is usual in Scripture-language to give the name of Flesh to the one and Spirit to the other The Law is called Flesh Rom. 4.1 compared with 2. What shall wee say then that Abraham our Father as pertaining to the Flesh hath found for if Abraham were justified by works hee hath whereof to glory but not before God Phil. 3.4 Though I might also have confidence in the flesh if any other man thinketh that hee hath whereof he might trust in the flesh I more Comp. with the 6. v. concerning zeal persecuting the Church touching the righteousnesse which is in the Law blamelesse The Gospel is called a Spirit 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the letter but of the Spirit Both are together under these names or titles Gal. 3.2 3. This onely would I learn of you received yee the Spirit by the works of the Law or by the hearing of faith Are yee so foolish having begun in the Spirit are yee now made perfect by the flesh What hee calls works of the Law and hearing of faith in vers 2. hee calls Flesh and Spirit in the third Again the old man is called Flesh Gal. 5.19 Now the works of the Flesh are manifest which are these adultery fornication uncleanness lasciviousnesse c. compared with Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might bee destroyed that henceforth wee should not serve sin The new man is called Spirit Ezek. 36.26 A new heart also will I give you and a new spirit will I put within you c. both together are under these names Rom. 7. last So then with the minde I my selfe serve the Law of God but with the Flesh the Law of sin Gal. 5.17 For the Flesh lusteth against the Spirit and the Spirit against the Flesh Matth. â—6 41 The spirit indeed is willing but the flesh is weak Now that there is good reason why wee should take both these and not one to hee here meant I think the scope shews us for the Apostle having spoken of both these things in the former Chapter and proceeding onwards to a glorious triumph in this hee takes the rise of this triumph from the consideration of the premises and that of both of them for one alone as may by good reason be made to appear had not been a sufficient bottome for such a triumph as if hee should say These things being so that through Jesus Christ as hath been cleared wee are delivered from the dominion of the Law and also from the tyranny of the old man in us there being now no longer any reigning Law over us nor reigning old man in us I therefore do conclude That there is no condemnation to them that are in Christ Jesus there being no enemy that can do it the Law without and the old man within which onely were able to do it having now no condemning power over them which persons that hee might give an infallible note and character of hee still keeping the scope describes them to bee such Who walke not after the flesh but after the spirit i.e. They are such persons who being by Christ set free from the Dominion of the Law and Tyranny of the old man do not walk after the one or the other and on the other side being by Christ brought under the power of the Gospel and regiment of the new man they do now walk as becomes in some measure Gospel Saints and new creatures These things being laid down and premised wee are to understand the words thus Walking after the Flesh i.e. Either first Legal walking to walk after or according to the Law Or secondly Corrupt walking i. e. to bee wholly and constantly swayed ruled or lead by the principles dictates or motions of the old man or unregenerate part Walking after the Spirit i.e. Either first Gospel-walking to walk after or according to the Gospel of Jesus Christ Or secondly Renewed walking to walk according to the rule principle motions and dictates of the new man or regenerate part in a Saint Now in saying that these two are to be understood by Flesh and Spirit I do not exclude any of those laid down in the general explication of the words no I do think that by Flesh the Apostle may mean all those viz. mans wisdome reason understanding outward priviledges c. and the contrary to these by Spirit But I name these two onely with their contraries because I think that although the other are included in Flesh and Spirit as general termes yet here these are chiefly intended being most agreeable to the Apostles scope and what hee had said in the former Chapter which gives rise to this verse I shall therefore begin with the words as they lye in the first sense to bee understood of Legal and Gospel-walking and so wee have in them two Propositions 1 Legal-walking is walking according to the Flesh 2 Gospel-walking is walking according to the Spirit 1 Legal-walking is walking according to the Flesh In the opening of this I shall shew 1 What I mean by Legal-walking or what it is to walk Legally 2 When a mans walk may bee said to bee such that is a pure Legal-walk 3 Why Legal-walking is called Flesh or walking according to the Flesh 4 That those persons who are freed from condemnation for such our Text imports do not walk Legally or after the Flesh in this sense 5 Answer an Objection and Lastly conclude with Application Of the first viz. What I mean by Legal-walking or what it is for a man or woman to walk legally Answ Legal-walking in the sense wee are now to speak to it is this To make the Law as the same is a Covenant of works the rule of our lives and actions and the alone touchstone to try our conditions by To walke after the Law or according to the Law as the Law is a Covenant of works that is Legal-walking That so wee are to understand here I prove thus because Legal-walking is here called Flesh and the Law is no where in Scripture called Flesh but as the same is considered under this notion as it is a Covenant of works If you take the Law in its self that is for the matter of it the substance of those things the Law requires so the Apostle saith the contrary of the Law Rom. 7.14 The Law is spiritual the matter or substance of the Law is spiritual injoyning spiritual duties requiring spiritual performance and designing to make the creature spiritual so that the Law in its selfe is not Flesh but rather it is a spiritual and an everlasting rule of righteousness But now look upon the Law whensoever it is spoken of under this notion as it is the old Covenant or a Covenant of works and then it is called Flesh I will give you but a few places in Gal. 3.2 3. before quoted when the Galathians were gone from the Gospel to the Law
