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
not only sanctified here in this World but shall be glorified in that which is to come Unto which the Lord of his Mercy bring us all JOHN BUNYAN These are the several Titles which are set over the several Truths contained in this Book for thy sooner finding of them The First Part. 1. THE Words of the Text opened and the Doctrines laid down 2. What the Covenant of Works is and when it was given 3. What it is to be under the Covenant of Works 4. Who they are that are under the Covenant of Works 5. What men may attain to that are under this Covenant of Works The Second Part. 1. The Doctrine proved 2. The New Covenant made with Christ. 3. The Conditions of the New Covenant 4. The Suretiship of Christ. 5. Christ the Messengerof the New Covenant 6. Christ the Sacrifice of the New Covenant 7. Christ the High Priest of the New Covenant 8. Christ compleatly fulfilled the Conditions of the New Covenant 9. The Covenant of Grace unchangeable the Opposers answered 10. Who and how men are actually brought into the New Covenant 11. A Word of Experience 12. The Priviledges of the New Covenant 13. Two Hell bred Objections answered 14. A Use of Examination about the Old Covenant 15. A Legal Spirit 16. The Use of the New Covenant 17. The unpardonable Sin 18. Objections answered for their Comfort who would have their part in the New Covenant THE DOCTRINE OF THE Law and Grace unfolded OR A Discovery of the Law and Grace the Nature of the one and the Nature of the other as they are the two Covenants c. Rom. 6. 14. For ye are not under the Law but under Grace IN the three former Chapters the Apostle is pleading for the salvation of sinners by Grace without the Works of the Law to the end he might confirm the Saints and also that he might win over all those that did oppose the truth of this Doctrine or else leave them the more without excuse and that he might so do he taketh in hand First to shew the state of all men naturally or as they come into the world by Generation saying in the third Chapter There is none righteous no not one there is none that understandeth there is none that doth good c. As if he had said It seems there is a Generation of men that think to be saved by the righteousness of the Law but let me tell them that they are much deceived in that they have already sinned against the Law For by the disobedience of one many yea all was brought into a state of condemnation Rom. 5. 12 13 14 15 16 17 18 19. Now in the sixth Chapter he doth as if he had turned him round to the Brethren and said My Brethren you see now that it is clear and evident that it is freely by the Grace of Christ that we do inherit eternal life And again for your comfort my brethren let me tell you that your condition is wondrous safe in that you are under Grace for saith he Sin shall not have dominion over you that is neither the damning power neither the filthy power so as to destroy your souls For you are not under the Law that is you are not under that that will damn you for sin But you are under grace or stand thus in relation to God that though you have sinned yet you shall be pardoned For you are not under the Law c. If any should ask what is the meaning of the word UNDER I answer it signifieth you are not held kept or shut up by it so as to appear before God under that administration and none but that or thus you are not now bound by the authority of the Law to fulfil it and obey it so as to have no salvation without you so do or thus if you transgress against any one tittle of it you by the power of it must be condemned No no for you are not so under it that is not thus under the Law Again For you are not under the Law what is meant by this word LAW The word Law in Scripture may be taken more ways then one as might be largely cleared There is the Law of Faith the Law of Sin the Law of Men the Law of Works otherwise called the Covenant of Works or the first or old Covenant Heb. 8. 13. In that he saith a new Covenant which is the Grace of God or commonly called the Covenant of Grace he hath made the first old that is the Covenant of Works or the Law I say therefore the word LAW and the word GRACE in this sixth of the Romans do hold forth the two Covenants which all Men are under that is either the one or the other For ye are not under the Law that is you to whom I do now write these words who are and have been effectually brought into the faith of Jesus you are not under the Law or under the Covenant of Works He doth not therefore apply these words to all but to some when he saith But ye mark YE ye Believers ye Converted persons ye Saints ye that have been born again Ye for ye are not under the Law implying others are that are in their natural state that have not been brought into the Covenant of Grace by faith in Jesus Christ. The words therefore being thus understood there is discovered these two Truths in them Doct. 1. First That there are some in Gospel times that are under the Covenant of Works Doct. 2. Secondly That there is never a Believer under the Law as it is a Covenant of Works but under Grace through Christ For ye you Believers you Converted persons Ye are not under the Law but under Grace or for you are delivered and brought into or under the Covenant of Grace For the first That there are some that are under the Law or under the Covenant of Works see I pray you that Scripture in the third of the Romans where the Apostle speaking before of sins against the Law and of the denunciations thereof against those that are in that condition he saith What things soever the Law saith it saith to them that are under Mark it saith to them that are under the Law That every mouth may be stopped and all the World become guilty before God Rom. 3. 