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
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
men where they be corrupted and perveâ—ted yet the Law of God is of that nature that if it hath not thy own blood or the blood of some other man for it calls for no loss for to ransom thee from the curse of it being due to thee for thy transgression and to satisfie the cries the doleful cries thereof and ever for to present thee pure and spotless before God notwithstanding this fiery Law thou art gone if thou hadst a thousand souls For without shedding of blood there is no remission Heb. 9. 22. No forgivness of the least sin against the Law Object 4. But you will say I do not only repent 〈◊〉 of my formed life and also promise to do so no more but now I do labour to be righteous and to live a holy life and now instead of being a breaker of the Law I do labour to fulfill the same what say you to that Answ. See the case thou couldest walk like an Angel of God set the case thou couldest fulfill the whole Law and live from this day to thy lives end without sinning in thought word or deed which is unpossible but I say set the case it should be so why thy state is as bad if thou be under the first Covenant as ever it was For first I know thou darest not say but thou hast at one time or other sinned and it so then the Law hath condemned thee and it so then I am sure that thou with all thy actions and works of righteousness canst not remove the dreadful and unresistible Curse that is already laid upon thee by that Law which thou art under and which thou hast sinned against though thou livest the holiest life that any man can live in this world being under the Law of Works and so not under the Covenant of Grace thou must be cut off without remedy for thou hast sinned though afterwards thou live never so well The reasons for this that hath been spoken are these First Tho nature of Gods justice calls for it that is it calls for irrecoverable ruin on them that transgress against this Law for justice gave it and justice looks to have it compleatly and continually obeyed or else justice is resolved to take place and execute its office which is to punish the transgressor against it you must understand that the justice of God is as unchangable as his love his justice cannot change its nature justice it is if it be pleased and justice it is be if it displeased The justice of God in this place may be compared to fire there is a great fire made in some place if thou do keep out of it it is fire if thou do fall into it thou wilt find it fire and therefore the Apostle useth this as an Argument to stir up the Hebrews to stick close to Jesus Christ lest they fell under the justice of God by these words Heb. 12. 29. For our God is a consuming fire into which if thou fall it is not for thee to get out again as it is with some that fall into a material fire no but he that falls into this he must lie there for ever as it is clear where he saith Isa. 33. 14. Who among us can dwell with everlasting burnings and with devouring fire For justice once offended knoweth not how to shew any pitty or compassion to the offender but runs on him like a Lion takes him by the throat throws him into Prison and there he is sure to lie and that to all eternity unless infinite satisfaction be given to it which is impossible to be given by any of us the sons of Adam Secondly the faithfulness of God calls for irrecoverable ruine to be poured out on those that shall live and die under this Covenant If thou having sinned but one sin against this Covenant and shouldest afterwards escape damning God must be unfaithful to himself and to his Word which both agree as one First he would be unfaithful to himself to himself that is to his Justice Holiness Righteousness Wisdom and Power if he should offer to stop the runnings out of his Justice for the damning of them that have offended it And secondly he would be unfaithful to his Word his written Word and deny disown and break that of which he hath said Luk. 16. 7. It is easier for Heaven and Earth to pass away than for one tittle of the Law to fail or be made of none effect now if he should not according to his certain declarations therein take vengeance on those that fall and die within the threat and sad curses denounced it that his word could not be fulfilled Thirdly Because otherwise he would disown the sayings of his Prophets and gratifie the sayings of his enemies his Prophets say he will take vengeance his enemies say he will not his Prophets say he will remember their iniquities and recompence them into their bosom but his enemies say they shall do well and they shall have peace though they walk after the imagination of their own heart Deut. 29. 