own heart therein though it may bee at that time hee could through faith say notwithstanding all my sin I am the childe of God yet hath hee not felt in himselfe that sweet and spiritual communion hee had with his Father at another time and good reason for it hee hath walked at a distance from God and therefore though God loves him still and acknowledgeth him for his childe yet to the end hee may better learn to know himselfe and to know his Father God will for a time walke at a distance from him As when a childe hath been stubborn and disobedient to his Father though his Father loves him still as his childe and will not dis-inherit him for all this yet the Father to make the childe know himself and know his Father will carry it at a distance for a while and hee will not bee so loving in his look and familiar in his discourse with his childe as at other times So when a Saint walks loosely and unsaintlike not as a childe to his Father though God loves him still yet hee shall not have those smiles and loving looks and lappings and dandlings and sweet imbraces and familiar discourses that hee had with his Father at another time Now how sweet this communion is appears if wee consider the esteem a Saint hath of it when hee feels it and the price hee puts upon it in want thereof What high language doth the Spouse in the Canticles speak of her Beloved and the ravishments of her heart by his love whilst shee found and felt this her communion and mutual imbraces and love-songs and change of voyces passed between her and her beloved and how sorrowfully doth shee speak and how mournfully doth shee walk when as any thing did interpose between her and her beloved and hinder those mutual imbraces and kisses of love The sweetness of this communion made a heavenly * Galeacius Carracciolus the Italian Marquess man which had great preferments and vast sums of mony offered him to forsake the Gospel say Let their mony perish with them who esteem all the wealth in the world worth one hours communion with Jesus Christ Now this being so that the communion a Saint hath with God is so unspeakably sweet as there is nothing like it and this having much dependance upon a Saints walking that accordingly as hee demeans himself towards God either in a way of duty or disobedience hee shall have more or lesse thereof hence he labours to walk as a Saint should for saith the Soul though I know my sin shall never deprive mee of Heaven hereafter yet if I walke carnally I shall loose my communion with God and that is my heaven here 5 The profiting of others is another Gospel-end which runs along in the stream of their obedience who walke after the Gospel Now the gracious walking of a Saint may bee profitable to others two wayes 1 To those without by way of convincement Let there bee a whole Parish made up of Drunkards and Swearers c. and let but a spiritual holy-walking Saint come amongst them and he by his holy walking wil convince them and make their conscience condemn them all Therefore Christ exhorts his Matth. 5. to let their light shine before men that they may see their good works and Paul bids the Thessalonians walk honestly towards them without 2 To those that are within by way of provocation Heb. 12.24 And to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 2 Cor. 9.2 For I know the forwardness of your minde for which I boast of you to them of Macedonia that Achaia was ready a year agoe and your zeal hath provoked very many When a poor soul that hath been for a great while very carnal and dead comes into the presence of another spiritual Saint that is lively and active for God and hears him speak and sees his walking hee is hereby provoked He thinks with himself O what a block am I what abundance of life hath such a one and O what a block am I and this making him ashamed of himself sets him on work and so becomes a means to put life into that heart which was dead carnal cold and frozen many dayes weeks and months before And truly this is a blessed provocation and a Saint who indeed labours and endeavours to walke with God making it his design to bee holy both may and shall do God much service in this way 6 And lastly The beating down of the body and bringing it into subjection Idleness we say is the mother of all iniquity We know by experience when a man is idle and not imployed in spiritual things the flesh through that natural depravation that is in the whole man will incline and draw a man into evill and rebellion against God When the Spirit is not acting in that which is good and bringing the flesh under the flesh will take advantage to act in those things that are evill and so bring the the Spirit under Now a Saint knowing and feeling that natural depravation that is in him and the