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
in Christ and another man ibid. Use 2. How blessed is the condition of every one that hath interest in Christ ibid. Use 3. Then how great a sinne and how much below their condition is unâ—â—leef in the people of God p. 112 Vse 4. This casts many persons and brings most men under condemnation ibid. Vse 5. This is comfort to the Saints against the guilt of all sin whatsoever p. 114 Serm. II. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ p. 115 That Saints have in-being in Christ proved p. 115. to 118 What in-being in Christ Saints have shewed p. 119 120 That by in-being in Christ Saints are freed from Condemnation proved p. 121 122 Object But I fear I have no in-being in Christ for surely had I in-being in Christ I should grow and thrive more than I doe c. answered p. 123 Object But my doubt is not so much about Gifts as Grace I doe not finde my self to grow in grace and this begets all my fears answered p. 124 125 Object But I doe not only finde a want of growth in grace but I clearly finde a declining in grace both in root and branches c. answered p. 126 Vse This shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation p. 127 Serm. III. What is meant by Flesh and what by Spirit shewed in the general p. 130. to 133. in particular p. 133. to 136 What is meant by Legal walking shewed p. 137. to 140 When a mans walk may bee said to bee such a pure Legal walking or a walking after the Law as it is a Covenant of works shewed p. 140. to 145 Serm. IV. Why Legal walking is called walking after the flesh shewed p. 147 to 150 That those persons who are freed from Condemnation doe not walk legally or after the flesh shewed p. 150. to 152 An Objection answered p. 153 154 Vse 1. This discovers to us that there are abundance of rotten-hearted Professors in the World p. 155. to 158 Vse 2. By this we may also take a scantling of our actions as well as our persons p. 159. to 161 Vse 3. How sad and pittiful is the condition of Legal walkers they walk after the flesh p. 162 Serm. V. What Gospel-walking is shewed p. 164. to 166 That the Moral Law in Gospel-times is a rule to Beleevers proved by eight Arguments p. 167. to 172 That it is a rule only as it is in the hands of Christ proved by several particulars p. 172. to 174 Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ answered p. 174. to 178 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking proved p. 178 179 Two great mistakes corrected p. 180 181 Serm. VI. When a mans walk may be said to be a Gospel walk or a walking after the Gospel p. 182 What is the Gospel Principle p. 183 Quest How shall I know whether the Spirit is the principle of my obedience answered p. 184 What are Gospel Motives p. 185. to 193 What are Gospel ends p. 193. to 201 Why Gospel walking is called walking after the Spirit p. 201 202 That all those that are freed from Condemnation walk after the Gospel p. 203 204 Serm. VII Vse 1. Hence we may learn the excellency of a Gospel walk p. 205 206 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 p. 207. to 209 Vse 3. This truth it a touch-stone to try mens persons and actions by p. 210 Vse 4. Hence let us learn not to put too much in any outward forme p. 211 212 Quest But when may a man bee said to put too much in an outward form answered p. 213. to 218 Vse 5. Then you which are Gospel Saints follow the Spirit ibid. Quest But how shall I come to this to follow the Spirit answered p. 219 Quest But put the case the Spirit of God goes before me and I doe not know the same how shall I come to know it answered p. 220 221 4 Christs love to his owne On Joh. 13.1 The Text opened p. 222 223 Doct. Christs love to his owne is a choyse and an everlasting love p. 224 Who are meant by Christs owne ibid In what respects Beleevers are called Christs owne p. 225. to 231 That Christ hath a love to his own proved p. 232 That this love of Christ to his owne is a choyse and an everlasting love p. 233 234 The Application 1 Christ will not see his owne want p. 234 2 Let wicked men take heed how they wrong Beleevers p. 235 3 Let not Saints injure one another ibid. The second part of the Application 1 A Saint can never fall from the love of Christ p. 236 2 How blessed is the condition of the poorest Beleever ibid. 3 How then doe the Saints injure Jesus Christ c. ibid. 4 Take heed of sinning against this love p. 237 5 Serve God freely and without fear ibid. 6 Labour to get a portion of this love ibid. 5 True Gospel Humiliation On Zach. 12.10 The Text opened p. 240 to 251 Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God p. 252 Obs 2. In the last day 's the pouring out of the Spirit shall be very general p. 253 Obs 3. All grace is from the Spirit of God the spirit of grace ibid. Obs 4. The gift of the Spirit is the gift of Free Grace p. 254 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 ibid. Obs 6. In the last dayes there shall bee a greater pouring forth of the Spirit than or dinary p. 255 Obs 7. The sins of Beleevers doe pierce Jesus Christ p. 256 Obs 8. Christ must be looked upon as pierced by us before we can mourn ibid. Obs 9. When Christ is looked upon as pierced by us then we shall mourn ibid. Obs 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning ibid. Obs 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit ibid. Obs True Gospel Humiliation doth arise from a looking upon a pierced Christ ibid. That it doth not arise from any other thing and doth from this proved p. 257 What manner of looking upon Christ this is p. 258 How this looking upon Christ as pierced for sin begets this true Gospel Humiliation p. 260. to 264 6 The most effectual means to kill and subdue Sin On 1 Joh. 2.2 The Text opened p. 265 Obs 1. That the end of Gospel revelation is to keep men from sin p. 266 That this must needs be the end of Gospel
from the seventh that the first glorious appearing of God at this time it shall bee amongst the common people the tents of Judah as vers 7. i.e. such as have not sumptuous Pallaces to dwell in but are right Jacobs plain men dwelling in Tents poor people or the meaner sort of people not the poorest of all who have no Tents no place of habitation but are very vagrants and beggars nor the richest who have their Pallaces and royal houses but a middle sort of people living in a plain but an honourable and comely way as the way of living in Tents was these shall God first gloriously appear amongst and the reason seems to bee given in the seventh verse That the glory of the house of David i.e. that such as are of Princely and noble blood dwelling in Courts and sumptuous Pallaces or depending upon such places may not magnifie themselves against i.e. may not as all along from the beginning of the world to this time it hath been an usual custome for noble men great men learned men to magnifie themselves against and despise others exalt themselves above poor meaner ignoble unlearned men thinking themselves better than they and despising of the other in their eyes no but that they may clearly see that what these want in other things which they have God hath over and above made up to them in his glorious appearances amongst them and discoveries of himself to them Now I say God shall first begin to work not upon the Governours themselves but upon the common people or the middle sort of people which shall bee under their rule and government Gods first glorious appearances shall bee amongst these which shall dwell in Tents and the Governours they seeing this how wonderfully God doth appear for this people and owns them shattering all that do but lift up a hand against them to peeces and brings all plots and counsels against them to nothing they shall bee so strangely convinced that they shall say in their hearts i. e. privately it may bee either for shame or for some other carnal by-respect they shall not own them publickly any farther than as they are Magistrates to use means for their defence or as they clearly see them to bee loyal subjects so to allow them as subjects their liberty to serve and worship God according as they are convinced his will is and they ought to do but yet they shall say in their hearts the inhabitants of Jerusalem my strength for this shall bee is but put into the Text in the Lord of Hosts their God as to say Well now wee plainly see where our strength lyes this is the very people wee must own and stick too or assuredly wee go down for this wee clearly behold that the Lord of Hosts is their God and if wee do but stick to this people wee shall have their God going along with us and therefore without any longer controversie here lyes our strength wee stand or fall in owning or disowning this people Again vers 7. Wee have somewhat more spoken concerning the Governours of Judah by way of Prophesie and that is Gods glorious appearance for them and in their behalf they no sooner come to own the people of God though it bee but secretly to say surely these are Gods people here lyes our strength wee will therefore stick to these but presently God sticks to them and appears for them and makes them terrible to all theirs and his peoples adversaries no sooner doth any state own Gods people but hee owns them Now what is it is spoken of the Governours of Judah Why this I will make the Governours of Judah like a hearth of fire You know take ever so much wood and lay it on a hearth of fire and the hearth of fire makes away with it and it is consumed And take a sheaf or stack of corn though ever so great and put but a torch into it and that will consume it all immediately so saith God shall the Governours of Judab bee they shall consume and devoure all the people on the right hand and on the left c. wee see here by the by what is the way to make a state or a Kingdome happy to make them prosperous and terrible to all Gods enemies why to own the people of God In vers 8. Wee have a precious Prophetical promise made to the Inhabitants of Jerusalem as of Gods protection over them In that day shall the Lord defend So likewise of his wonderful blessing that shall in the last dayes bee upon them in the abundant increase of their gifts and graces God will not onely preserve their bodies from the rage and fury of wicked men but hee will exceedingly inrich their soules with the heavenly blessings of his Grace and Spirit He that is feeble among them at that day shall be as David that is poor weak feeble Saints shall at this time have as much knowledge and grace as David i.e. as the most eminent of all informer ages for David was the most eminent in his age And the house of David shall be as God that is such as before were eminent in gifts and grace shall now have their gifts and graces so exceedingly increased that they shall seem rather like Angels than men In the following verses to the end of the Chapter wee have a repetition of what went before in which that which had been more largely treated of in the foregoing verses viz. Gods preservation his people from their enemies and ruining of his enemies is but briefly touched vers 9. and that which had been but touched before viz. of the powring out of the Spirit in vers 8. is now more fully opened and handled in the verse of the Text and the following verses And I will pour upon the house of David The Text as the whole Chapter is a glorious Prophesie made to the last times In it wee have 1 A promise of a gracious effusion or pouring forth of the Spirit wherein wee have 1 Who poures and that is God I will poure 2 Upon whom i.e. The house of David by which may bee understood men of a higher ranke the house of David was the Royal house and those that came there of were of the Blood-royal And the inhabitants of Jerusalem i.e. men of a lower ranke the meaning is God will in these dayes poure out his Spirit upon all sorts high and low Prince and people as Joel saith Chap. 2. end All flesh These words litterally they are spoken of the Jewes when they shall bee converted spiritually they belong to Christians 3 What he poures the Spirit which hath here two things attributed to it or two titles given it First A Spirit of grace so called either because it is the original or begetter of all grace in us or because it is given us of grace The gift of the Spirit is a gift of free grace I rather incline to this than the former because so it is more distinct