19 20. and be not so strict as the word commands and do not as it saith but let me tell thee hadst thou a thousand souls and each of them was worth a thousand worlds God would set them all on a light fire if they fall within the condemnings of his Word and thou die without a Jesus even the right Jesus for the Scriptures cannot be broken What doest thou think that God Christ Prophets and Scriptures will all lie for thee and falsifie their words for thee it will be but ill venturing thy soul upon that And the reasons for it are these First Because God is God and Secondly because Man is Man First Because God is perfectly just and eternally just perfectly holy and eternâ—lly holy perfectly faithful and eternally faithful that is without any variableness or shadow of turning but perfectly continueth the same and can as well cease to be God as to alter or change the nature of his God-head And as he is thus the perfection of all perfections he gave out his Law to be obeyed but if any offend it then they fall into the hands of this his eternal justice and so must drink of his irrecoverable wrath which is the execution of the same justice I say this being thus the Law being broken justice takes place and so faithfulness followeth to see that execution be done and also to testifie that he is true and doth denounce his unspeakable â—nsupportable and unchangeable vengeance on the party offending Secondly Because thou art not as infinite as God but a poor created weed that is here to day and gone to morrow and not able to answer God in his Essence Being and Attributes thou art found to fall under him for that thy soul or body can do nothing that is infinite in such a way as to satisfie this God which is an infinite God in all his attributes But to declare unto you the misery of man
by this Law to purpose I do beseech you to take notice of these following particulars besides what hath been already spoken First I shall shew the danger of them by reason of the Law as they come from Adam Secondly as they are in their own persons particularly under it 1. First as they come from Adam they are in a sad condition because he left them a broken Covenant or take it thus because they while they were in him did with him break that Covenant Oh! this was the treasure that Adam left to his posterity it was a broken Covenant insomuch that death reigned over all his Children and doth still to this day as they come from him both natural and eternal death Rom. the 5. It may be Drunkard Swearer Liar Thief thou dost not think of this 2. Secondly he did not only leave them a broken Covenant but also made them himself sinners against it he made them sinners By one mans disobedience many were made sinners Rom 5. 19. And this is worse than the first 3. Thirdly not only so but he did deprive them of their strength by which at first they were enabled to stand and left them no more than dead men Oh helpless state Oh! how beggarly and miserable are the sons of Adam 4. Fourthly not only so but also before he left them he was the conduit-pipe through which the Devil did convey of his poisoned spawn and venome nature into the hearts of Adams sons and daughters by which they are at this day so strongly and so violently carried away that they flie as fast to Hell and the Devil by reason of sin as chaff before a mighty wind 5. Fifthly in a word Adam led them out of their Paradise that is one more and put out their eyes that is another and left them to the leading of the Devil O sad Canst thou hear this and not have thy ears to tingle and burn on thy head Can'st thou read this and not feel this and not feel thy Conscience begin to throb and dagg If so surely it is because thou art either possessed with the Devil or besides thy self But I pass this and come to the second thing which is the cause of their being in a sad condition which is by reason of their being in their Particular persons under it First therefore they that are under the Law they are in a sad condition because they are under that which is more ready through our infirmity to curse than to bless they are under that called the ministration of condemnation 2 Cor. 3. that is they are under that dispensation or administration whose proper work is to curse and condemn and nothing else Secondly their condition is sad who are under the Law because they are not only under that administration that doth condemn but also that which doth wait an opportunity to condemn the Law doth not wait that it might be gracious but it doth wait to curse and condemn I it came on purpose to discover sin Rom. 5. 20. The Law entred saith the Apostle that the offence might abound or appear indeed to be that which God doth hate and also to curse for that which hath been committed as he saith Cursed is every one that continueth not in all things that are written in the book of the Law to do them Gal. 3. 10. Thirdly they are in a sad condition be-because that administration they are under that are under the Law doth always find fault with the sinners obedience as well as his disobedience if it be not done in a right spirit which they that are under that Covenant cannot do by reason of their being destitute of Faith therefore I say it doth controle them saying This was not well done this was done by the halves this was not done freely and that was not done perfectly and out of love to God and hence it is that some men notwithstanding they labour to live as holy as ever they can according to the Law yet they do not live a peaceable life but are full of condemnings full of guilt and torment of Conscience finding themselves to fail here and to fall short there omitting this good which the Law commands and doing that evil which the Law forbids but never giveth them one good word for all their pains Fourthly they that are under the Law are in a sad condition because they are under that