19. That is all those that are under the Law as a Covenant of Works that are yet in their sins and unconverted as I told you before Again Gal. 5. 18. He saith But if you be led by the Spirit you are under the Law implying again that those which are for sinning against the Law or the works of the Law either as it is the old Covenant these are under the Law and not under the Covenant of Grace Again Gal. the 3. the 10. Verse there he saith For as many as are of the Works of the Law are under the Curse that is they that are under the Law are under the Curse for
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
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
in Gods account than the sounding of a Drum Brass or the tinkling of a Cimball which are things that notwithstanding their sound and great noise are absolutely void of life and motion and so are accounted with God as nothing that is no Christians no Believers not under the Covenant of Grace for all that See 1 Cor. 13. 1 2 3 4. Secondly Men may not only do this but may also be changed in reality for a season from what they formerly were and yet be nothing at all in the Lords account as to an eternal blessing Read 2 Pet. 2. 20. the Scripture which I mentioned before for indeed that one Scripture is enough to prove all that I desire to say as to this very thing for if you observe there is enfolded therein these following things first that reprobates may attain to a knowledge of Christ. Secondly This knowledge may be of such weight and force that for the present it may make them escape the pollutions of the world and this by hearing the Gospel For if after they have escaped the pollutions of the world through the knowled 〈◊〉 of our Lord and Saviour Jesus Christ they are again entangled therein and overcome the last end of that man is worse than his beginning Now that they are Reprobates Dogs or Sows Read further But saith he it is happenened to them according to the true proverb the Dog is turned to his own vomit again and the Sow that was washed to her wallowing in the mire verse 21. 22. But say you our practices in the worship of God shall testifie for us that we are not under the Law for we have by Gods goodness attained to as exact a way of walking in the ordinances of God and as near the examples of the Apostles as ever any Churches since the primitive time as we judge Answ. What then do you think that the walking in the order of the Churches of old as to matter of outward worship is sufficient to clear you of your sins at the judgment day or do you think that God will be contented with a little bodily subjection to that which shall vanish and fade like a flower when the Lord shall come from Heaven in flaming fire with his mighty Angels 2 Thes. 1. 7 8. Alas alis how will such professors as these are fall before the Judgment-seat of Christ then such a question as this Friend how camest thou in hither not having on thy wedding garment will make them be speechless and fall down into everlasting burnings thousands on a heap for you must know that it is not then your crying Lord Lord that will stand you in stead nor your saying We have eat and drunk in thy presence that will keep you from standing on the left hand of Christ. It is the principle as well as the practice that shall be enquired into at that day Quest. The principle you will say what do you mean by that Answ. My meaning is the Lord Jesus Christ will then enquire and examine whether the Spirit from which you acted was Legal or Evangelical that is whether it was the spirit of adoption that did draw you out to the thing you took in hand or a meer moral principle together with some shallow and common illuminations into the outward way of the Worship of God according to Gospel rule Quest. But you will say its like how should this be made manifest and appear Answ. I shall speak briefly in answer hereunto as followeth First then that man that doth take up any of the ordinances of God namely as Prayer Baptism breaking of Bread Reading Hearing Alms-deeds or the like I say he that doth practice any of these or such like supposing thereby to procure the love of Christ to his own soul he doth do what he doth from a Legal and not from an Evangelical or Gospel Spirit as thus for a man to suppose that God will hear him for his Prayers sake for his Alms-sake for his Hamiliation sake or because he hath promised to make God amends hereafter whereas there is no such thing as a satisfaction to be made to God by our Prayers or whatever we can do I say there is no such way to have reconciliation with God in And so also for men to think because they are got into such and such an Ordinance and have crouded themselves into such and such a Society that therefore they have got pretty good shelter from the wrath of the Almighty when alas poor souls there is no such thing No but God will so set his face against such professors that his very looks will make them to tear their very flesh yea make them to wish would they had the biggest Mill-stone in the world hanged about their necks and they cast into the midst of the Sea For friends let me tell you though you can now content your selves without the holy harmless undefiled perfect righteousness of Christ yet there is a day a coming in which there is not one of you shall be saved but those that are and shall be found clothed with that righteousness God will say to ALL the rest Take them bind them hand and foot and cast them into outer darkness there shall be weeping and gnashing of teeth Mat. 22. 