pronenesse of the flesh in case it bee not held under to captivate him thereby hee exerciseth himself in those duties of holiness which concern his general and particular calling knowing that by keeping a yoak upon the neck of this Rebel hee shall in time weaken him and make him the more unable to doe him an injury at least deprive him of his advantage to do it The flesh is like an unruly Beast which through rest and idleness grows wilde and Masterless and there is no way to tame him but by working him hard so the way to hold the body under is to keep up the soule as much as may bee in the exercise of Holiness This seems to have been Pauls practice and to bee the meaning of that place 1 Cor. 9 last But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my selfe should bee a cast-away 3 Quest But why is Gospel-walking called Walking after the Spirit Answ 1. Reason is because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint I mean such as are according to the Gospel doth hee pray the Spirit of God helpes his infirmities in prayer Rom. 8.26 is sin mortified in him the Spirit of God doth it Rom. 8.13 is hee quickned the Spirit doth that Joh. 6.63 The Spirit of God is all in all in his walking and in his working 2 Because of the spiritualness of a Gospel-walke above a Legal-walk Every thing in the Gospel hath more spirituality in it than under the Law Ordinances are more spiritual under the Law they had abundance of Ordinances and Institutions but the Apostle calls them Carnal Ordinances Heb. 9.10 and Carnal Commandements Chap. 7.16 and Beggerly Elelements Gal. 4.9 Wee under the Gospel
have fewer Ordinances I mean outward Ordinances and those wee have are more spiritual Gospel-worship is one step nearer to Heavenly than Legal worship Persons are more Spiritual Saints of the Old Testament excepting some few who were the Pen-men of the Holy Ghost had but a little of the Spirit the Spirit then being not powred down then the promise of the pouring out of the Spirit being made to Gospel times Precepts are more spiritual compare the ten Commandements of Moses with the Precepts of the New Testament and see how spiritual the one are in regard of the other Promises are more spiritual abundance of their promises did relate to outward and temporal good things wee under the New Testament have but few promises of outward and temporal things but abundance relating to spirituall and eternall things therefore saith the Apostle Heb. 8.6 The New Covenant that is the Gospel is established upon better promises than the old was Yea the whole administration take it in the bulk is more spiritual and therefore when the Apostle compares the two Administrations he calls the one the Letter the other the Spirit 2 Cor. 3.6 Moses or the Legal Administration is the Letter Christs or the Gospel Administration the Spirit So also the conversation or walking of Saints under the Gospel is more spiritual by far then theirs was under the Law and therefore it is called a walking in heaven Phil. 3.20 3 Because There is a mighty power that goes along with a Gospel-walk The Spirit is called Power Luke 24.49 Now take a Gospel Saint and he hath more power than five hundred Legal persons I can do all things saith Paul through Christ that strengtheneth mee 4 Quest But do all those that are freed from condemnation Walke after the Gospel Answ Yea though here that there may bee nothing laid as matter of temptation before scrupulous and troubled souls consider that there are two sorts of persons that are freed i.e. actually freed from condemnation 1 There are some are freed from condemnation but being but newly come to this their freedome and having been all the time of their life before trained up under the Law in the School of the Law and been Apprentices to the Law they can hardly beleeve it the thing seeming strange to them that they should bee from under their other Master that they are freed and therefore though they are indeed freed from condemnation yet not beleeving it or with difficulty beleeving it And on the contrary being with ease perswaded that they are still under the command of their old Master their walke which hath much dependance upon the knowing or beleeving this their freedome is not a pure Gospel-walke but rather an Old Testament walk a walk much like unto the walk of the Saints in the time of the Old Testament which as I have formerly shewed was neither purely Gospel nor purely Legal but partaking of either So that in these persons although there is somewhat of the Gospel at the bottome yet may there bee much of the Law at the top much doubting darkness fear terror c. and yet for all this they may bee true Saints and Gospel-walkers as the Gospel is at the bottome of their actions the Spirit of God at the bottome though darkness fear terror c. at the top 2 There are others who are not onely freed from condemnation but injoying and beleeving this their freedome and knowing that the Law their former husband hath now nothing to do with them but they are onely under the commands of Christ who is their King Law-giver and Husband their walke is a pure Gospel-walke i.e. there is not that darkness doubting fear self-love in their walking as in the walkes of the other but their actions do spring from pure love to God to the glory of God love to their neighbour c. Now the things that I have before spoken of as touching Gospel-walking do chiefly relate to these latter sort of persons Thus much for the opening of this Truth the Application I shall leave to the next opportunity The Application SERMON VII Rom. 8.1 Who walk