for our justification declaring himself to have gotten the day of the Law Sin Hell and the Devil all the enemies of our salvation and likewise alluring us hereby that wee are already in him acquited God having forgiven us all our trespasses and shall assuredly one day rise as hee is risen to live with him in glory hereafter when this our corruptible shall put on incorruption and this our mortall shall put on immortality and death shall bee swallowed up into victory Again which our hearts should bee much taken up with How that Jesus Christ being now risen hee as the common person of the Saints and as a glorious Conqueror is ascended up into heaven herein triumphing over Principalities and Powers which he by his death had spoyled making a shew of them openly and leading captivity captive where being arrived hee is sate down at the right hand of the Father upon the Throne of Majesty in the heavens having Angels Principalities and Powers made subject unto him and all his enemies under his feet himselfe being invested with Majesty and Glory Sovereignty and Power Authority and Judgement all which hee improves for the good of his Saints Again farther How that the Saints as considered in him their common person are quickned together with him and raised up together and made to sit together in heavenly places being sharers and partakers with him in his life and death in his humiliation and exaltation hee personating them in both having his wisdome righteousness riches holiness made over to them so that they are compleat in him and of his fulnesse doe receive grace for grace Again yet farther how that Jesus Christ being now in the heavens is there imployed in making preparation and providing mansions for his Saints against they come thither and is continually ready to and busied in presenting the wants and petitions of his people to his Father hee also himselfe in all our exigencies and under all our infirmities making intercession for us so that wee are for ever safe and secure from all fear and danger hee ever living to make intercession for us From whence when all his Elect of Jew and Gentile shall bee called home hee shall gloriously come attended with his mighty Angels and ten thousands of his Saints when as the Spouse being arraied in fine linnen clean and white hee shall take her to himselfe and celebrate his glorious Marriage and having done justice upon all her enemies here below and judged quick and dead shall triumphantly carry her with himselfe into his Fathers Kingdome where shee shall for ever bee with him where hee is beholding the glory the Father hath given him and injoying with him fulnesse of glory fulnesse of joy and pleasures for evermore Again yet farther the thoughts whereof our thoughts should bee exercised about how that in the mean time that his people might bee gathered together and made meet to bee partakers of the inheritance of the Saints in light hee hath and continually doth send forth his Spirit the great promise of the Father together with Messengers and Ambassadors having the everlasting Gospel in their mouths whereby those which everlasting love did in the beginning choose out of the world and predestinated to the adoption of Sons are in time through grace called and actually and personally having precious faith given unto them justified from all their iniquities united to him made children heires of God and joynt heires with Christ sanctified by the Spirit and through the applying of the blood of Jesus have their consciences purged from dead works to serve the ever living and true God daily going on from faith to faith and strength to strength till in the end they attaine the Resurrection of the dead and come to behold God in Sion Finally seeing and considering what glorious things are through grace wrought and prepared for us and which are in part and shall be in Gods time fully given to us it should bee the continual exercise of our hearts and that which wee should bee much taken up with how wee may come to attain and enjoy these things so as may make for the glory of God the good of others and our own comfort more It should bee our continual querying O how shall I come to know more of Christ more of the love of God in Christ How shall I come to beleeve in Christ more to live by faith more to injoy the fruit and comfort of my election through grace my redemption justification by Christ adoption in him union with him more How shall I come to bee more sanctified by the Spirit made more conformable to him have more of his Image imprinted upon mee feel him more in his Death and Resurrection have more fellowship with him in his sufferings O how shall I come to have corruption in mee daily more mortified my pride mortified my unbeleefe mortified my corrupt affections and passions mortified my luke-warmness earthly-mindedness deadness formality in duty mortified How shall I come to have my graces more quickned my faith love godly-sorrow humility self-denial patience thankfulness contentedness quickned O how shall I have a heart carried out more to glorifie God in the place calling I am in time opportunities I have How shall I have a frame of heart to go about the service of God more freely willingly cheerfully and to act in it more purely sincerely every day than other Such things and questions as these are I call Spiritual things and they are the things our hearts should bee exercised about Object Must a Saint onely bee exercised about Spiritual things are there not some external things which a Saint must exercise himselfe in and about Answ Yes there are outward Civil imployments which a Saint as a man is with moderation to bee exercised about And also there are outward Ordinances and institutions of Jesus Christ which a Saint as hee is a Christian out of obedience to his Masters command so far as the same is made clear to him is to bee exercised in and about in exercising himselfe in which though the things themselves are external yet hee injoyes much inward and spiritual communion with Jesus Christ therefore I do not oppose spiritual things to all things external neither would I bee so understood For though the Kingdome of God doth not consist in meat and drink yet meat and drink are usefull in their place and men in an ordinary way cannot live without it But now when I speak of a Saints exercising himself in spirituals I oppose spiritual 1 To things expresly forbidden which are simply in themselves evill and sinful being things not convenient nor becoming Saints Eph. 5.3 4. But fornication and all uncleanness or covetousness let it not bee once named amongst you as becometh Saints neither filthiness nor foolish talking nor jesting which are not convenient Prophane courses become no man but worst of all a Saint 2 To things light and frivolous Things indeed unworthy the thoughts of a Saint
truth of the Scripture may plead the number and worth of its Patrons and Friends this may Let us learn to give honour to whom honour is due and reverence and respect to holy men and to their holiness so far as the same is due but let the ability or holiness of no man or men bee the standard of our principles for it is not any thing within but the blessed word without that is the onely sure foundation to truth bottome to our faith Paul commended the Bereans for not taking up what hee delivered upon trust but searching the Scriptures whether the things were so or not Act. 17.10 11. How would such a spirit grace the Ministry at this day And how much cause have wee to lament the want of it 2 Hence learn That justification peace of conscience here salvation hereafter is not attainable by the Old Covenant The reason is because all these flow from grace 1 Justification flows from grace Rom. 3.24 Titus 3.7 2 Peace of conscience flows from that and therefore consequently from grace Rom. 5.1 2 3. Yea peace of conscience is Gods gift Rom. 15.13 2 Thess 2.16 Everlasting consolation is given and given through grace 3 Salvation is of grace Ephes 2.5.8 2 Tim. 1.9 But now the Old Covenant is not a Covenant of grace Therefore neither of these which are all effects of grace are attainable by it 3 Hence Learn That whatsoever worke may bee in a man or upon him by vertue of the Old Covenant and the power that it hath ever conscience is not a worke of grace A man under the Old Covenant may through the terrors of it upon his conscience do much hee may repent as Ahab and Judas did confesse his sin to others as Saul did to David pray and deny himself as Ishmael did Gen. 21.17 Chap. 25.9 reform many things as Herod did bee very zealous in his way as the Jewes were Rom. 10.2 and Paul before conversion Gal. 1.14 Phil. 3.6 I say hee may bee outwardly very strict yet not have one dram of grace because the Old Covenant is not a Covenant that gives grace Hence wee may see what a great Mistake many poor souls lye under about their own condition and the condition of others whilst they blesse themselves or others as being the people of God because some Legal works through the terrors of the Old Covenant have passed upon them they have repented and mourned and been humbled and are reformed c. Truly all this a man may bee and yet as Christ saith a Publican and Harlot may get into heaven before him All this if there bee no more doth not evidence a dram of grace for all this may bee by the Old Covenant which is not a Covenant of grace nor doth convey grace The Old Covenant as I shall shew hereafter can do glorious things it can make a man work till hee â—weats again so reform as that one would think that man which the other day was a notorious sinner were become an Angel it would give a man comforts and joyes and ravishments in his duties and obedience Now many when they feel an Old Covenant work passed upon them or see it in others which men may have and drop into hell notwithstanding yea thousands are there which have had it they presently cry out Well I am a Saint a childe of God such a one is a childe of God my condition and his is doubtlesse good wee are happy men c. when as alas poor souls they are meerly deluded they feed on ashes a deceived heart hath turned them aside and though now they will not beleeve it because they are loath to bee troubled by thinking otherwise of themselves then that all is well and also because others think well of them and so as the stony ground they have their root not in themselves but in another i. e. the root of their comfort is laid in anothers judgement of their condition and the good opinion another hath of them yet the day will come when to their woe they will find it namely in that day when many shall come and say Lord Lord have not we done thus and thus been thus and thus and shal receive this answer contrary to their expectation Depart from mee I know yee not yee workers of iniquity Come yee to mee will Christ then say with your works you have done thus and thus away with you and your works too for I account no better of your works than as they are works of iniquity nor of you any better for them then as you are a company of workers of iniquity When this day comes mens eyes will be open and they will finde that truth which now they will not beleeve then shal the children of the Old Covenant when they come upon this stage be known from the children of the New Here will bee the separation indeed betwixt the Goats and the Sheep but of these things more hereafter Thus much as touching the Negative part of our Question That the Old Covenant cannot bee a Covenant of Grace I come to the positive The question now is Quest What kind of Covenant is this Old Covenant Ans The most proper name that can be given to it to expresse its nature is to stile it a Conditional Covenant a name that sutes excellently well with the nature of the Old and doth also better than any other distinguish it from the New which according to name and nature both is a Covenant absolute and inconditional as shall the Lord assisting bee made appear when wee come to treat of the New Covenant If you ask me wherein or in what things doth this conditionality of the Old Covenant appear I answer in the whole of it whatsoever the Old Covenant holds forth or gives to those under it it holds forth and gives in a conditional way The Old Covenant is rich hath its hands full or mercies and blessings but will give forth none but upon condition As there is nothing in the New Covenant so great but that Covenant gives it forth freely so there is nothing in the Old Covenant so small which it will part with or let goe without the performance of some condition by him who would enjoy its gifts This will better appear if we consider how that this Old Covenant hath two great gifts to bestow 1 A gift of blessings which it gives forth upon condition of exact and perfect obedience to all those things that those under the same did by vertue either of Moral or Judicial precepts stand obliged to performe 2 A gift of Grace by which in case their blessings through disobedience either to any of the Moral or Judicial commands should become forfeit or lost and themselves brought under the contrary Curse they might againe recover their Blessings and be delivered from the Curse but this also was upon condition of their flying for refuge to the Ceremonial Law doing that thing which the said law did require to be