administration that will never be contented with what is done by the sinner if thou be under this Covenant work as hard as thou can'st the Law will never say Well done never say My good servant No but always it will be driving of thee faster hastning of thee harder giving of thee fresh commands which thou must do and upon pain of damnation not to be left undone Nay it is such a Master that will curse thee not only for thy sins but also because thy good works were not so well done as they ought to be Fifthly they that are under this Covenant or Law their state is very sad because this Law doth command impossible things of him that is under it and yet doth but right in it seeing man at the first had in Adam strength to stand if he would have used it and the Law was given then as I said before when man was in his full strength and therefore no unequality if it commands the same still seeing God that gave thee strength did not take it away I will give you a similitude for the clearing of it set the case that I give to my servant ten pounds with this charge lay it out for my best advantage that I may have my own again with profit now if my servant contrary to my command goeth and spends my money in a disobedient way is it any unequality in me to demand of my servant what I gave him at first nay and though he have nothing to pay I may lawfully cast him into Prison and keep him there until I have satisfaction So here the Law was delivered to man at the first when he was in a possibility to have fulfilled it now then though man have lost his strength yet God is just in commanding the same work to be done I and if they do not do the same things I say that are impossible for them to do it is just with God to damn them seeing it was they themselves that brought themselves into this condition therefore saith the Apostle What things soever the Law or Commands saith it saith to them that are under the Law that every mouth may be stopped and all the world may become guilty before God Rom. 3. 19. and this is thy sad condition that art under the Law Gal. 3. 10. But if any should object and say but the Law doth not command unpossible things of natural man I should answer in this case as the Apostle did in another very much like unto it saying They know not what they say nor whereof they affirm For doth not
upon them therefore saith the Apostle What things soever the Law saith it saith to them that are under the Law that is all the commands all the curses and threatnings that are spoken by it are spoken saith he that every mouth may be stopped mark I beseech you it saith saith he that every mouth might be stopped and that all the world might become guilty before God Rom. 3. 19. So that now in case any in the judgment day should object against the judgment of God as those in the 25. of Matthew do saying Lord when saw we thee thus and thus And why dost thou pass such a sad sentence of condemnation upon us surely this is injustice and not equity Now for the preventing of this the Law was given I and that it might prevent thee to purpose God gave it betimes before either thy first father had sinned or thou wast born So that again if there should be these Objections offered against the proceedings of the Lord in justice and judgment saying Lord why am I thus condemned I did not know it was sin now against these two was the Law given and that betimes so that both these are answered If the first come in and say why am I judged why am I damned then will the Law come in even all the Ten Commandments with every one of their cries against thy soul the first saying he hath sinned against me damn him the second saying also he hath transgressed against me damn him the third also saying the same together with the 4 5 6 7 8 9 10. even all of them will discharge themselves against thy soul if thou die under the first Covenant saying he or they have transgressed against us damn them damn them and I tell thee also that these ten great guns the Ten Commandments will with discharging themselves in justice against thy soul so rattle in thy conscience that thou wilt in spight of thy teeth be immediately put to silence and have thy mouth stopped and let me tell thee further that if thou shalt appear before God to have the Ten Commandments discharge themselves against thee thou hadst better be tied to a tree and have ten yea ten thousand of the biggest pieces of Ordnance in the world to be shot off against thee for these could go no further but only to kill the body but they both body and soul to be tormented in Hell with the Devil to all eternity 3. Again if the second thing should be objected saying But Lord I did not think this had been sin or the other had been sin for no body told me so then also will the giving of the Law take off that saying nay but I was given to thy father Adam before he had sinned or before thou wast born and have ever since been in thy soul to convince thee of thy sins and to controul thee for doing the thing that was not right Did not I secretly tell thee at such a time in such a place when thou wast doing of such a thing with such a one or when thou wast all alone that this was a sin and that God did forbid it therefore if thou didst commit it God would be displeased with thee for it And when thou wast thinking to do such a thing at such a time did not I say forbear do not so God will smite thee and punish thee for it if thou doest do it And besides God did so order it that you had me in your Houses in your Bibles and also you could speak and talk of me thus pleading the truth thou shalt be forced to confess it is so nay it shall be so in some sort with the very Gentiles and barbarous People that fall far short of that light we have in these parts of the world for saith the Apostle The Gentiles which have not the Law these do by nature the things contained in the Law these having not the Law that is not written as we have yet they are a Law unto themselves which sheweth the works of the Lavv is vvriten in their hearts Rom. 2. 