not after the flesh but after the Spirit WAlking after the Flesh and Spirit as you have heard holds forth the one of these two either Legal or Gospel-walking or walking after the Old and New man I am upon the words in the first sense as they hold forth Legal and Gospel-walking and so I have laid down these two Propositions Legal walking is walking after the Flesh Gospel-walking is walking after the Spirit Of Legal walking I have spoken the last day I made an end of the Doctrinal part of the other viz. Gospel-walking I now proceed to Application Vse 1. Is it so that Gospel-walking is walking after the Spirit then hence we may learn the excellency of a Gospel-walk every thing the more of Spirit it hath in it the more excellent it is Now Gospel-walking is a walking after the Spirit there is much of the Spirit in it the whole walk of a Gospel-Saint so farre as hee walks according to the Gospel is directed by the Spirit and therefore it is of all others the most excellent walk This Gospel-walk it excels a pure Natural walk or a Legal walk in a pure Natural walk there the Principle is Natural light Natural conscience in a Legal walk there the Principle is fear and apprehension of wrath but now in a Gospel-walk the principle is the Spirit now by how much the principle is more excellent by so much the action duty the walk is more excellent As let a man have two Servants one serves him out of love and from a principle of ingenuity because he hath received some favour from the hand of his Master the other serves him for fear or in hope to receive somewhat from his Master he doth the most excellent service that serves him out of love and from ingenuity because the principle is most excellent whence that hee doth ariseth Gospel obedience is excellent obedience there is a stamp of Divine excellency upon that which is upon no other obedience in the world and the more any Christian comes to this to walk and to obey according to the Gopel the more excellent Christian he is A pure Gospel-walking it is the highest sublimest the most excellent walking on this side the walk of glorified Saints in Heaven which should bee a mighty encouragement to us all to presse after this Gospel-walk Vse 2. This shews us why there is such a Mystery in Gospel-walking that a meer Natural man cannot conceive what manner of walk a Gospel-walk is why because Gospel-walking is a walking after the Spirit The Natural man saith the Apostle perceiveth not the things of the Spirit neither can hee know them because they are spiritually discerned though a Natural man hath knowledge and insight into the things of Nature and the things of Morality because these are within the sphere of his reason and natural understanding and also
did give to Christ for man as the words compared with the following verse hold forth he being able to give it its own terms which plainly speaks that the defect lay in man not in the law he is unable to give the law its termes not the law unable to give him life So Heb. 8.7 8. hee speakes of the first Covenant as being faulty i. e. short unable to justifie or save yet to prevent mistakes he strait way in the very next words addes that the fault was not in the Old Covenant it self but in them to whom it was given for finding fault with them he saith Behold the dayes come saith the Lord the fault is found in them not in the Covenant it self So that the truth is the Old Covenant it self was ordained for life able to give it yet could it not give life because they with whom this Old Covenant was made were not able to performe the condition of it give it those termes which it must have and without which it could not dispense life Obj. But it will bee said But why did God establish the Old Covenant for life and yet hold forth this life upon such termes as that the Covenant ordained to life could give life to none This seems to be but a mockery in God Ans Not so for it must be considered what I said before that the Old Covenant was not established for life to this end that life should bee attained thereby but for other ends and designes Now God having other ends and designes in the holding forth life eternal in this Old Covenant then the giving of life which indeed was no end of Gods at all it was therefore no mockery in God for the accomplishment of those other ends to establish it as a Covenant for life eternal which was the best way it could bee established in for the attainement of those ends now the ends why it was by God established as such a Covenant were such as these 1 Because it was a thing of absolute necessity to the end that the righteousnesse of the Law or Old Covenant might bee fulfilled in us as Rom. 8.4 that the same should be perfectly obeyed either by us or by our Surety in our stead Now though God knew full well that wee could not obey it yet to the end that our Surety might stand under it as a Covenant for life and his obedience to it as such a Covenant might bee imputed to us therefore doth God institute it or ordaine it as such a Covenant And to set forth this the two-fold giving forth of the Old Covenant doth excellently accord As the Old Covenant as hath been formerly noted did consist of three parts 1 The Moral Law 2 The Ceremonial 3 The Judicial so it is a thing observable that either were twice given forth from the Lord unto Moses who was the Mediator of this Covenant FINIS Books Printed for and sold by Livewell Chapman at the Crown in Popes head-Alley MR. Greenhils Exposition on the first nineteen Chapters of Ezekiel in three Volumes Quarto Mr. Greenhils Sermons on Christs last Discovery