The solution of the case from this General Rule is That I am to do that thing chuse that way which tends most to keeping and maintaining peace among the Saints Now that wee may not fetter conscience instead of setting it at liberty it is necessary that wee consider how far this Rule doth oblige us and how far not for General Rules are but snares to conscience if they bee not warily laid down with their due cautions and considerations To bring this case therefore into the light I shall here inquire into What that is I am to dispence with in reference unto peace and What not 1 What I am not to to dispense with Answ I am not to dispense with the parting from any one dram of clear truth 1 The reason is because that peace is an evill peace that doth shut truth out of doors if peace and truth cannot go together truth is to bee preferred and rather to bee chosen for a companion than peace And there is good reason for this also because truth is a peece of Gods nature peace is but one of our priviledges mans priviledges must rather be lost than Gods nature suffered to bee trodden underfoot if therefore the excellent priviledge of peace cannot be attained without intrenching upon the limits of the more excellent thing truth wee must then give way to truth 2 I am not for peace sake to dispence with any act that shall countenance corruption in a brother The reason is because I am not to suffer sin to lye upon a brother it so then not to countenance any evill in him for that is more the one is a meer negative act and yet sinful because forbidden the other a positive and therefore more sinfult If therefore for peace sake I shall humor a brother in his corruptions as pride passion c. When these are evident and apparent I do that which I ought not I should rather break peace with a brother than contract guilt on mine own head 3 I am not for peace sake to dispense with any palpable affront or injury offered by a brother to the cause or truth of Christ The reason is because Christ's cause and truth is better and more honourable and therefore rather to bee stuck to than mans peace if therefore a brother speaks slightly of Christs cause reproachfully of any part of his truth I am in a Christian way to vindicate it if my vindication of it break peace in this case let it 4 I am not for peace sake to dispense with any superstitious custome and practice of a brother which may endanger the welfare of the souls of others The reason is because the soul is of more worth than peace peace if lost may bee recovered the loss of souls is irrecoverable Mans eternal being consists in the welfare of his soul his temporal well-being onely is wrapt up in his peace I am to prefer mans eternal being before his temporal well-being If therefore by the superstitious customes or practises of a brother another soul shall bee endangered I am to declare against those customes or practises although it bee to the breach of peace 5 I am not for peace sake to dispense with the shaking of a weak beleever in his faith The reason is Faith is the Root peace is but the branch If the branch bee lopped off and the root remaine unmaymed the branch will recover again but if the root bee maymed root and branch dye both the shaking of the root is therefore a greater evil than the lopping off the branch when therefore the root faith is shaken I am to relieve that though it bee with the lopping off the branch of peace Upon this account Paul Gal. 2. doth openly oppose Peter when hee by complying with the Jews and refusing to eat meat with the Gentiles did thereby hazard the weak faith of the Gentiles 6 I am not for peace sake to dispense with a designing spirit in a brother The reason is whilst a brother designes upon mee hee doth never really intend peace with mee though I do it with him I am not therefore for peace sake to dispense with that which hath a necessary tendency to cut mee short of mine end When Paul saw designing brethren coming in upon him hee would not give place no not for an hour Gal. 2.11 12 c. 7 I am not for peace sake to dispense with a wilful spirit in a brother because with such a one I can neither make peace nor keep it when it is made unless in every thing I subject my self to his will Now it is better to stand off from peace than for the attaining and keeping thereof to put my self under the slavery of anothers will For the loss of liberty to my self and others hereby on the one hand is greater than the gain that on the other hand will redound to me Therefore Paul who did oftentimes comply when hee could keep his liberty would never comply when and where hee must infringe it by complying 8 And lastly I am not for peace sake to dispense with a lording domineering spirit in a brother or a spirit that affects preheminence The reason is in a manner the same with the former because such a spirit will bee a Lord and hee must have others as his servants or hee will have no peace with them Now to make a league upon such terms is expresly against the Rule which condemns such a spirit Matth. 20.25 26 27 28. 1 Pet. 5.3 1 Cor. 7.23 Diotrophes his affecting preheminence was not to bee born with out of respect to the Churches peace 3 Epist of Joh. 9.10 2 But what then am I to dispense with in reference unto peace Answ 1. I am to dispense with some things which are truths as to this or that season c. 2 I am for peace sake to dispense with a stiffe and peremptory insisting upon this or that particular thing supposed by mee to bee truth in case it be in it self doubtful The reason is because the maintaining of the thing cannot bee a known duty so long as the thing it self is not known to bee a truth But now on the other side breach of peace if it bee not upon due grounds and considerations is a known evill and I may not commit the least known evill to perform the greatest unknown duty Nay nothing in the world can acquit mee of guilt in doing the least known evill but this when I must either neglect some duty that is greater and weighs more heavy or rush my self upon some evill of more dangerous consequence in case I neglect it when the case is such the Rule is of two evills I must chuse the least This is the case Rom. 14. where the Apostles whole discourse runs upon things which are doubtfull not determined 3 I am for peace sake to dispense with mine own will if nothing stand in the way of peace but my will onely I am rather than to hinder the free passage
such strong affections such a flowing of heavenly desires so much brokenness of heart love to the brethren c. But dost thou grow in the root doth thy want of these things cause thee to root thy self more in the free promise so as that now thou dost more and oftner go out to God upon the account of the general promise then it was usual with thee to do when thou hadst and foundest in thee these things then soul beleeve it thou dost grow and though thy growth is not so much to sense as it would bee didst thou grow more in the branches yet is it a better a surer growth That tree stands fastest that grows much in the root 2 Thou complainest thou dost not grow Looke soul upon thy growth in the right season of growing There is a season of growing come to a tree in the Spring or Summer and you shall see it all over green full of sap leaves and fruit but come to that tree in the Winter and you see none of all this but the tree looks as though it were dead and withered Why so the Spring and Summer is the season of growing but the Winter is not the season So c. 3 Take in a pretty distance of time when thou wouldest judge of thy growth My meaning is when thou wouldest pass a judgement upon thy growth of grace whether it bee little or much do not compare thy self to day with what thou wast yesterday or a week agoe but take in some years and then thou wilt see thy growth better In Nature growth is not suddenly discerned no more is it in Grace Take a living childe it grows every day yet is not this growth discerned in a day or a week or a month but it must have a longer time Take a tree it grows daily but come to it to day and again to morrow you see no growth yea it may bee come to it a year or two years after the growth is hardly discernable but come to it now and again seven years hence you will see growth Object But I do not onely finde a want of growth in grace but I clearly finde a declining in grace both in root and branches as I thinks I cannot beleeve nor have confidence as formerly I thought I did neither am I so humble mortified self-denying as once I thinke I was and therefore I fear I have no in-being in Christ Answ Thou findest a declining in grace why then that hast grace how else couldest thou decline in grace Light decreases therefore there is light how could it decrease else by thine owne confession therefore thou hast Grace and if Grace then in-being in Christ 2 Thou findest declinings in grace but art thou not at present in a distemper or hast thou not been in one of late no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him or that hath been lately upon him 3 Thou findest declinings but didst thou never in all thy life time finde declinings in grace before and yet finde also that grace did rise up out of these declinings with advantage As wee see a corn of wheat falls to the ground and dyes but riseth with advantage an ear for a corn So when thy grace hath seemed to bee dead as it were for a while yet hast thou not at last seen it sprouting up with advantage more faith more love humility mortification at the rising of grace after such a declining time than thou sawest in thy self before O yes saith the soul I must confess I have many times thought now I am quite gone my grace is dead and yet after all this I have seen a greater shooting and springing up than ever before in my soul If so then assure thy self poor soul thou hast in-being in Jesus Christ by vertue of which all thy winter-time the seed of grace is maintained alive in thy soul and when the spring-time comes sprouts up with advantage Use 1. Is this so Then this shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation what a blessed priviledge is this freed from condemnation and freed from the wrath of God freed from condemnation and freed from the guilt of all sin from the dreadful curses of the Law from the heavy charges of Satan from the stingings of a tormenting conscience from the slavery of the Devil from all afflictions as legal punishments for sin from the fear of man from the violence of the creatures c. O blessed condition the poorest Grey coat and Lether coat that hath in-being in Christ is in a more blessed and happy condition than the silk gown the plush and scarlet coat that hath not in-being in Christ The one though hee make not such a bravado in the world yet being in Christ heaven salvation and all is his Others though they brave it out for a time and must have elbow room where they go and be come to with conge and cap in the hand yet they are under condemnation from which if God do not by bringing them home to himself release them here they will bee miserable in hell for ever hereafter Vse 2. This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not in-being in Christ 1 Art thou one who livest and walkest in prophane courses Art thou a Drunkard Swearer an unclean person c. assure thy self thou art one cast by this doctrine for thou hast not as yet in-being I mean actual in-being which is that frees from condemnation in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walk in darkness wee lye If such have not fellowship with Christ then no in-being communion flowes from union if it bee a lye to say they have communion much more to say they have in-being or union 2 Art thou one who art an enemy to Christ and his people a persecutor a scoffer c. thou hast not in-being in Christ Christ speaking of such persons Joh. 16.3 saith These things will they do because they have not known the Father nor mee If such do not in a saving way know Christ and the Father then have they not in-being in Christ Scoffer thou proclaimest to all the Town and to all thy neighbours that thou art one who hast not in-being in Christ 3 Art thou a moral man and restest here then hast thou not in-being in Christ The Heathens many of them did excell in morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 4 Art thou outwardly Religious and a Professor and dost thou rest here contenting thy selfe with an outward profession and