13. for Christ will not say unto men in that day Come which of you made a profession of me and walked in Church-fellowship with my Saints no but then it shall be enquired into who hath the reality of the truth of grace wrought in their hearts and for certain he that misseth of that shall surely be cast into the lake of fire there to burn with the devils and damned men and women there to undergo the wrath of the eternal God and that not for a day a month a year but for ever for ever for ever and ever there is that which cutteth to the quick therefore look to it and consider now what you do and whereon you hang your souls for it is not every pin that will hold in the judgment nor every foundation that will be able to hold up the house against those mighty terrible souldrowning floods and destroying tempests which then will roar against the soul and body of a sinner Luke the 6. the three last verses and if the principle be rotten all will fall all will come to nothing Now the principle is this not to do things because we would be saved but to do them from this namely because we do really believe that we are and shall be saved but do not mistake me I do not say we should slight any holy duties God forbid but I say he that doth look for life because he doth do good duties he is under the Covenant of Works the Law let his duties be never so eminent so often so fervens so zealous I and I say as I said before that if any man or men or multitudes of people do get into never so high so eminent and clear
practices and Gospel-order as to Church-discipline if it be done to this end I have been speaking from this principle they must and shall have these sad things fall to their share which I have made mention of Object But you will say can a man use Gospel-ordinances with a Legal spirit Answ. Yes as easily as the Jews could use and practice circumcision though not the Moral or Ten Commandments For this I shall be bold to affirm that it is not the Commands of the New Testament administration that can keep a man from using of its self in a legal spirit for know this for certain that it is the principle not the command that makes the subjecter to the same either Legal or Evangelical and so his obedience from that command to be from Legal convictions or Evangelical principles Now herein the devil is wonderous subtle and crafty in suffering people to practice the ordinances and commands of the Gospel if they do but do them in a Legal spirit from a spirit of works for he knows then that if he can but get the soul to go on in such a spirit though they do never so many duties he shall hold them sure enough for he knows full well that thereby they do set up something in the room of or at the least to have some though but a little share with the Lord Jesus Christ in their salvation and if he can but get thee here he knows that he shall cause thee by thy depending a little upon the one and so thy whole dependance being not upon the other that is Christ and taking of him upon his own terms thou wilt fall short of life by Christ though thou do very much busie thyself in a suitable walking in an outward conformity to the several commands of the Lord Jesus Christ. And let me tell you plainly that I do verily believe that as Satan by his Instruments did draw many of the Galatians by Circumcision though I say it was none of the commands of the moral Law to be debtors to do upon pain of eternal damnation the whole of the moral Law So also Satan in the time of the Gospel doth use even the commands laid down in the Gospel some of them to bind the soul over to do the same Law the thing being done and walked in by and in the same spirit For as I said before it is not the obedience to the command that makes the subjecter thereto Evangelical or of a Gospel Spirit but contrariwise the principle that leads out the soul to the doing of the command that makes the persons that do thus practice any command together with the command by them practised either Legal or Evangelical As for instance prayer it is a Gospel command yet if he that prayes doth it in a Legal spirit he doth make that which in it self is a Gospel command an occasion of leading him into a Covenant of Works in as much as he doth it by and in that old Covenant spirit Again giving of Alms is a Gospel command yet if I do give Alms from a Legal principle the command to me is not Gospel but Legal and it binds me over as aforesaid to do the whole Law For he is not a Jew not a Christian that is one outwardly that is one only by an outward subjection to the ordinances of prayer hearing reading baptism breaking of bread c. But he is a Jew a Christian which is one inwardly who is rightly principled and practiseth the ordinances of the Lord from the leadings forth of the spirit of the Lord from a true and saving faith in the Lord Rom. 2. 