of himself Octavo Mr. Cottons Exposition on the 13. Chapter of the Revelations Quarto Mr. Raworths Jacobs Ladder c. Octavo Mr. Can's Truth with Time proving none of the Seven last Vials are yet poured out Quarto Mr. Can's Time of the End a Treatise about the last Apostacy the Little Horn and the Beast hat slayeth the Witnesses Octavo The Holiness of Church-members Quarto By John Cotton Singing of Psalms a Gospel Ordinance quarto By John Cotton An explicite Declaration of the Testimony of Christ according to the plain sayings of the Gospel c. Quarto By Tho. Moor senior A Treatise of the Person of Christ c. Quarto By Tho. Moor senior An Antidote against the spreading Infections of the Spirit of Antichrist in these last dayes under many vizards Being a Discovery of a lying and Antichristian spirit in some of those called Quakers c. Quarto By Tho. Moor junior The Knowledge of Christ c. Wherein the Types Prophesies Genealogies Miracles Humiliation Exaltation and the Mediatorial Office of Christ are opened and applied By John Davenport of New-haven in New-England The Legislative power Christs peculiar Prerogative By William Aspinwal A Presage of sundry sad Calamities yet to come By William Aspinwal The Abrogation of the Jewish Sabbath or the Sabbath of the seventh day of the week By William Aspinwal Arrows against Babylon By John Pendarves Sigh's for Sion By John Penderves The Fear of God what it is and exhorted to a Sermon preached by John Pendarves The voice of the Spirit A Discovery what the witnessing work of the Spirit is How the Spirit witnesseth Who are capable of attaining the witnessings of the Spirit How a soul may know its injoyment of them By what means a soul may attain them By Sam. Petto A Voyce from heaven a Testimony the Remainders of Antichrist yet in England By Gualter Postlethwaite Christ and Moses Excellency A Triplex Treatise distinguishing the two Covenants By Vavasor Powell Saving Faith set forth in three Dialogues By Vavasor Powell Generation-work in three parts 1 Part shewing what Generation-work is That Saints in their several Generations have the peculiar works of their Generation That it s of great concernment for a Saint to attend to and bee industrious in it wherein the work of the present Generation lyes How a man may finde out that part of it which is properly his work How it may bee so carried on as God may bee served 2 Part being an Exposition of the seven Vials Rev. 16. 3 Part an Exposition of the Prophesie of the two Witnesses from the 11 12 and 14 Chap. of the Revelation To which is added a Key to unlock the mystical Numbers of Daniel and the Revelations By John Tillinghast Mr. Tillinghasts eight last Sermons viz. The Fifth Kingdom founded on the New Covenant The Signs of the Times Christ the only Foundation The promise of the Father The Evil of the Times Look to your aimes and ends The Idols abolished Six several Treatises viz. The promises made and fulfilled in Christ Absolute promises made to sinners as sinners The life of faith in Justification Sanctification Expectation The Saints Anchor rightly cast Christs new Command Of Offences By John Tillinghast Knowledge of the Times or a resolution of the Question how long it shall bee unto the end of Wonders By John Tillinghast FINIS
times of the Law God gave his Spirit but only to some few extraordinary men as Prophets c. in the beginning of the Gospel God poured it downe upon many more upon Apostles and many Brethren but not all but now in the last daies upon all flesh for I take it that this Prophesie of Ioel relates to the last daies though in the beginnings of it it was fulfilled in the Apostles time add so Ierem. 31.34 And they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall shall know me from the least of them unto the greatest of them saith the Lord speaking of the last daies it is said They shall all know me So Isa 65.20 The childe shall dye an hundred years old i. e. in knowledge very Children shall have the Spirit poured downe upon them O what a glorious time will this be when all the Saints shall be filled with the Spirit when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him and how should this stirre up every one of us upon whom these last daies are coming if not come to labour after the Spirit Is it not a shame that the nearer this time comes the more Carnal instead of Spiritual we should be Obs 3. All grace it from the Spirit of God the spirit of grace we have no grace in our Nature but all is from the Spirit as the fruits thereof Gal. 5.22 23. But the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Obs 4. The gift of the Spirit is the gift of Free Grace This is taken from those words the Spirit of Grace interpreted in the latter sense Obs 5. One maine and special work that the Spirit of God puts Souls upon where it is is the work of Supplication or Prayer and Supplications the Spirit coming from God it loves much to be carrying out those Souls where it is to God Prayer it is a Natural work to that Soul where the Spirit is and as the Spirit of God puts Souls upon Prayer so the Spirit of God acts the Saints in Prayer or as the Apostle saith Rom. 8. Prayes in them sometimes by enabling them with words sometimes by filling them with groanes unutterable i. e. a Soul that prayes by the Spirit hee hath inward groanings for many things more than hee can utter it may be he speaks one Petition and at that instant groanes for twenty the groanings of the spirits in the Saints hearts whilst they are in prayer being farre more large and extensive than the expressions of the mouth