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
from the Covenant of grace to the old Covenant of works to look for life and justification The Apostle then calls the Law Flesh So in Chap. 4 21 22 23 c. The Apostle speaking exprefly of the two Covenants the New and Old or of Grace and Works whereof one viz. the old Covenant was Hagar the bond-woman the other Sarah the free-woman he in plain language calls Hagar the bond-woman i. e. the old Covenant Flesh vers 23. and 29. So also Rom. 7.5 wee have a place pertinent to our purpose When wee were in the Flesh i.e. when wee were in or under the old Covenant and did walk by the Law as it was a rule of the old Covenant there were by the same continually occasioned risings and stirrings of sin within us here the Apostle in plaine termes calls the old Covenant Flesh as before Now that the Apostle doth here speak of the old Covenant is clear from the next verse But now we are delivered from the Law that being dead wherein we were held as if hee had said now we who are beleevers are delivered from the Law as it is a Covenant of works Why because the Covenant of works it self by which wee were held once and bound to the performance of the Law is dead What was it that wee were held by why the Law as a Covenant of works as Gal. 3.23 But before faith came wee were kept under the Law shut up unto faith which should afterwards be revealed Now that wherein we were held is dead therefore the old Covenant is that 's the meaning so that here hee speaks of the old Covenant So also in the next words that we might serve in newness of spirit and not in the oldness of the letter i. e. that all our obedience which now we perform to God might be inward and spiritual according to the way of the new Covenant we are under i. e. arising from new Principles put into us new thoughts and new apprehensions of God begot within us new strength and assistance given us new ends in our working and not in that way of outward and litteral performance which was the way of the old Covenant here he speaks plainly of the old Covenant shewing the difference betwixt that obedience which that produceth and that which the new Covenant brings forth therefore what he calls Flesh in the former verse by weighing the scope can be no other but the old Covenant which he speaks of in this I could bring many other places but these may suffice to shew us that when the Law is called Flesh we are to understand the Law as it is the Covenant of Works the Law of the old Covenant which being so by legal walking in this place which the Apostle calls Flesh wee are to understand walking according to the way of the old Covenant walking after the Law as the same is a Covenant of works 2 But when may a mans walk be said to bee such a pure legal walking or a walking after the Law as it is a Covenant of Works Answ 1. When a mans obedience ariseth from and is drawn out meerly by the Law when the Law is principle motive and all in a mans obedience when a man doth this good avoyds that evil from no other principle upon no other ground or motive but because the Law saith doe the one avoyd the other There are three things in the Law which doe draw forth that obedience which is purely legal 1 There are Commands and Prohibitions in the Law commands of Holiness prohibitions of Sin 2 Threatnings of punishments 3 Promises of reward annexed to these commands and prohibitions of the Law now when I doe a thing barely because the Law commands me to doe it or promiseth me a reward in or for my doing thereof or threatneth with some penalty to be inflicted in case I neglect it and contrariwise when I forbeare a thing barely because the Law forbids it and promiseth me a reward in or for forbearing and threatens me if I doe not forbear it this obedience is purely legal and an obedience to a Covenant of works upon this score Adam in Paradise had he stood should have obeyed First there was a Prohibition Eate not then a Threatning In the day thou eatest thou shalt dye which did include in it the promise of the contrary good that in case he did not eate he then should live all which obedience of Adam's had he never fallen could have been no other but obedience to a Covenant of works he being under no other Covenant So I say Put case a man should be never so exact and punctual in his obedience labouring to walk up to every command of God and to avoyd every sin yet if the root principle or motive of this his obedience be the Law the Command the Promise and Threatning of the Law if there be no other principle or motive but the Law if the Law be the roote and rise of all though he should strive to live like an Angel pray ten times a day fast and weep and mourn for his sins till he can mourne no longer watch against and resist sin with the utmost care industry and diligence strive to bee as holy as passes yet all this his obedience would be but legal a walking after the flesh a yeilding obedience to the law as it is a covenant of works 2 When a man in all his obedience proposeth life justification salvation to himself as his end in what he doth then doth he walk legally after the Flesh and according to the rate of the covenant of works In the first making of the covenant of works with Adam in Paradise Life was proposed as his reward and had Adam stood and obeyed according to the promise and tenour of that Covenant the fruit of life would have been his end And how men did look upon the same in the renewal thereof with Moses upon Mount Sinai is very evident from the rooted principles which were in those persons with whom this covenant was made an example whereof we have in the Pharisees Scribes and others of those dayes wherein they lived who did expresly affirme and maintaine that Justification and Salvation was attaineable by the works of the Law and therefore they were so zealous for the same and gave themselves up to the observance thereof to the end they might bee justified and saved which very principle of theirs is that the Apostle both in our text and in many other places in the Romanes and Galatians calls Flesh so that a man then walks legally according to the flesh when by his obedience to the law he seeks to obtaine Life Salvation and Justification When a man because he prayes and heares and mournes and laments for his sins and strives against them maintaines an opinion in himself that because of these things God loves him that he will justifie him give him life and salvation yea that God because of these his duties his prayers
will deny that this is or can be found in persons actually not freed from condemnation none will affirme therefore it must be in those who are freed from condemnation 4 And lastly Such doe not walk after the Law as it is a covenant of works because did they they could not be freed from condemnation as they are for it is a contradiction to say a man walks after the law i. e. observes the law and is subject thereunto as he that walks after it is and yet to say that the â—aw cannot condemne him if he disobey or break it what is the law if it cannot condemne take away the penalty and you make the law a nullity the force and power and terrour of the law lies in the penalty it inflicts upon Offenders take this away and it remains a law in name not in force or power any longer Obj. But are there not some who cannot in charity but be looked upon as having an interest in Christ so consequently are exempted from Condemnation who yet notwithstanding seeme to be very legal in their walking they have an eye much to themselves and to their owne comfort and happiness in their duties and when they goe about a duty they act much in their owne strength and also are very prone when they have done any good work to rest upon it and to draw comfort there-from now if it be so that those who are freed from Condemnation doe not walk Legally what shall we judge of such persons whom wee cannot but beleeve are gracious and yet have so much legality in them Ans It is one thing for a man to walk legally after the way of the old Covenant and it is another thing for a man to walk by the light and direction of an Old Testament spirit an Old Testament spirit though it have much legality in it yet is it not a pure legal spirit and for a man to walk with an Old Testament spirit though there bee much legality here and there in his walking yet is not his walk a pure legal walk For opening of this consider that the people of God in the dayes of the Old Testament were under a Twofold Covenant at the same time viz. the Covenant of Grace made with Abraham and a Covenant of works given forth at Mount Sinai by the hand of Moses to the Nation of Israel Now being under both these Covenants at once the Covenant of Grace and a Covenant of Works both which had influence upon their spirits their actions were oftentimes mixt being neither purely Gospel nor purely Legal so much as they kept their eye upon the Covenant of Abraham so much they were of Gospel Spirits and their works were Gospel works and on the contrary so much as the Covenant of Moses had command over them and did reach their spirits and Consciences so much their spirits were legal and their actings legal so that there did plainly appear something of Grace and Legality in the Spirit and actings of most of the Old Testament Saints and yet notwithstanding though there was somewhat of legality in their spirits and actings by vertue of their being under the old Covenant yet were not their actings purely Legal nor their walk a pure Legal walk because they had in their walking and acting respect too unto that other Covenant made with Abraham which was a Covenant of Grace Now although this old Covenant was abrogated upon the coming of Christ and is now of no longer force to the Saints in the New Testament yet in regard this Covenant is more natural to us than the other and also was once in being in the times of the Old Testament and the disannulling thereof is not presently made clear to a Soul especially which hath but a little Gospel light it therefore comes to passe that many of the people of God in the New Testament times following too much the natural way and reading of the Old Testament of such a kinde of Covenant that once was in being and not having light enough in the Gospel to see that the same is abrogated and done away they by poring upon these things and considering of them have an Old Testastament spirit begotten in them than is a spirit much like unto the spirit of Saints who lived under the Old Testament by reason whereof those actions and duties which flow from them are like theirs being neither purely Gospel nor purely Legal but partaking somewhat of either Hence sometimes slavish fear sometimes much self-love is discernable in their actions which things are common in Old Testament Saints and yet notwithstanding as those were so may these bee true Saints onely they are of an Old Testament spirit by reason whereof something of the Law and Old Covenant doth stick and cleave to their walkings and actings and there is also something though it may bee under much darknesse of the New Covenant also in these which makes them that they are neither pure Gospel-walkings nor pure Legal but as it were a mixture of either They are in short Gospel Saints but in an Old Testament garb New Testament Saints but of an Old Testament spirit Use 1. Is it so that Legal walking is walking after the Flesh Then this discovers to us that there are abundance of rotten-hearted Professors in the world How many persons are there who walk after the Flesh I mean who are pure Legal walkers Should wee come to those who are Professors the general bulk of Professors who walke in a way of duty and search them narrowly wee should finde ten to one to be Legal walkers All their Religion their duties their prayers tears repentance c. it springs from the Law the Law is principle and motive in their obedience the great and onely wheel and engine that turns all and carries them to all that they do Such a man prayes in his Family is a frequenter of Sermons c. But why Alas hee dares not do otherwise the Law over-rules him the Law hath got command in his conscience so that should hee not pray c. and do some good and avoid some evil hee should have no peace nor quiet within his conscience would bee his tormentor and continually lash him and therefore hee doth these things not out of any love to the thing hee doth no hee hates them counts them his burden and intolerable task and would gladly could hee finde a way to avoid hell and get heaven without doing of any of these things throw off all but because hee knows no other way hee therefore goes on though fore against his will moving heavily as the Egyptian Chariots when they had lost their wheels in a track of duty And therefore you shall observe that such persons when they come to hear of the free grace of God and the Gospel-way to salvation by Christ without the works of the Law if a Minister come and tell them that would they go to heaven and bee saved the way is not to worke