14 15. that is they have the Law of works in them by nature and therefore they shall be left without excuse for their own consciences shall stand up for the truth of this where he saith Their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another I but when Why in the day vvhen God shall judge the secrets of men by Jesus Christ according to my Gospel Rom. 2. 15 16. So this I say is another end for which the Lord did give the Law namely that God might pass a sentence in righteousness without being charged with any injustice by those that shall fall under it in the judgment 4. A fourth end why the Lord did give the Law it was because they that die out of Jesus Christ might not only have their mouths stopped but also that their persons might become guilty before God Rom. 3. 19. and indeed this will be the ground of silencing as I said before they finding themselves guilty their consciences backing the truth of the judgment of God passed upon them they shall become guilty that is they shall be fit vessels for the wrath of God to be poured out into being filled with guilt by reason of transgressions against the Commandments thus therefore shall the parties under the first Covenant be fitted to destruction Rom. 9. 22. even as wood or straw being well dried is fitted for the fire and the Law was added and given and speaks to this very end that sins might be shewn mouths might be stopt from quarrelling And that all the vvorld mark the vvorld might become guilty before God and so be in justice for ever and ever overthrown because of their sins And this will be so for these reasons First Because God hath a time to magnifie his justice and holiness as well as to shew his forbearance and mercy We read in Scripture that his eyes are too pure to behold iniquity Hab 1. 13. and then we shall find it true We read in Scripture that he will magnifie the Law and make it honourable and then he will do it indeed Now because the Lord doth not strike so soon as he is provoked by sin therefore poor souls will not know nor regard the Justice of God neither do they consider the time in which it must be advanced which will be when men drop under the wrath of God as fast as hail in a mighty storm 2 Pet. 3. 9. Psal. 50. 21 22. Now therefore look to it all you that count the long-suffering and forbearance of Gods slackness and because for the present he keepeth silence therefore to think that he is like unto your selves No no but know that God hath his set time for every purpose of his and in its time it shall be advanced most marvellously to the everlasting astonishment and overthrow of that soul that shall be dealt withal by Justice
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
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
its Spirituality and this is the proper work of the Law Thirdly God with a discovery of this doth also discover his own Divine and Infinite Justice of which the Law is a description which backs what is discovered by the Law and that by discovering of its Purity and Holiness to be so divine so pure so upright and so far off from winking at the least sin that he doth by that Law without any favour condemn the sinner for that sin Gal. 3. 10. Now when he hath brought the soul into this Premunire into this puzzle Then 2. He sheweth to the soul the nature and condition of the Law as to its dealing with or for bearing of the sinner that hath sinned against it which is to pass an eternal curse upon both soul and body of the party so offending saying to him Cursed be the man that continueth not in every thing that is written in the book of the Law to do it for saith the Law this is my proper work First to shew thee thy sins and when I have done that then in the next place to condemn thee for them and that without all remedy as from me or any thing within my bounds for I am not to save any to pardon any nay not to favour any in the least thing that have sinned against me for God did not send me to make alive but to discover sin and to condemn for the same Now so soon as this is presented to the conscience in the next place the Law also by this Law doth shew that now there is no righteous act according to the tenor of that Covenant that can replieve him or take him off from all this horrour and curse that lies upon him because that is not an administration of pardon as I said before to forgive the sin but an administration of damnation because of transgression O the very discovery of this striketh the soul into a deadly swoun even above half dead But when God doth do the work indeed he doth in the next place shew