28 29. Those men spoken of in the 7. of Matthew for certain for all their great declaration did not do what they did from a right Gospel Spirit for had they no question but the Lord would have said Well done good and faithful servants but in that the Lord Jesus doth turn them away into Hell notwithstanding their great profession of the Lord and of their doing in his name it is evident that notwithstanding all that they did do they were still under the Law and not under that Covenant as true believers are to wit the Covenant of Grace and if so then all their duties that they did of which they boasted before the Lord was not in and by a right Evangelical principle or Spirit Again saith the Apostle Whatsoever is not of faith is sin Rom. 14. 23. but there are some that do even practise baptism breaking of bread together with other ordinances and yet are unbelievers therefore unbelievers doing these things they are not done in faith but sin now to do these things in sin or without the faith it is not to do things in an Evangelical or Gospel Spirit also they that do these things in a Legal spirit the very practising of them renders them not under the Law of Christ as head of his Church but the works they do are of so much contradiction to the Gospel of God or the Covenant of Grace that they that do them thus do even set up against the Covenant of Grace and the very performance of them is of such force that it is sufficient to drown them that are subjecters thereunto even under the Covenant of Works but this poor souls are not aware of and there is their misery Quest. But have you no other way to discover the things of the Gospel how they are done with a Legal principle but those you have already made meâ—tion of Answ. That thou mightest be indeed satisfied herein I shall shew you the very manner and way that a Legal or old Covenant converted professor bear with the terms doth take both in the beginning middle and the end of his doing of any duty or command or whatsoever it be that he doth do First He thinking this or that to be his duty and considering of the same he is also presently perswaded in his own conscience that God will not accept of him if he leave it undone he seeing that he is short of his duty as he supposeth while this is undone by him and also judging that God is angry with him until the thing be done he in the second place sets to the doing of the duty to the end he may be able to pacifie his conscience by doing of the same perswading of himself that now the Lord is pleased with him for doing of it Thirdly Having done it he contents himself sits down at his ease untill some further convictions of his duty to be done which when he seeth and knoweth he doth do it as aforesaid from the same principle as he did the former and so goeth on in his progress of profession This is to do things from a Legal principle and from an old Covenant spirit for thus runs that Covenant The man that doth these things shall live in them or by them Levit. 18. 5. Ezek. 20. 11. Gal. 3. 12. Rom. 10. 5. but more of this
close in with Jesus Christ and would willingly take him upon his own terms only they being muddy in their minds and have not yet attained the understanding of the terms and conditions of the two Covenanss they are kept off from closing with Christ and all is because they see they can do nothing As for example come to some souls and ask them how they do they will tell you presently that they are so bad that it is not to be expressed If you bid them believe in Jesus Christ they will answer that they cannot believe if you ask them why they cannot believe they will answer because their hearts are so hard so dead so dull so backward to good duties and if their hearts were but better if they were more earnest if they could pray better and keep their hearts more from running after sin then they could believe but should they believe with such vile hearts and presume to believe in Christ and be so filthy Now all this is because the Spirit of the Law still ruleth in such a soul and blinds them so that they cannot see the terms of the Gospel To clear this take the substance of the drift of this poor soul which is this If I was better than I think I could believe but being so bad as I am that is the reason that I cannot this is just to do something that I may believe to work that I may have Christ to do the Law that I may have the Gospel or thus to be righteoua that I may come to Christ. O man thou must go quite back again thou must believe because thou canst not pray because thou canst not do thou must believe because there is nothing in thee naturally that is good or desireth after good or else thou wilt never come to Christ as a sinner and if so then Christ will not receive thee and if so then thou mayest see that to keep off from Christ because thou canst not do is to keep from Christ by the Law and to stand of from him because thou canst not buy him Thus having spoken something by the way for the direction of those souls that would come to Christ I shall return to the former discourse wherein ariseth this objection Object But you did but even now put souls upon fulfilling the first condition of the Gospel even to believe in Christ and so be saved but now you say it is alone by Grace without condition and therefore by these words there is first a contradiction to your former sayings and also that men may be saved without the condition of faith which to me seems a very strange thing I desire therefore that you would clear out what you have said as to my satisfaction Answ. Though there be a condition commanded in the Gospel yet he that commands the condition doth not leave his children to their own natural abilities that in their own strength they should fulfill them as the Law doth but the same God that doth command that the condition be fulfilled even he doth help his children by his holy Spirit to fulfill the same condition For it is God that worketh in you mark in you believers both to will and to do of his own good pleasure Phil. 2. 