same our Rule under the Gospel for look what Christ as our common Person did actively without us in obeying the law of God that for the kind is by his Word and Spirit wrought and effected in time within us Christs obedience to the Law doth not free us from obedience in the same kind but in the same way or degree Christ obeyed the Law as it was a Covenant of works and obeyed it perfectly now for so much as relates to the way or degree of obedience Christs active obedience hath freed us from but not from obedience in the same kind as for example Christ prayed this doth not free us from prayer Christ repented this doth not free us from Repentance Christ was thankful to his Father this don't free us from thankness Christ was meek lowly patient humble Self-denying submissive to his Fathers will this doth not free us from the like Duties and Qualifications it frees us that we are not bound to performe these things perfectly or in the way of a Covenant of works but not at all from the things themselves but rather the obligation is greater by how much we have not only the law but Christs Life which is the pattern of ours as Mat. 11.29 Heb. 12.1 2 3. 1 Pet. 2.21 22 23. Ephes 5.1 2. obliging us hereunto Argum. 6. If the Moral Law in the substance of it is no other than the law of Nature then is it a Rule in Gospel-times for it would be absurd to say the Gospel sets us at liberty from the law of Nature so as that it is no sin to violate Natures law to neglect that which Natures law teacheth to doe and to doe that Natures law teacheth to abhor and the first is true Rom. 2.14 15. For when the Gentiles which have not the law doe by nature the things contained in the law these having not the law are a law unto themselves which shew the work of the law written in their hearts c. the Gentiles doing by nature the things contained in the Law shewing us that the very things of the law are in nature the Moral law it is only a written external copy of the law of Nature Argum. 7. If it be a sin and offence in Beleevers under the Gospel to doe contrary to what the Moral law requires then is it a Rule to them for where there is no Rule can bee no offence where is no law is no transgression But who in his right wits would not say that put case a beleever should commit Adultery blaspheme God prophane the Sabbath bee a Murderer Thief Adulterer c. that he doth not sin if he sin hee transgresseth a Rule and if so then the Moral Law which forbids these things is a Rule to him Argum. 8. If Saints in Gospel-times are bid in an especial manner to remember the Moral Law then is it a Rule in Gospel-times But the antecedent is true Mal. 4.4 Remember the law of Moses my Servant which I commanded unto him in Horeb for all Israel with the Statutes and Judgements In vers 2. he speaks of Christs appearing in the glory and lustre of his Righteousness with his bright Sun-beams in the Gospel and of the Saints imbracing of his light and flourishing under it and after all bids them remember the law of Moses why after this discovery of these things doth he call upon them to remember the law of Moses but to shew that the Moral Law given by Moses though not as given by him should remaine a Rule to Saints in the purest and brightest Gospel-times therefore the consequent 2 Though the Moral Law is a Rule yet only as it is in the hand of Christ That it is not a Rule to beleevers under the Gospel as given by Moses is clear 1 Because as such they are as hath been shewed dead to it and it is dead to them therefore cannot be their rule 2 Then their obedience should be a fruit of fear for in Moses's hand it came with terrour in Thundring and Lightning to beget fear and accordingly in those who were under the same did produce it But now the obedience of Saints under the Gospel is not a fruit of fear but of faith Luke 1.74 75. That hee would grant unto us that we being delivered out of the hands of our enemies might serve him without fear in holinesse and righteousnesse before him all the daies of our life 2 Tim. 1.7 For God hath not given us the spirit of fear but of power of love and of a sound minde 3 Then beleevers must unavoydably be under a curse Gal. 3.10 For as many as are of the works of the Law are under a Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to doe them It is not said as many as are under the reigning or condemning power of the Law but the Works of the Law if a man be but under the mandatory power of the law as given by Moses he is under a curse 4 Then should a Beleever be bound over to personal performance of what the law requires I prove it thus Whatsoever the Law saith i. e. as given by Moses it saith to them that are under the law Rom. 3.19 Now wee know that what thing soever the law saith it saith to them who are under the law But the law saith do all this do it in thine own person therefore if a Beleever be under it as such he is bound to personal performance and if so how will he escape condemnation seeing in his own person he cannot according to the obedience it requires obey the same 5 Then Beleevers should be under the commands of a Covenant of works for the law in Moses's hand was a Covenant of works for it is set in direct opposition to grace Rom. 6.14 For sin shall not have dominion over you for yee are not under the law but under grace which could not bee were it not a Covenant of works and it requires works for justification as doth the Covenant of works Gal. 3.10 6 Then their obedience should bee Legal not Evangelical for obedience to a Covenant of works can bee no other 7 Beleevers are under the command of the New Covenant and therefore the commands of Moses being the commands of the Old are not their Rule But now this Law as it is in Christs hands is a beleevers Rule Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ Answ This is the great Question without opening wherof all we have hitherto said comes to nothing For answer therefore hereunto we shall consider how the Law came in the hand of Moses when it came as the Rule of a Covenant of works which opened will help us in the consideration of the other how it comes in Christs hand as it is our Gospel rule If you would know how the Law came in Moses
hands of Christ there are no terrors threatnings no curse no noise of death hell and damnation though I break the same all these things being gone And on the other side is there not much to cause love heaven eternal life is given before ever I strike a stroak do one action that the Law requires of mee set one step in a way of obedience all my sins are pardoned in Christ and through him before ever I commit them is not here much to beget love and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins made mee an heire of life eternal and all without my merit or desert therefore I say this obedience having not slavish fear in it but arising from love must needs bee Gospel-walking 3 That obedience which is the fruit and effect of the working of Gods holy Spirit in us is Gospel-walking for not the Law but the Gospel or New Covenant gives the Spirit which helps us to obey But now all obedience to the Law as it is in the hands of Christ is such for to such as take the Law of Christ Christ first gives his Spirit then his Law as Ezek. 36.27 I will put my Spirit within you What then And I will cause you to walk in my wayes First the Spirit to inable to obedience then the Law and they do obey it Therefore all such obedience is Gospel-walking Other Questions there are behinde which I cannot reach at present I shall onely minde you of this that what hath been before spoken serves to correct two great mistakes 1 A MISTAKE of some men of the one hand who are so much for the Gospel and do so cry it up that they throw the Moral Law quite out of doors as though there were no room for that in the Gospel Temple They think that grace and good works are so inconsistent one with the other that they can never stand together and therefore that grace may bee all the Law and good works shall bee nothing at all whose mistake is corrected from what hath been said and proved that the Moral Law remaines a Rule to Saints in Gospel-times 2 A MISTAKE of some others on the other hand who out of zeal for the Moral Law do hand over head urge and press the same as the Rule of Saints never considering how or in what sense the same remaines a Rule and by so doing they bring the glorious Sons of Sion the free-born Saints of the Gospel under the power and commands of a Covenant of Workes ere they are aware Whose mistake is corrected by distinguishing of commands as they are Moses's and Christs In the first sense the Law is not a Saints Rule and it is dangerous so to make it in the latter it is and it is sweet and comfortable so to receive it Therefore you that are Saints and Beleevers hence learn two things I Not to reject the Moral Law as a Rule to order your lives and conversations by but with love delight and chearfulness approve of imbrace and obey the same 2 Not to take the Moral Law for your Rule as it comes out of Moses his hand for then you bring your selves under the power of a Covenant of Workes and your soules will bee continually filled with terror fear and trembling covered over with darknesse lying under apprehensions of wrath and altogether weake and unable to do what is commanded But take it out of the hands of Christ and then with Paul you will say The Law if holy just and good I consent to the Law that it is good I delight in the Law of God after the inner man yea with my minde I my selfe do serve the Law of God Which Gospel-walking the Lord bring you and I daily more and more unto Amen When a mans walk may bee said to bee a Gospel walk SERMON VI. Rom. 8.1 Who walk not after the flesh but after the Spirit BY this time you know the meaning of these Phrases which you have oft heard to bee meant either of Legal or Gospel walking Walking after the Old or New man I have spoken or Legal walking and am now upon Gospel walking The last day I shewed you what Gospel walking is I now proceed to another Question viz. 2 Quest When may a mans walk bee said to bee a Gospel walke or a walking after the Gospel I answer I. When the Rule of a mans obedience is a Gospel Rule i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day I shall wholly wave it now 2 When the principle of a mans obedience or walking is a Gospel principle Quest But what is the Gospel principle Answ This Gospel holds forth two great things viz. a crucified Christ to bee beleeved on and the Powring out of the Spirit of Christ into the hearts of beleevers The first respects our Justification the latter our Sanctification or our obedience and walking Now as Christ crucified is the great Principle in the business of our Justification whence alone that flows from the knowing and beleeving on a Crucified Christ so the Spirit of Christ in the hearts of Saints is the great Principle in the matter of our obedience whence that flows Hence Rom. 8. the Sons of God are said to bee lead by the Spirit of God i.e. the Spirit doth not onely teach a beleever what is his duty but doth as it were take him by the hand and lead him to it help and guide him in it There is more held forth in the word leading than in teaching I teach another when I write him a copy and lay it before him and tell him how hee should hold his pen and order and guide his hand but now when I do not onely do this but take his hand in mine and write therewith I may bee better said to guide or lead him So the Spirit of God teacheth a beleever when it makes discovery of any truth to him hee was ignorant of before and shows him what duty that truth calls for from him but when it doth not onely do this but also inables the soul to receive this truth and to walk up to what this truth calls for conforming the soul to the truth or will of God then doth it exercise its leading power in the soule And therefore Ezek. 36.27 God saith I will put my Spirit within you and cause you to walke in my wayes c. In the Gospel or New Covenant the Spirit of God put into a beleever is the causing constraining principle to obedience and holy walking As in the Old Covenant though the fruit seem never so glorious yet the principle or root of all obedience is Flesh So in the New Covenant though the outward fruit seem never so mean and weak yet the principle or root is the Spirit All Gospel graces and works are fruits of the Spirit as Gal. 5.22 23. But the fruit of the Spirit is love joy