the soul that he is the man that is eternally under this Covenant by nature and that it is thee that hath sinned against this Law and doth by right deserve the curse and displeasure of the same and that all that ever he can do will not give satisfaction to that glorious justice that did give this Law holy actions tears of blood selling all and giving iâ— to the poor or whatever else can be done by thee it comes all short and is all to no purpose Phil. 3. I 'll warrant him he that seeth this it will kill him to that which he was alive unto before though he had a thousand lives Ah sinners sinners were you but sensible indeed of the severity and truth of this it would make you look about you to purpose O how would it make you strive to stop at that 〈◊〉 that now you drink down with delight How many Oaths would it make you bite asunder nay it would make you bite your tongues to think that they should be used as instruments of the Devil to bring your souls into such an unspeakable misery then also we should not have you hang the salvation of your souls upon such slender pinâ— as now you do no no but you would be in another mind then O then we should have you cry out I must have Christ what shall I do for Christ how shall I come at Christ would I was sure truly sure of Christ my soul is gone damned cast away and must for ever burn with the Devils if I do not get precious Jesus Christ. In the next place when God hath done this then he the further shews the soul that Covenant which it is under by nature is distinct from the Covenant of Grace and also they that are under it are by nature without any of the graces which they have that are under the Covenant of Grace As First That it hath no faith John 16. 9. Secondly no hope Eph. 2. 12. Thirdly Nor none of the spirit to work these things first by nature Fourthly Neither will that Covenant give to them any peace with God Fifthly No promise of safeguard from his revenging Law by that Covenant Sixthly But lieth by Nature liable to all the curses and condemnings and thunder-claps of this most fiery Covenant Seventhly That it will accept of no sorrow no repentance no satisfaction as from thee Eighthly That it calls for no less than the shedding of thy blood Ninthly The damnation of thy soul and body Tenthly And if there be any thing prossered to it by thee as to the making of it amends it throws it back again as dirt in thy face slighting all that thou canst bring Now when the soul is brought into this condition then it is indeed dead killed to that to which it was once alive And therefore in the next place to shew you to what it is killed and that is first to sin O it dares not sin it sees hell fire is prepared for them that sin Gods Justice will not spare it if it live in sin the Law will damn it if it live in sin the Devil will have it if it follow its sin O I say it trembles at the very thoughts of sin I if sin do but offer to tempt the soul to draw away the soul from God it cries it sighs it shunneth the very appearance of sin it is odious unto it If God would but serve you thus that love your pleasures you would not make such a trifle of sin as you do Secondly It is killed to the Law of God as it is the Covenant of Works O saith the soul the Law hath killed me to its self I through the Law am dead to the Law Gal. 2. 19. The Law is another thing then I did think it was I thought it would not have been so soul-destroying so damning a Law I thought it would not have been so severe against me for my little sins â—or my playing for my jeasting for my dissembling quarrelling and the like I had some thoughts indeed that it would tew great sinners but let me pass and though it condemned great sinners yet it would pass me by but now would I were free from this Covenant would I were free from this Law I will tell thee that a soul thus worked upon is more afraid of the Covenant of Works then he is of the Devil for he sees it is the Law that doth give him up into his hands for sin and if he was but clear from that he should not greatly need to fear the Devil O now every particular command tears the caul of his heart now every command is as a great gun well charged against his soul now he sees he had as good run into a fire to keep himself from burning as to run to the Law to keep himself from damning and this he sees really I and feels it too to his own sorrow and perplexity Thirdly The soul also
Covenant of Grace speaking first of the publick person under the name of David he saith thus Psal. 89. from the 26. verse to the 37. He shall cry unto me Thou art my Father my God and the rock of my Salvation Also I will make him my first-born higher then the kings of the earth My mercy will I keep for him for evermore and my Covenant shall stand fast with him His seed also will I make to endure for ever and his throne as the days of heaven If his Children forsake my Law and walk not in my judgment If they break my Statutes and keep not my Commandments then will I visit their transgression with the rod and their iniquity with stripes Nevertheless my loving kindness will I not break nor alter the thing that is gone out of my lips Once have I sworn by my holiness that I will not lie unto David His seed shall endure for ever and his throne as the Sun before me it shall be established for