13. Thou hast wrought all our works in us and for us Isa. 26. 12. So that the condition be fulfilled it is not done in the ability of the creature But Secondly Faith as it is a gift of God or an act of ours take it which way you will If we speak properly of salvation it is not the first nor the second cause of our salvation but the third and that but instrumentally neither that is it only layeth hold of and applieth to us that which saveth us which is the love of God through the merits of Christ which are the two main causes of our salvation without which all other things are nothing whether it be faith hope love or whatever can be done by us And to this the great Apostle of the Gentiles speaks fully for saith he God who is rich in mercy loved us even when we were dead in our sins Eph. 2. 4. that is when we were without faith and that was the cause why we believe for he thereby hath quickned us together through the meritorious cause which is Christ and so hath saved us by Grace that is of his own voluntary love and good will the effects of which was this he gave us faith to believe in Christ read soberly that second of the Ephesians at the 4 5 6 7 8 verses Faith as the gift of God is not the Saviour as our act doth merit nothing Faith was not the cause that God gave Christ at the first neither is it the cause why God converts men to Christ but faith is a gift bestowed upon us by the gracious God the nature of which is to lay hold on Christ that God afore did give for a Ransom to redeem sinners this faith hath its nourishment and supplies from the same God that at the first did give it and is the only instrument through the Spirit that doth keep the soul in a comfortable frame both to do and suffer for Christ helps the soul to receive comfort from Christ when it can get none from it self beareth up the soul in its progress heaven-wards but that it is the first cause of salvation that I deny or that it is the second I deny but is only the instrument or hand that receiveth the benefits that God hath prepared for thee before thou hadst any faith so that we do nothing for salvation as we are men But if we speak properly it was Gods Grace that moved him to give Christ a Ransom for sinners and the same God with the same Grace that doth give to the soul saith to believe and so by believing to close in with him whom God out of his love and pity did send into the world to save sinners so that all the works of the creature are shut out as to justification and life and men are saved freely by Grace I shall speak no more here but in my discourse upon the second Covenant I shall answer a hell-bred Objection or two to forewarn sinners how they turn the Grace of God into wantonness And thus you see I have briefly spoken to you something touching the Law First What it is and when given Secondly How sad those mens conditions are that are under it Thirdly Who they are that be under it Fourthly How far they may go and what they may do and receive and yet be under it which hath been done by way of answers to several questions for the better satisfaction of those that may stand in doubt of the truth of what hath been delivered Now in the next place I should come to some application of the truth of that which hath been spoken but I shall in the first place speak something to the second Doctrine and then afterwards I shall speak
for himself as soon as Christ had he been very God as Jesus Christ was For the reason why the posterity of Adam even so many of them as fall short of life must lye broyling in hell to all eternity is this They are not able to give the justice of Gods satisfaction they being not infinite as aforesaid But Christ that is God-man being come an high Priest that is to offer and give satisfaction of good things to comè by a greater and more perfect tabernacle not made with hands that is to say not of this building Neither by the blood of goats and calves but by his own mark you that but by his own blood he hath entered into the holy place having already obtained eternal redemption for us But how For if the blood of bulls and goats and the ashes of an beifer sprinkling the unclean sanctifieth to the purging of the flesh how much more shall the blood of Christ who through the eternal Spirit who through the power and vertue of his infinite Godhead offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause that is for that he is God as well as man and so able to give justice an infinite satisfaction therefore he is the Mediator of the New Covenant that by the means of his death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Heb. 9. 11 12 13 14 15. as I said before Object This is much but is God contented with this Is he satisfied now in the behalf of sinners by this mans thus suffering If he is then how doth it appear Answ. It is evident yea wonderful evident that this hath pleased him to the full as appeareth by these following Demonstrations First In that God did admit him into his presence yea receive him with joy and musick even with the sound of a Trumpet at his ascension into Heaven Psal. 47. 