are or can bee and which may bee a matter of abundant comfort to us the answer of God is not according to the expressions of our mouth but the desires and groanings of his owne Spirit O would we know then how to pray as we should let us labour for the Spirit we shall never pray without it perhaps we may speak good words and fine expressions as many can who yet never prayed in their lives and know no more what Prayer means than I know the way to Rome but alas prayer doth not lye in these things in speaking good Language and putting up fine Petitions if that be all no Prayer is another thing it is the breathings of the Spirit in the hearts of the Saints after God and to God many times that soul prayes and that excellently powerfully who perhaps is not able to speak a word or if hee do hee is not able to speak ten words true sense together when as another which speaks fluently and orderly and that for houres together perhaps prayes not a word all that time Observ 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary This I gather from the last thing in opening the words viz. the time when this shall bee that day Hence the word pouring is much used when the giving of the Spirit in the last dayes is spoken of denoting an abundant measure of the Spirit which shall at this time bee given forth for what was formerly wherein God did as it were drop his Spirit now hee poures it forth and the reasons are because God hath greater works to do in the last dayes and the Church comes nearer to mans estate and the people of God have more and greater enemies to incounter with than in former times they had and therefore God gives them more of the Spirit what a mercy then is it to be brought forth and to live in the last dayes And how doth it call upon us all the nearer these times draw on to bee the more spiritual Thus much for the Observations from the first part of the words I come now to the second the effects of this powring forth of the Spirit They shall look on him whom they have pierced Observ 7. The sins of beleevers do pierce Jesus Christ This is implied in that they look upon him whom they have pierced Observ 8. Christ must bee looked upon as pierced by us before wee can mourn They do not mourn nor shed a tear till then Observ 9. When Christ is looked upon as pierced by us then wee shall mourn They look on him and do mourn Observ 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning And they shall mourn for him as one mourneth for his onely Son Observ 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit I will poure out my Spirit and they shall look and they shall mourn I shall wave all these and pitch upon one Observation from the latter part of the words which is this viz Observ True Gospel-humiliation doth arise from a looking upon a pierced Christ In the opening of this point I shall shew 1 That it doth not arise from any other thing and doth from this 2 What manner of looking upon Jesus Christ that is which doth beget true mourning or Gospel-humiliation 3 How this Gospel-humiliation is begotten in the soul from a looking upon Jesus Christ Of the first That it doth not arise from any other thing and doth from this 1 It doth not arise from nature There is a kinde of humility in many a man by nature but this is not Gospel-humility and there is too a natural sorrow but this is not Gospel-humiliation This is an herbe that grows not in Natures garden any other humiliation saving Gospel-humiliation may grow there 2 It doth not arise from imitation of others the examples of others Some things which are not natural are done by imitation as an Ape will do many things by imitation which are not natural but this doth arise from hence seeing another humbled and imitating him 3 It doth not arise from a sense or discerning of sin in a man Many there are who see their sin and will acknowledge the same natural light
Epistle had been disputing against for hee brings in those words Chap. 5.14 as an exposition of that Law which they stood so much for and yet did so grossy abuse and mistake therefore the Law of loving our neighbour is for substance tile very same Law with that his disputation had run upon But the Law of loving our neighbour as our selves is the Moral Law for these words are the summe of the second Table thereof Matth. 22.39 ergo 8 Arg. My eighth and last Argument I take from the Apostles Allegory out of which I have taken my Text and it is this That Law which was given upon Mount Sinai is the Old Covenant for saith the Apostle Hagar is Mount Sinai in Arabia But the Law given upon Mount Sinai was not the Ceremonial onely but the Moral also ergo The Conclusion is That by the Old Covenant wee are to understand the whole Law as well the Moral part as the Ceremonial and Political Objection But here ariseth a great Objection upon us viz. That by proving the Moral Law to belong to the Old Covenant and affirming the Old Covenant is to bee cast out wee have destroyed and made void the Moral Law yea not the Ten Commandements of Moses onely but moreover by our large acception of the word Moral wee have made null and overthrowne all manner of Duties whatsoever Answer Not so and that it may appear that it is not so Mark well what I am to say That as there is something in the Moral Law that appertaines to Hagar is a part of the Old Covenant so also something there is in the Moral Law that appertaines to Sarah is a part of the New Covenant for the Moral Law is Hagars rule and Sarahs both Now all our discourse hitherto upon the Moral Law hath run upon it no otherwise but as the same is the Law of