peace long-suffering gentleness goodness faith meekness temperance All that obedience therefore which hath not the Spirit of God for the principle the root or rise thereof though ever so glorious is not Gospel-obedience nor Gospel-walking Quest But how shall I know whether the Spirit is the principle of my obedience Answ I shall say no more hereto at present but onely this doest thou finde a contentedness of heart in thy obedience mingled with pride self-estimation c. i. e. when thou hast performed any duty dost thou finde thy self contented and satisfied in having done the same and art thou proud and arrogant accounting thy self some body because thou hast done it Or on the other side doest thou find a spiritual rejoycing of heart in that thou hast been inabled to perform thy duty and this mingled with humility and mortification my meaning is when thou hast been obedient in any one particular doest thou rejoyce in God and bless his name in that hee hath inabled thee so to do and considering it was not in thine own proper strength to obey God in any thing Art thou by and under this obedience kept humble having thy pride and self-estimation more mortified in thee than thou didst finde it before If the first then doth not thy obedience arise front the Spirit because it takes from the Spirit which no works of the Spirit doth if the latter then assuredly the Spirit of God is the principle the root of thy obedience because it gives to the Spirit of God as every worke which is by and from the holy Spirit doth 3 When our Motives to obedience are Gospel Motives Quest But what are Gospel Motives Answ Such as these 1 The will and command of our heavenly Father You know the difference betwixt a servant and a son in working a servant will not do any work for his Master unlesse there bee a compact and agreement betwixt his Master and him his Master must give him so much wages and hee will do him so much work But now when a Son is to do any work for his Father hee doth not capitulate with his Father if you will give mee so much I will do your work but if not I will not no but the Father saith to the Son Son do mee such a peece of work and presently the Son hearing the command of his Father goes about it the Fathers will is his Motive So take a legal man or woman and let God command such a one a duty and streightway hee goes to capitulate with God I hope Lord if I do this thou wilt pardon my sins I hope thou wilt give mee heaven I shall never go to hell thus the Legal soul will bee upon termes with God or will do nothing for God hee will know what hee shall have for his work or will not work at all But now take a Gospel soul hee doth not stand upon termes what shall I have Shall I bee saved or shall I bee damned These are not his questions but saith the Gospel soul God I know is my Father in Jesus Christ and I am the Son and Childe of God by adoption now it is becoming a Son to do the will of his Father I am the Son of God and such and such things I have read and heard of and know to bee my Fathers will and because they are so that I may do as becomes an obedient childe and shew my self that I am such a one I will therefore endeavour to conform my self so far as I am able to what I know of my Fathers will And therefore whereas it is grievous to another to read or hear of his duty because hee serves as a hireling and therefore cares not so hee may obtain the hire how little work hee doth this Gospel soul with joy delight can take the Book of God where his Fathers will is revealed and turn it over and search it leaf by leaf and line by line and is glad when he findes any peece of work or part or parcel of his Fathers will which he was ignorant of before because hee doth not what hee doth upon the account of hire or reward but upon this account that it is his Fathers will The will and command of his Father is both the Rule and reason of his obedience Hence Paul urgeth Holiness in the general and thankfulness in particular 1 The. 4.3 For this is the will of God even your sanctification that yee should abstaine from fornication and Chap. 5.18 In every thing give thanks for this is the will of God in Christ Jesus concerning you Upon this very reason or motive and no other as if he should say you are Sons and therefore I need not use many Arguments with you it is enough to tell you it is the will of your Father you should be holy you should bee thankful 2 The powerful and efficacious workings of the new nature that is within every Saint or Son of God The promise of the Gospel or New Covenant is that God will give to his Children a new heart and spirit Ezek. 36.26 i.e. put a new nature within them whereby they shall be naturally inclined and disposed to the doing of that which is his Will which in other places is called the Writing of his Law in their hearts This new Nature is put into every Saint though in the actings thereof in some more in others less and being in every Saint every Saint is naturally inclined and disposed to the doing of that which is wel-pleasing unto God As the old nature doth naturally move incline and carry on the Soul to the doing of that which is contrary to the Will of God so this new nature doth naturally incline incite and provoke the Soul to those things which are agreeable to the Will of God Hence a Gospel-soul is moved to obedience because there is a new nature within which answers to the Law or Word of God without which requires obedience of him and all disobedience is as contrary to this new nature within as to the Rule without 3 Love and filial affection The bond of love is natural betwixt a Father and a Son a Father hath a Natural affection to his Childe more than to anothers and a Childe a natural affection to his Father more than to another man and love though there be no other reason will make the party loving doe much for the party loved Now I say there is a tye of love upon a Son which is not upon a Servant or Hireling come to a Servant or Hireling and ask him why hee toyls and moyls and sweats from morning till night all the year long for his Master my Naster saith hee gives me wages and therefore I doe it but come to a Son who it may be is as hard or harder at work than the Servant and ask him Why doe you toyl and moyl your self thus why sayes the Son it is my Fathers work I am doing of and I love my Father
in it making that the maine laying the stresse of their whole religion there Now I desire this may bee considered of us all that the maine Gospel-walking is the Spirit and though I am to walk in outward formes so farre as they are of Christs institution and to use them yet the maine of Christian Gospel religion lyes not so much in the outward forme as in the inward spiritual worship Therefore Paul speaking of Gospel-worship makes in principally to consist in this as Rom. 1.9 For God is my witness whom I serve with my spirit in the Gospel of his Son c. and Chap. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the Spirit and not in the Letter whose praise is not of men but of God and Phil. 3.3 For wee are the circumcision which worship God in the spirit and rejoyce in Christ Jesus and have no confidence in the flesh and so Christ himself opposing the Legal and Gospel worship Joh. 4.21 22 23 24. shewes us that Gospel worship is chiefly and mainly worship in spirit Jesus saith unto her Woman beleeve mee the hour cometh when yee shall neither in this mountaine nor yet at Jerusalem worship the Father yee worship yee know not what we know what we worship for salvation is of the Jews But the hour cometh and now is when the true Worshippers shall worship the Father in spirit and in truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in spirit and in truth And therefore in Psam 45. which is a Prophesie of the Church of the New Testament it is said that the Kings daughter is all glorious within shewing us that the Saints of the New Testament their glory should be chiefly in inward graces This is the difference betwixt Old Testament worship and New Testament in the time of the Old Testament their worship did lye mostly in outward things outward observations of times and places c. the inward worship it was vailed under the outward So in the New Testament the maine worship is inward worship in spirit and the outward in many things seems to be vailed under that yet as then the outward worship did not exclude the inward but the inward was required and without in the outward was nothing so now the inward worship doth not exclude the outward but the outward is also required and where it may bee performed and is not I may say without it the inward is little or nothing as to Gods acceptance thereof Therefore I say let us not put too much in the outward forme though were are not to despise it yet let us not put too much therein Quest But when may a man be said to put too much in an outward forme Ans 1. When a mans whole religion lies in that when a man hath nothing to shew him to be religious or to make him so but some outward forme Many there are which goe with some outward forme upon their backs and doe but strip them of this their garment and they have no more Religion than the most irreligious man living they have nothing to shew them to be religious or to difference them from other men who have no religion at all but live without God in the world save only this they are in such an outward way or they doe now and then performe such an outward duty take them out of their way and from their duty and they have no more religion than a Horse all their religion it lies in the outside they have as little in their heart though they seeme to have much on their backs as any other men And indeed it is a very usual thing with many persons who faine would be rellgious and love to be so accounted and have no stock within to trade with to drive on a trade for a while as long as they can in this way Now I say when all a mans religion lyes in the outward forme it is evident such a one puts too much in it Thus it was with the Jews in Christs and the Apostles times their whole religion lay in this that they were the Sons of Abrcham and circumcised c. but see what Paul saith to them Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God 2 When a mans love and charity is bounded up within the line of his own form or the way hee is in or opinion hee holds When a man hath no charity to spare for any but those that jump with him in his own way or opinion or if hee have charity for them yet because they do not fully accord with him in every thing hee can allow them but a little of his love or of the exercise of this his charity I have known some my self who have been so high against baptising of Infants that their charity would not allow that man one grain of grace who could not set his seal presently to this their opinion I speak not this to throw dirt in the faces of any but only to shew how that some men there are who put too much in Forms Paul undoubtedly you will all grant it had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches as any man now living hath of his own way or opinion and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions 2 Thess 3.14 15. And if any man obey not our word by this Epistle note that man and have no company with him that he may be ashamed yet count him not as an enemy but admonish him as a brother 3 When a man is so addicted to his owne way or forme that he cannot with patience hear what in a way of Christian love or humility is or may be said against it I speak of such things as are disputable where godly men have somewhat to say pro and con as we say now when a man is so set upon some outward forme that hee walks in or hath taken up as that hee cannot without flying out and shewing much passion much of man hear a word against any thing or principle by him taken up it argues hee puts too much in that outward forme though he may be in the right as to the thing yet this argues him to put too much in it Thus the Jews in the two and twentieth of the Acts they gave Paul audience till he came to those words Depart for I will send thee farre hence unto the