5. and Christ makes it an argument to his Children that his righteousness was sufficient in that he went to his Father and they saw him no more John 16. 10. Of righteousness saith he because I go to my Father 〈◊〉 ye see me no more As if he had said My Spirit shall shew to the world that I have brought in a sufficient righteousness to justifie sinners withal in that when I go to appear in the presence of my Father on their behalf he shall give me entertainment and not throw me down from heaven because I did not do it sufficiently Again If you consider the high esteem that God the father doth set on the death of his Son you will find that he hath received good content thereby When the Lord Jesus by way of complaint told his Father that he and his merits were not valued to the worth his Father answered It is a light thing that I should give thee O my servant to bring Jacob again I will also give thee for a light to the Gentiles that thou mayest be for salvation unto the ends of the earth Isa. 49. 1 2 3 4 5 6. As if the Lord had said My Son I do value thy death at a higher rate then that thou shouldest save the Tribes of Israel only behold the Gentiles the barbarous Heathens they also shall be brought in as the price of thy blood It is a light thing that thou shouldest be my servant only to bring or redeem the Tribes of Jacob and to restore the preserved of Israel I will give thee for a light to the Gentiles that thou mayest be my salvation to the ends of the earth Again You may see it also by the carriage of God the Father to all the great sinners to whom mercy was proffered We do not find that God maketh any objection against them that come to him for the pardon of their sins because he did want a satisfaction suitable to the greatness of their sins There was Manasseth who was one that burnt his children in the fire to the devil 2 Chron. 33. from 1. to 12. that used witchcraft that used to worship the host of heaven that turned his back on the word that God sent unto him nay that did worse than the very heathen that God cast out before the children of Israel Also those that are spoken of Acts 19. 19. that did spend so much time in conjuration and the like Acts 8. for such I judge they were that when they came to burn their books they counted the price thereof to be fifty thousand pieces of Silver Simon Magus also that was a Sorcerer and bewitched the whole City yet he had mercy proffered to him once and again I say it was not the greatness of the sins of these sinners no nor of an innumerable company of others that made God at all to object against the salvation of their souls which justice would have constrained him to had he not had satisfaction sufficient by the blood of the Lord Jesus Nay further I do find that because God the Father would not have the merits of his Son to be undervalued I say he doth therefore freely by his consent let mercy be proffered to the greatest sinners in the first place for the Jews that were the worst of men in that day for blasphemy against the Gospel yet the Apostle proffered mercy to them in the first place It is necessary saith he that the word of God should first have been spoken unto you Acts 13. 46. Acts 3. 26. And Christ gave them commission so to do for saith he Let repentance and remission of sins be preached in my name among all nations and begin mark that begin at Jerusalem Luke 24. 47. Let them that but the other day had their hands up to the elbows in my heart blood have the first proffer of my mercy And saith Paul For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should hereafter believe on him to life everlasting 1 Tim. 15 16. As the Apostle saith those sinners that were dead possessed with the devil and the children of wrath he hath quickned delivered and saved Ephes. 2. 1 2 3 4 5 6 7. that he might even in the very ages to come shew forth the exceeding riches of his grace in his kindness towards us and that through Jesus Christ. Secondly It is evident that that which this man did as a common person he did it compleatly and satisfactorily as appears by the openness as I may so call it which was in the heart of God to him at his resurrection and ascension Ask of me saith he and I will give thee the very heathen for thine inheritance and the uttermost parts of the earth for thy possession Psal. 2. 8. And this was at his resurrection Acts 13. 33. Whereas though he had asked yet if he had not given a full and compleat
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
the convincing nature of them and therefore it is called a doing despite unto the Spirit of Grace Heb. 10. 29. And so Thirdly In that they do reject the beseechings of the Spirit and all its gentle intreatings of the Soul to tarry still in the same Doctrine Fourthly In that they do reject the very Testimony of the Prophets and Apostles with Christ himself I say their Testimony through the Spirit of the Power Vertue Sufficiency and Prevalency of the Blood Sacrifice Death Resurrection Ascension and Intercession of the man Christ Jesus of which the Scriptures are full both in the Old and New Testament as the Apostle saith For all the Prophets from Samuel with them that follow after have shewed of these days That is in which Christ should be a Sacrifice for Sin Acts 3. 24. compared with Ver. 6. 13 14 15 18 26. Again saith he He therefore that despiseth despiseth not man but God who hath also given unto us his Holy Spirit 1 Thes. 4. 