Hagar a part of the Old Covenant and taken in this sense it is no injury to the holy Law of God to say it must bee cast out But if wee take the Moral Law as it is Sarahs rule it is then a most ungodly and prophane assertion to say it must bee cast out For observe though the Bond-woman is to bee cast out and all that appertaines to her yet there is no casting out of the Free-woman nor of any thing that appertaines to her Whatsoever therefore that is of the Moral law which appertaines to the Bond-woman the Old Covenant all that wee may yea ought to cast out but contrariwise whatsoever that is that belongs to the Free-woman is a part or peece of the New Covenant that must wee by no meanes meddle with there is no casting out of that for though the servant abideth not in the house for ever yet the Mistresse abideth for ever The Question here will bee What is that of the Moral Law which doth appertaine to the Bond-woman and what that which appertains to the Free-woman Answ The Moral law consists of three parts 1 The mandatory or commanding part 2 The Minatory or threatning part 3 The Consolatory or promising part In every of which the Old Covenant or Bond-woman hath a share as well as the New Covenant or Free-woman For note The Old Covenant hath promises as well as commands and threatnings for which reason the Apostle speaks of Covenants of promise in the plural number Eph. 2.12 noting that the old Covenant as well as the New hath promises and tells us that the New is established upon better promises Heb. 8.6 shewing that the Old is established upon Promises too but not so good promises as the New built upon Againe the New Covenant hath Commands and Threatnings also if wee wax wanton under the grace thereof as well as promises and hence it is that the Gospel the blessed word of the New Covenant is so full of heavenly precepts and threats of fatherly chastisement therefore I say both Old and New Covenant share in either of the three foregoing parts Now out of these three to divide to each their proper portions giving the Bond-woman hers and the Free-woman hers will clear up to us what is to bee cast out and what to remaine for as I have said that which belongs to the Bond-woman is to be cast out and that which is the Free-womans is to continue Now for the clearing our way into this partition or division take this general and certain rule to steere by viz. That look whatsoever that is of the Moral Law or any part thereof which is not now by Jesus Christ brought into the New Covenant and become a part thereof all that is a part of the Old belongs to the Bond-woman is to be cast out and contrariwise look whatsoever that is which is now by Jesus Christ brought into the New Covenant and become a part of it that appertaines to the Free-woman and wee cannot without offering high indignity to the blessed Gospel the Covenant of Grace yea to Jesus Christ himself who is Mediator of this Covenant and hath sealed the whole with his bloud cast that out Here then the question will be and this answered brings us into the light What was that which once was in the Moral Law as the same was the Law of the Old Covenant which now by Christs bringing the same into the New Covenant is no longer in it Againe what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New doth still retaine of what it had before or hath by this change of its station gained which before it had not If once we come to see what the Moral Law by Christs transplanting of it hath lost or on the contrary still retaines or hath gained wee shall therewith see what we are to disowne and cast out and what to love cherish and entertaine To solve this Question I shall take a more particular view of the Moral Law in the three parts thereof as it is a commanding Law a threatning Law a promising Law and give out of each Hagar the Bond-woman her portion Sarah the Free-woman hers 1 For the Mandatory part The Moral Law as the same is Hagars Law or the Old Covenant from Mount Sinai had commands but these commands were barely a voyce of words without power Heb. 12.29 a bare letter without the Spirit 2 Cor. 3.6 but now as the same is Sarahs Law or the New Covenant given from Mount Sion so it hath commands too but they are of another nature such command as have efficacy power and spirit going along with them for the New Testament administration is a ministration of the spirit 2 Cor. 3.8 which giveth life and power to those under it vers 6. Hagar did all conceived brought forth by meer natural strength Sarah by supernatural strength given to her from Heaven Hagars Law commands us to bee fruitful but contributes no more strength towards the bringing forth of this fruit than what Hagar had viz. the meer strength of nature
Cattel and make you few in number and your high wayes shall be desolate These Blessings and others of a like nature are also frequently inculcated in the Prophets but still with a Condition annexed to them Isa 1.19 20. If yee bee willing and obedient yee shall eat the good of the Land But if yee refuse and rebel yee shall bee devoured with the Sword Secondly Blessings more special and peculiar By these I understand such blessings which although for nature they were but temporary because upon breach of Covenant they might bee lost yet they were such as were peculiar to Israel who stood under this Old Covenant No other Nation might or could come in and share with them in these though oftentimes they were by the bounty of Gods providence made sharers with them in the other Yea such they were as were a resemblance of the special and peculiar blessings