Gentiles and they gave him audience unto this word and then lift up their voyces and said away with such a fellow from the earth for it is not fit that hee should live vers 21.22 This because it did derogate from their outward priviledges and their way of a National Church that now the Gospel should goe from them unto the Gentiles they can bear no longer but passionately cry out Away with such a fellow from the earth for it is not fit that he should live 4 When a mans glorying and boasting lyes chiefly in that when a man makes this the great matter of his glorying and boasting that hee is in such or such a way as many poor souls will do they boast of this that they are for or of such a way of those that hold such an opinion c. When a man makes any outward thing the matter of his glorying hee puts too much in that This Paul would not do and therefore when the false Apostles made a glorying in outward things as Circumcision c. hee saith Gal. 6.14 God forbid that I should glory save in the crosse of the Lord Jesus Christ by whom the world is crucified to mee and I unto the world hee makes spiritual things as the Cross of Christ the Death of Christ and his being crucified with Christ and dying with Christ and that in opposition to outward things as Circumcision c. which the false Apostles gloried in the only matter of his glory shewing us that when we make our greatest boast and glorying of outward things we put too much in those things and also that the great glorying of a Christian should bee in inward things his being crucified with Christ being like Christ c. Yea such glorying in outward things hee calls a glorying after the Flesh 2 Cor. 11.18 Seeing that many glory after the flesh I will glory also the best of outward things when we come to glory in these and make our boast of these our glorying and boasting will be found but a carnal fleshly boasting 5 When a man likes that truth which otherwise he loves the worse because it comes not to him fully in his owne way it argues he puts too much in that outward way As suppose two godly men deliver the same Truth one in an Independent as they say the other a Presbyter and put the case I were a Presbyter I dislike the Truth because it is an Independent one of another way speaks it another is an Independent hee dislikes because a Presbyter speaks it both these shew that they put too much in their owne way because they love the Truth which only is to be loved and embraced for it self the better or the worse because it comes in or out of their way Truth was truth in Apollos his mouth and Aquila and Priscilla heard him when hee preached in the Synagogue yet it is said that hee knew only the Baptisme of John and had but a dark and confused not a perfect knowledge in the way of the Lord till afterwards Aquila and Priscilla took him and expounded the way of God to him more perfectly Acts 24.25 26. From which instance I conclude this that a man may and it was the practise of Primitive Saints to hear those who were not Members of visible Churches but strangers to them if so be the things they taught were truth for Aquila and Priscilla Church-members hear Apollo who was either a stranger to them and if so then it was an use to hear strangers of it known to them which is most likely hee was not till afterwards then did they know that hee knew only the Baptisme of John and was not clear as yet in his principles for the way of the Lord and yet they heard him Vse 5. Then you which are Gospel Saints follow the Spirit the mistakes of the Saints doe not arise from the want of the Spirit to teach them and guide them so much as from their not observing the way of the Spirit and following of it Saints have the Spirit promised to teach and lead them but they do not follow their Leader and hence grow all those mistakes and errours that are in Beleevers from their not following their Leader Had wee but so much heavenly wisdome and grace as observe the goings of the Spirit and to follow him in his owne way or path we should not misse the will of God so frequently as wee doe seldome doth a Saint mistake but he shall finde if he doe but look back where his mistake began that there he did cease to follow his Leader either he did turne aside to pride curiosity or somewhat which he should not have done and there the Spirit which before sensibly went along with him left him so that he went about groping after that truth which before he saw by another inward secret light only by the light of his owne reason and natural understanding so that sometimes a Soul which is taught by the Spirit can say here and here I left to follow my Leader and ever since I have been in the dark whilst I went along humbly seeking after truth and the will of God as God should make out the same to me I saw thingsclear and with much evidence and inward light things were made out to me but at such a time I remember after I had got a little light into such a truth I grew proud and self-conceited and wanton with what I had attained and there I sensibly found the Spirit left me and ever since I have been seeking after that truth but have not had that inward light to direct me nor than evidence nor clearness concerning the things I have found out as before I had Quest But how shall I come to this to follow the Spirit Answ 1. Observe when the Spirit of God goes before thee either in the discoverie of any truth or helping thee in any thing that concerns thy practise sometimes the Spirit of God goes so manifestly with a Beleever either in the helping of him in the knowledge of some truth or performance of some duty that a Beleever can say Now I know of a truth that the Spirit of God is with me and here and here he hath helped me Hee beholds himself to see things with another light than at other times he hath done and such a light as though hee would give a world for the same yet can he not attaint it when hee would and he feels himself to bee helped and assisted by another strength so as that he can say I know now I have light from the Spirit and strength from it the Spirit of God is with mee goes before me hitherto it hath helped me Now observe such times as these are when the Spirit of God goes before thee Quest But put the case the Spirit of God goes before me and I doe not know the same how shall I come to know it Answ There are three things or three waies by
ask Christ for it say Lord give mee thy love I have heard so much that I am taken with thy love Lord give mee thy love I say come to Christ cast thy self upon Christ in the Promise say Lord thou hast said thou wilt love freely and why not me freely and for encouragement let me leave that sweet word with you Joh. 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Him that comes I will in no wise cast out whatsoever he comes for True Gospel Humiliation One SERMON on Zach. 12.10 And I will pour upon the House of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon him whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first borne THis whole Chapter is nothing else but a bundle of precious Promises laid down in a Prophetical manner of great and glorious things to the Church and people of God in the last dayes It tells us what God will doe to and against the enemies of his Church and what God will doe for and in his people and therefore if you observe it the Prophesie of this Chapter verse 1. it is called the burden of the Lord for Israel Mal. chap. 1.1 calls his the burden of the Lord to Israel because what he spake was mostly against Israel in way of reproving them for their sins and so it was directed to them this is the burden of the Lord for Israel because what is here spoken it is either something that God will doe against his enemies in the behalf of Israel for Israels sake or somewhat which God in a way of Grace and Mercy will doe to Israel or bestow upon Israel though I take it it is called the burden of the Lord for Israel in the first respect in respect of what God in the last dayes will doe for Israel against his enemies for if we take it for what God in a way of Mercy will doe to Israel it cannot so properly be called a burden now here we finde God in vers 1. being now to appear for Israel against his enemies coming forth in the greatness of his power be comes forth as the Psalmist speaks like a Giant refreshed with wine and as Esay saies as one that would work and none should let it the first sight wee have of him wee behold him in the greatnesse of his power saith the Lord which stretcheth forth the Heavens and layeth the foundation of the earth he comes as one travelling in the greatnesse of his strength mighty to save and as hee appears in the greatness of his strength so of his Wisdome too that formeth the spirit of man within him as to say his Wisdome is farre beyond the wisdome of any man or of all men put together for whatever is in any man or men it is from him he hath put it in them hee foreth the spirit of man within him Thus God comes forth being to march against his enemies in the behalf of his people in the greatness of his Strength and Wisdome as one that is able to doe it and will carry the day and to the end that all his Adversaries might quake and tremble at the very newes and noyse of such an enemy so wonderful in power and policy coming against them But you will say What doth God doe now he is up why as he ariseth in the greatnesse of his power and wisdome so being up hee doth great and wonderful things and therefore at the very beginning he calls for a behold from his people vers 2. Behold denoting that he would have his people in an especial manner to attend unto and observe the things he was at present doing and about to doe Now what are they why you finde in the following words and verses some things that he would doe against his enemies and some things for his people As first he would make Jerusalem a cup of trembling c. As a man that drinks up a cup of Poyson through the operation of that within him is inwardly filled with trembling the Natural spirits and vitals whilst they are in combate with the Poyson doe tremble so all those which should head and be gathered together against Gods Judah and Ierusalem thinking to drink up Ierusalem and to devour her they shall finde Ierusalem to be unto them like a cup of Poyson it should set them all on trembling and instead of ruining Jerusalem they should bee ruined by her And againe vers 3. In that day i.e. in the last dayes as I shall clear afterwards will I make Jerusalem a burdensome stone as a man that offers to take up a great stone too heavie and weighty by farre for him to bear sinkes downe under the same and is crushed to peeces by it so those whosoever they be though all the earth bee gathered together which shall make War against Gods Ierusalem thinking to dispose of and carry her about at their pleasure shall finde her to bee so weighty a burden that they shall even sinke down under her and bee crushed in peeces by her And again vers 3. I will smite every horse with astonishment and his Rider with madnesse and I will open mine eyes upon the house of Judah Horse and Horsemen wee know are the strength of an Army Now when a Horse is filled with astonishment wee see hee flyes back and instead of offending the enemy hee destroyes friends and so proves the ruine of those who march out with him And when a Horse is blinde hee is of no use at all to doe any service in a way of offence or defence And when a man is mad and hath lost the use of his reason hee can make no more difference than a very beast betwixt friends and foes but falls upon all alike and ever upon those that are next to him So that it is as if God should say In that day when multitudes of wicked men and the enemies of my Sion shall bee gathered together against her thinking to destroy her and root her out for ever then will I do this I will open my eyes i.e. I will cast a gracious and a merciful eye upon my Judah and for her sake I will make Horse and Horsemen i.e. the whole strength and power of the enemy altogether unserviceable for the doing of any hurt or prejudice to my Sion or for the defending of themselves from Sions stroak which shall fall upon them and serviceable onely for the ruining and destroying of themselves and of one another And again verse 5. Here wee have a Prophesie concerning the Governours of Judah as concernig Judahs enemies in the former verses and what is it Why this The Governours of Judah shall say in their heart it seems to mee from this verse and likewise
