of the law as given by Moses he is under a curse 4 Then should a Beleever be bound over to personal performance of what the law requires I prove it thus Whatsoever the Law saith i. e. as given by Moses it saith to them that are under the law Rom. 3.19 Now wee know that what thing soever the law saith it saith to them who are under the law But the law saith do all this do it in thine own person therefore if a Beleever be under it as such he is bound to personal performance and if so how will he escape condemnation seeing in his own person he cannot according to the obedience it requires obey the same 5 Then Beleevers should be under the commands of a Covenant of works for the law in Moses's hand was a Covenant of works for it is set in direct opposition to grace Rom. 6.14 For sin shall not have dominion over you for yee are not under the law but under grace which could not bee were it not a Covenant of works and it requires works for justification as doth the Covenant of works Gal. 3.10 6 Then their obedience should bee Legal not Evangelical for obedience to a Covenant of works can bee no other 7 Beleevers are under the command of the New Covenant and therefore the commands of Moses being the commands of the Old are not their Rule But now this Law as it is in Christs hands is a beleevers Rule Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ Answ This is the great Question without opening wherof all we have hitherto said comes to nothing For answer therefore hereunto we shall consider how the Law came in the hand of Moses when it came as the Rule of a Covenant of works which opened will help us in the consideration of the other how it comes in Christs hand as it is our Gospel rule If you would know how the Law came in Moses
bring me under wrath for I am delivered from it What slavish fear is here 2 Here is no working for Heaven or the reward for how can a Soul be said to work for Heaven when he knowes and firmly beleeves that Heaven is his before he works If a Father make over his Estate to his Son by Deed of gift and put him in possession thereof and the Son after he is possessed of his Fathers Estate doth more for his Father than ever before will you say he doth it that his Farther might give him the inheritance No that he hath and his Father cannot now take it from him therefore all that now he doth is from ingenuity That Holinesse therefore which ariseth from this motive must needs bee Gospel-walking because it is free of those qualifications which are necessary to a legal work and legalwalk 4 And lastly When our ends in our obedience are Gospel-ends Quest What are Gospel-ends Ans Such as these That I might testifie my thank fulnesse to God for his love towards me What shall I render to the Lord saith David for all his benefits towards me Psal 116.12 God hath done great things for me O what shall I doe for God again This is the language of a Gospel-soul What shall I render to the Lord I was under such a Temptation desertion God hath delivered me O what shall I render to the Lerd I wanted such a Mercy and sought God and he gave it me O what shall I render to the Lord I was some months years agoe in a sore outward affliction and God delivered mee O what shall I render to the Lord Not long agoe my condition was such as that I thought as certainly Hell was my portion as ever it was Judases or the portion of any of the Damned there and I went about crying out I am undone I am Damned for ever and now God hath not only freed me from these Horrours which made my life a burden and earth a Hell to me but also filled my soul with joy unspeakable by shewing me that he hath loved me in his Son with an everlasting love and that nothing shall ever be able to separate mee from his love but come life come death come what will come come what can come all shall further my eternal good O what shall I render to the Lord O what shall I render to tht Lord How shall I ever walk worthy so great love what shall I doe for this God who hath done so worthily and gloriously for my soul 2 That I might recover the Image of God againe The first man lost the Image of God by his disobedience this Image of God wee recover againe in Christ our second Adam who was obedient now the more inlightned any soul is the beleeving and holy the more doth he recover of this Image of God which consists in knowledge righteousnesse and true holinesse Now saith the beleeving Soul my intent is to recover the Image of God which the first man lost by his disobedience and therefore doe I seek to know and in all things to obey the Gospel because in conforming my self hereunto I shall recover the Image of God for as I lost this Image by partaking of the disobedience and pollution of the first Adam so shall I recover the same by partaking of the obedience and holiness of the second Adam which obedience the Gospel holds forth unto me Hence I exercise my self in duties of Holiness because I know the more holy I am the more shall I bee like God who is Holy and Holinesse it selfe and the more shall I recover of this Image which consists in perfect Holinesse 3 That I might imitate Jesus Christ Christ in the Gospel proposeth his Holiness to beleevers as the pattern of theirs Learne of me for I am meek and lowly in heart Love one another at I have loved you Now the beleeving Soul reading these things over saith to himself it is my duty as much as may be to imitate Christ to walk as he hath walked when hee was here upon earth Now how did Christ walk why Christ was humble meek lowly he prayed to his Father was thankful to his Father went about doing good was full of compassion to poor Sinners denyed himself in his reputation and honour with men and willingly took up the Cross the shame and reproach of the World was in all things submissive to his Fathers will contenting himself therewith was not impatient in his Sufferings but took all well and in good part from his Father was not revengeful towards Instruments for when he was reviled he reviled not again being falsly accused buffeted condemned nayled to the Cross he threatned not but committed all to him that judgeth righteously being persecuted cursed he returned blessings for cursings and prayers for persecutions yea hee fulfilled all the righteousness of the Law Now saith the soul It is my duty to follow Christ and to draw out my life by the copy of his and therefore to the end I might imitate Christ and bee like him I obey and love God for I know Christ did so love my enemies and pray for them because Christ did so do good to all as I have opportunity because Christ did so despise the honor and reputation of the world because Christ did so continue in prayer because Christ did so desire of God humility patience meekness thankfulness submissiveness to the will of God and contentedness therewith because I finde all this was in Christ strive to be holy in all manner of conversation and if it were possible to bee perfect because I know Christ was so All this I press after to the end I might bee like Christ that if it were possible there might bee nothing in mee but what was in Christ nothing done by mee but what Christ would have done nor left undone by mee but what Christ would have left undone 4 That I might keep up my communion with God Although the union which Saints have with God by means of Christ depends wholly upon that which is without viz. their being married to Christ and cloathed with his righteousness yet the communion which Saints have with God by meanes of the Spirit hath much dependence upon a Saints walking So that let a Saint walke carnally and loosely though hee shall not break the mariage knot and loose his union yet hee shall grieve the Spirit and loose his communion And on the other side let a Saint walke spiritually and as becomes the Gospel as his union remaines so shall his communion also bee kept up fresh and in the life and sweetness of it hee shall feel the same in his own soul Yea experience tells a Saint that when as at any time hee hath walked as an obedient childe observing and doing with delight and in simplicity his Fathers will hee hath then held up much sweet communion with God and contrariwise when hee hath been vain and wanton and given too much liberty to his