of the New Covenant As 1 MORE GENERALLY a resemblance there was in this Old Covenant of that great gift and blessing of the New Covenant which is inclusive of all other gifts and blessings viz. Gods Donation of himself to a people The great and principal blessing of the New Covenant is this Gods Donation of himselfe Heb. 8.10 I will bee to them a God and they shall bee to mee a people A resemblance there was of this in the Old Covenant for God by vertue of this Old Covenant gives himselfe in an outward and conditional way to Israel with whom hee made this Covenant And this outward gift extends it selfe to the whole Trinity Father Son and Holy Ghost 1 The Father gives himself to them to bee their God Hence almost every where in the books of Moses and the Prophets God in reference to this people and this outward Covenant made with them goes under this Title The Lord thy God Yet observe The Father by vertue of this Old Covenant is so their God as that in case they brake Covenant with him hee would bee their God no longer therefore Gods being their God is alwayes spoken of either in the present tense I am the Lord thy God Exod. 20.2 i.e. so long as you keep Covenant with mee I am your God in Covenant with you or else in the future tense with laying down the Condition as Lev. 26.3 with 11.12 If yee walke in my statutes and keep my Commandements and do them I will set my Tabernacle amongst you and I will walke among you and will bee your God and yee shall be my people Hence Israel who had this priviledge lost it Hos. 1.9 Yee are not my people neither will I bee your God And this gives us the reason why the Lord thy God which of all other is the most sweet and amiable Name as this Name comes in the New Covenant is called a fearful Name Deut. 28.58 why because it is a most fearful thing to have God our God no otherwise but upon Condition as the Old Covenant holds him forth in such sort that hee who is our God to day may turn against us and bee our Enemy to morrow 2 The Son is likewise given to them to bee their Redeemer in a way of outward Redemption This outward Redemption which they by vertue of the Old Covenant were made partakers of was no other but a Redemption from outward evils from the outward part of that curse which the Old Covenant did inflict on those that brake it This Redemption they had by the blood or their Sacrifices which Sacrifices of theirs were no other but a shadow of Christ his Sacrifice that in the fulness of time was to bee offered and that Redemption that was to come by him This outward Redemption is expressed in the Preface to the Ten Commandements by Redemption from Egyptian bondage which Redemption was outward Exod. 20.2 I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage This Redemption many had who yet were no whit benefited by it as those that came out of Egypt afterwards perished in the wildernesse Jude 5. and those that had been delivered God saith of them that hee would deliver them no more Judges 5.8 Many by the blood of their Sacrifices were so far purged as that the outward punishment of their sin was remitted who yet notwithstanding had the guilt of their sin remaining upon them and did in the end dye and perish in their sins This is the Redemption we read of Hos 7.13 Though I have redeemed them yet they have spoken lyes against mee 3 The Spirit is given to them to be their Conductor or Leader This I take it is meant by Gods presence Exod. 33.14 which is called the Angel of his presence Isa 63.9 which they rebelling against are said to rebel against and vexe his Holy Spirit vers 10. holding forth thus much That we are not by the Angel of his presence to understand the Son who is set forth unto us by and under those other expressions vers 8 9. He was their Saviour In all their affliction hee was afflicted in his love and pity hee redeemed them c. and the Angel of his presence is clearly spoken of as distinct from him but the Holy Spirit which so long as they did obey saved them was a safe Leader Conductor to them but so soon as they did rebel became their enemy and fought against them So that in this Old Covenant the Spirit was given forth to bee a Conductor Leader c. But this gift of the Spirit was but outward and conditional so long as they did perform the condition of the Covenant they had this outward presence and tuition of the Spirit but breaking the condition their Guardian turned against them and became their Enemy And therefore as God doth assure Zerubbabel Joshua c. when they fell to their duty and were obedient that his Spirit according to the word hee Covenanted with them when they came out of Egypt did remain among them Hag. 2.5 So on the other side the Rebels but now mentioned which for a time had the tuition of the Spirit by their rebellion lost it and the Spirit their Guide and Protector becomes their Enemy Isaiah 63.9 10. Thus the gift of the Father of the Son ' and of the Spirit which are the great gift and principal blessing of the New Covenant were given in an outward and conditional way even by the Old Covenant 2 And MORE PARTICULARLY a resemblance there was in this Old Covenant of ELECTION which lay in that outward election of the people of Israel Gods picking chusing selecting of that Nation which choyse included particular persons also as members of the body to bee a peculiar people to himself in such sort as no other Nation under Heaven nor any particular persons in and of other Nations confidered as such were or could bee the people of God As God by vertue of this Old Covenant gave himself to them in a peculiar way to be