8. That is he rejecteth or despiseth the very Testimony of the Spirit Fifthly It is called the Sin against the Holy Ghost because he that doth reject and disown the Doctrine of Salvation by the man Christ Jesus through believing in him doth despise resist and reject the Wisdom of the Spirit for the Wisdom of Gods Spirit did never more appear than in its finding out a way for Sinners to be reconciled to God by the death of this man and therefore Christ as he is a Sacrifice is called the Wisdom of God And again when it doth reveal the Lord Jesus it is called the Spirit of Wisdom and Revelation in the Knowledge of him Ephes. 1. 17. Object But some may say the slighting or rejecting of the Son of Man Jesus of Nazareth the Son of Mary cannot be the Sin that is unpardonable as is clear from that Scripture in the twelfth of Matthew where he himself saith He that shall speak a Word against the Son of Man it shall be forgiven him but he that shall sin against the Holy Ghost it shall not be forgiven him neither in this World nor in the World to come Ver. 32. Now by this it is clear that the Sin that is unpardonable is one thing and the sin against the Son of Man another that Sin that is against the Son of Man is pardonable but if that was the Sin against the Holy Ghost it would not be pardonable therefore the Sin against the Son of Man is not the Sin against the Holy Ghost the unpardonable Sin Answ. First I do know full well that there are several Persons that have been pardoned yet have sinned against the Son of Man and that have for a time rejected him as Paul 1 Tim. 1. 13 14. Also the Jews Acts 2. 36 37. But there was an ignorant rejecting of him without the Enlightning and Taste and Feeling of the Power of the things of God made mention of in the sixth of the Hebrews the 3 4 5 6 Verses Secondly There is and hath been a higher manner of sinning against the Son of Man which also hath been and is still pardonable as in the case of Peter who in a violent temptation in a mighty hurry upon a sudden denied him and that after the Revelation of the Spirit of God from Heaven to him that he Jesus was the Son of God Matth. 16. 16 17 18. This also is pardonable if there be a coming up again to repentance O rich Grace O wonderful Grace that God should be so full of Love to his poor Creatures that though they do sin against the Son of God either through ignorance or some sudden violent charge breaking loose from Hell upon them but yet take it for certain that if a Man do slight and reject the Son of God and the Spirit in that manner as I have before hinted that is for a Man after some great measure of the enlightning by the Spirit of God and some Profession of Jesus Christ to be the Saviour and his 〈◊〉 that was shed on the Mount without the Gates of Jerusalem to be the Attonement I say he that shall after this knowingly wilfully and out of malice and despite reject speak against and trample that Doctrine under foot resolving for ever so to do And if he there continue I will pawn my Soul upon it he hath sinned the unpardonable Sin and shall never be forgiven neither in this World nor in the World to come or else those Scriptures that testifie the Truth of this must be scrabled out and must be looked upon for meer Fables which are these following For if after they have escaped the pollutions of the World through the knowledge of our Lord and Saviour Jesus Christ which is the Son of Man Matth. 16. 13. and are again intangled therein and overcome which must be by denying this Lord that bought them 2 Pet. 2. 1. the latter end is worse with them than the beginning 2 Pet. 2. 20. For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift And have tasted the good Word of God and the powers of the World to come If they shall fall away not only fall but fall away that is finally Heb. 10. 19. it is impossible to renew them again unto Repentance and the Reason is rendred seeing they have crucified to themselves the Son of God which is the Son of Man afresh and put him to an open shame Heb. 6. 4 5 6. Now if you would further know what it is to Crucifie the Son of God afresh it is this For to undervalue and trample under foot the Merits and Vertue of his Blood for Remission of Sins as is clearly manifested in the tenth of the Hebrews 26 27 28 Verses where it 's said For if we Sin wilfully after we have received the knowledge of the Truth there remaineth no more Sacrifice for Sins But a certain fearful looking for of Judgment and the fiery Indignation which shall devour the Adversaries He that despised Moses Law died without Mercy of how much sorer Punishment suppose ye shall be thought worthy that have trodden under foot the Son of God there is the second Crucifying of Christ which the Quakers think to be saved by and hath counted the Blood of the Covenant wherewith he was sanctified an unholy thing And then followeth And hath done despite unto the Spirit of Grace Verse the twenty ninth All that Paul had to keep him from this Sin it was his ignorance in persecuting the Man and Merits of Jesus Christ Acts 9. But I obtained Mercy saith he because I did it ignorantly 1 Tim. 1. 14. And Peter though he did deny him knowingly yet he did it unwillingly and in a sudden and fearful Temptation and so by the Intercession of Jesus escaped that Danger So I say they that commit this Sin they do it after Light knowingly wilfully and despitefully and in the open view of the whole World reject the Son of