ever as the Moon and as a faithful witness in heaven My Covenant shall stand fast with him mark that As if God had said I did not make this Covenant with man but with my Son and with him I will perform it and seeing he hath given me compleat satisfaction though his Children do through infirmity transgress yet my Covenant is not therefore broken seeing he with whom it was made standeth firm according to the desire of my heart so that my justice that is satisfied and 〈◊〉 Law hath nothing to say for there is no want of perfection in the sacrifice of Christ. If you love your souls and would have them live in the peace of God to the which you are called in one body even all Believers then I beseech you seriously to ponder and labour to settle in your souls this one thing that the New Covenant is not broken by our transgressions and that because it was not made with us The reason why the very Saints of God have so many ups and downs in this their travel towards heaven it is because they are so weak in the faith of this one thing for they think that if they fail of this or that particular performance if their hearts be dead and cold and their lusts mighty and strong therefore now God is angry and now be will shut them out of his favour now the New Covenant is broken and now Christ Jesus will stand their friend no longer now also the devil hath power again and now they must have their part in the resurrection of damnation when alas the Covenant is not for all this never the more broken and so the Grace of God no more straightned then it was before Therefore I say when thou findest that thou art weak here and sailing there backward to this good and thy heart forward to that evil then be sure thou keep a steadfast eye on the Mediator of this New Covenant and be perswaded that it is not only made with him and his part also fulfilled but that he doth look upon his fulfilling of it so as not to lay thy sins to thy charge though he may as a father chastise thee for the same If his children forsake my Law and walk not in my judgments If they break my statutes and keep not my Commandments then will I visit their transgressions with a rod and their iniquities with stripes Nevertheless mark nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor alter the thing that is gone out of my mouth And what was that why that his seed shall endure for ever and his throne as the days of Heaven Psal. 89. 30 31 32 33 34 35 36. Seventhly Another priviledge that the Saints have by vertue of the New Covenant is that they have part of the possâ—ssion or hold of heaven and glory already and that two manner of ways First the divine nature is conveyed from heaven into them And Secondly the humane nature i. e. the nature of man is received up and entertained in and hath got possession of Heaven 1. We have the first-fruits of the spirit saith the man of God we have the earnest of the spirit which is instead of the whole Which is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory Rom. 8. 8 9 10 11. Eph. 1. 13 14. 2. The nature of man OUR nature is got into glory as the first fruits of man-kind as a fore-runner to take possession till we all come thither 1 Cor. 15. 20. For the man born at Bethlem is ascended which is part of the lump of mankind into glory as a publick person as the first-fruits representing the whole of the Children of God So that in some sense it may be said that the Saints have already taken possession of the Kingdom of Heaven by their Jesus their publick person he being in their room entred to prepare a place for them John 14. 1 2 3 4 5. I beseech you consider When Jesus Christ came down from glory it was that he might bring us to glory and that he might be sure not to fail he clothed himself with our nature as if one should take a piece out of the whole lump instead of the whole Heb. 2. 14 15. until the other comes and investeth in that glory which he was in before he came down from Heaven and thus is that saying to be understood speaking of Christ and Saints which saith And he hath raised us up together and made us fit together in Heavenly places in Christ Jesus Eph. 2. 6. Eighthly Again not only thus but all the power of God 1 Pet. 1. 5. together with the rest of his glorious attributes are on our side in that they dwell in our nature which is thâ— man Jesus and doth ingage for us poor simple empty nothing creatures as to our eternal happiness For in him that is in the man Christ who is our nature our head our root our flesh our bone dwelleth all the fulness of the God head bodily Col. 2. 9 10. Mark how they are joyned together In whom dwelleth the fulness of the God-head And ye are compleat in him God dwelleth compleatly in him and you also are compleatly implanted in him which is the head of all principality and power and all this by the consent of the Father For it hath pleased the Father that in him should all fulness dwell Now mark the God-head doth not dwell in Christ Jesus for himself only but that it may be in a way of righteousness conveyed to us for our comfort and help in all our wants All power is given unto me in Heaven and Earth saith he Mat. 28. 18. And then followeth And lo I am with you alway even unto the end of the world Psal. 68. 18. 20. He hath received gifts for men even for the rebellious John 1. 16. Of