from the next of supplications because prayer or supplication is one special grace of the Spirit which if wee take the first the Spirit of Grace that is so called because it begets grace then the latter viz. Supplications which is one special grace begotten by the Spirit in the hearts of Saints is included in it unless we shall take the first of grace for the habits of grace which are first wrought in the Soule by the Spirit and the latter or Supplications for the actings of those graces one Spiritual work wherein much grace is exercised being put for the exercise of all grace 4 When hee pours this though it bee out of the text yet it is a necessary question and it is answered in the fore-going verse where the time in which God will doe this is called that day It is a phrase which is much used in the Prophets no lesse than forty times as I take it in Isaiah and near twenty in this Prophet and it is called that day for eminency sake because this time when it shall come it shall be a very eminent and remarkable time such a time for peace joy plenty and prosperity glory and liberty to the Saints and bondage and captivity to the enemies of Gods people as the World never saw and therefore it is called that day 1 Noting an eminent glorious day farre excelling all daies that ever had gone before it and when it is called a day we are not to understand it a Natural day i. e. consisting of twenty four hours nor of an ordinary Prophetical day that is a day for a year but of an extraordinary day such a day as Peter speaks of 2 Epist 3. One day is with the Lord as a thousand years and a thousand years as one day Now the time which is set forth in Scripture by this phrase of speech that day is sometimes taken for a larger sometimes for a stricter time sometimes it is taken so strictly that it may containe not much more time if so much as a meer Natural day and so we have the day of that great Battel of Armageddon often called where it is spoken of that day Rev. 16.14 and Ioel 3. and other places sometimes it is taken strictly but not so strictly and then it is put for the whole time of Christs Kingdome here on earth from the time that he sets up his Kingdome to the end and this is so frequently spoken of in the Prophets that I need name no place only I will turne you to one because not farre from the text Zach. 14.6 7 8 9. And it shall come to passe in that day that the light shall not be clear nor dark But it shall be one day which shall bee known to the Lord not day nor night but it shall come to passe that at evening time it shall be light and it shall be in that day that living waters shall goe out from Jerusalem halfe of them toward the former Sea and half of them toward the hinder Sea in summer and in winter shall it be and the Lord shall be King over all the earth in that day shall there bee one Lord and his name one Here we have Christs Kingdome set up and the whole time of it is but one day and that one day is all along called that day sometimes it is taken more largely not only for the time of Christs Kingdome after hee sets the same up but for the last dayes also the dayes immediately before that time wherein many glorious things as the spreading of the Gospel the ruine of Antichrist and the call of the Iewes which if it be not before yet it shall be just upon Christs setting up of his Kingdome and so may have reference to the time before or after the last dayes or the time of Christs Kingdome and in this sense it is here to be taken as I conceive for the time just upon Christs setting up his Kingdome when Gods peoples enemies shall be ruined the Iewes called and mourn as here we read of 2 A glorious effect following this effusion or pouring forth of the Spirit which is twofold 1 Upon the Senses They shall look upon mee whom they have peirced which words litterally are spoken of the Iewes who at the time of their Call shall behold that Jesus Christ whom their Nation have peirced Spiritually it is true of all Beleevers looking upon that Christ by faith whom their sins have peirced 2 Upon the Affections They shall mourn which mourning is set forth by the greatnesse of it it shall be such a mourning as when a man mourns for his only Son no grief or sorrow goes so near as grief for losse of an only Childe Ah! will a man say had I lost of my estate it would never have troubled mee but it is my Son my only Son I have never another and then it shall be bitternesse you know the nature of bitter things things which are bitter the taste of them will remaine a great while it sticks by a man but now bitternesse that is more and denotes a higher degree than bitter as the abstract is more than the concret so that this expression shewes that it shall bee an exceeding great mourning and that so too as it shall stick by them it shall not lightly passe off their spirits and glide away and so be forgotten and there is no more of it as other sorrow doth but it shall bee an exceeding great and a remaining mourning of which more is spoken in the next verses The words thus opened yeeld us several useful observations Obs 1. That the pouring out of the Spirit upon any soul is the proper and peculiar work of God it is not Men nor means nor Ordinances that can effect this but God alone and therefore it is still attributed to him Ioel 2.28 And it shall come to passe afterward that I will pour out my Spirit upon all flesh c. Isa 32.15 until the Spirit bee poured upon us from on high c. Christ himself as a Man had the Spirit poured upon him by the Father Isa 42.1 Behold my servant whom I uphold mine elect in whom my soul delighteth I have put my Spirit upon him he shall bring forth judgement to the Gentiles How many poor Souls are there that have good education godly friends and Parents sit under means and Ordinances and yet are strangers to the Spirit many there are who all the year long come hither and hear the Word and there is no change in them they were Drunkards Swearers c. at the beginning of the year and so they are still God hath not poured down of his Spirit upon them O poor Souls would you ever have the Spirit begge it of God Obs 2. In the last dayes the pouring out of the Spirit shall be very general on the house of David inhabitants of Ierusalem high and low Ioel saith all flesh chap. 2. end Sons Daughters Young men Old men In the
Grace say to him goe but he goes come but he comes doe this avoyd that but he doth the one and avoyds the other The Law doth not put such a Principle of ingenuity in a man and therefore persons under the same one day they are threatned another day they feele the Whip and Rod for their sins another while they resolve vow and covenant they will sin no more and yet still they goe in the old track they sin and vow and vow and sin and all because there is not a spiritual ingenuity wrought in them as Grace works in all those that hear and receive the same but now Grace that makes a man so ingenuous that considering what God hath done for poore Sinners what Christ hath suffered to take away sin how free and willing God is to receive him make him a Son and Heir here give him Heaven and glory hereafter he would not now lye swilling and sweltering in his old sins and lusts though hee might the Soul needs not now to vow and covenant a twelve month together against such and such sins it is addicted unto no but it hears the voyce of Gods grace telling it what Christ hath done for it how willing God is to pardon all his sins and bidding it doe this avoyd that and presently it is made inclinable to obey the voyce of Gods grace what saith Paul Rom. 6.1 Shall we sin because grave doth abound no God forbid we have more ingenuity in us than to doe thus because God loves us and is willing to pardon cur sins here and to glorifie us hereafter shall we therefore doe what we can to grieve him to offend and trouble him no God forbid we are more ingenuous than so nay we cannot doe it our very hearts are against it and our souls hate and abhorre the thoughts of it we would not for a world bee found to require the Lord thus So 2 Cor. 5.13 14 15. For whether we be besides our selves it is to God or whether we be sober it is for your Cause for the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again As to say whether we be mad or sober judge of us as you please yet have wee so much ingenuity as to judge thus that if Jesus Christ dyed for us we should now live to him if he came and purchased an everlasting life for us our ingenuity makes us reason that it is a fit thing that we should live this our temporal life to him and consecrate it wholly to his service What is the reason that many a poor Soul sits all the week long at the Ale-pot Sweares and Whores and yet now and then he vowes and resolves against such courses and yet cannot for his heart and bloud as we say leave them but the Law when hee hath done such things whips and stings him and this hardens him whereas did but such a poor Soul see that he is by Jesus Christ delivered from wrath to come freed from the Law Sin and Satan did but God let him to see the hope of his calling and what a happy and blessed estate hee is by Christ brought into there would bee such an ingenuity wrought within him that hee needs not vow and covenant to bee Drunk and Swear and Whore no more no but his heart would abhor to deal so basely and unworthily with a God so infinite rich in love and abounding in Grace and mercy towards him 2 Because the grace of God it hath more full and clear precepts to holinesse than the Law hath the Law that hath ten Commands but the grace of God that hath many hundred Spiritual commands wherein it injoynes spiritual obedience and newness of life and then the commands of grace they are as more so of a more spiritual nature whatsoever the Law commands Natures light teacheth and a man may by Natures light convince a man of these things but now the precepts of grace are spiritual and supernatural such as a Natural man by Natures light cannot perceive The precepts of grace are called the things of the Spirit l Cor. 2. Which the Natural man cannot perceive but they are foolishnesse unto him because they are spiritually discerned Where the grace of God is preached and received there doth the Spirit of God goe who is a teaching Spirit and teacheth the Soul infinite more commands and with more clearness and demonstration doth it discover truth than any Natural or Moral man by his Natural light or study of the Law can ever finde out the Law discovers to a man the outward actions of sin and forbids these but when grace comes with its precepts it makes discovery of the first risings motions stirrings and concupiscence of these things in the Soul and forbids these and hence by reason that the grace of God or the Doctrine of the Gospel for that I understand by the grace of God all along hath more full higher and more Spiritual instructions than any the Law hath makes further discoveries of sin than the Law barely considered can doe it comes to passe that it is the most effectual means of killing and subduing sin 3 Because there is a power in grace for the subduing and killing of sin The Apostle tells us 2 Cor. 3. that the Law it is a killing letter that is it is only a bare letter without any power bidding us to doe this and avoyd that but contributes no assistance to us yet tells us if wee doe not obey it we shall be damned and so it is a killing letter that is to us it kills us instead of killing our sins but now the Gospel gives life that doth not only command but giveth power to doe and so is a word of life So Heb. 12. hee calls the Law a voyce of words for the same reason because it did command and forbid things under the penalty of Death and Damnation and it saw the poor Creature to bee weak and altogether unable to doe either the one or the other and yet gave him no power at all and so was only a terrible voyce of words to him The Law as one saith it doth teach just as the Commandements written upon the walls doe a poor man comes in and reads them over and yet his heart is never the warmer never the more fit to obey any of them because he reads them there but now the Gospel on the grace of God that brings power along with it a poor Soul which before lived in sins and thought it impossible that ever hee should leave them or have them subdued now findes a power within him killing and subduing those sins of his hence it is called The power of God unto salvation Rom. 1.16 4 Because a Soul never comes to see sin in its proper colours until the grace
many even of as many as do beleeve therefore that obedience is not the souls righteousnesse 2 Faith is a Law-duty and the work of faith a Law-work though the object of faith be of Gospel-revelation now if a Law-work be the condition of the New Covenant It is not a Covenant of grace but works Rom. 11.6 If it bee of works it is no more grace else work is no more work 3 A man might stay upon Old Covenant works because the condition of his Covenant as Hezekiah did 2 King 20.4 and Abijah did 2 Chron. 13.12 But a man may not stay upon his faith nor intreat favour for his faiths sake but for Christs sake The Old Covenant made premises unto performances the New Covenant makes promises of performances Many promises indeed are made of comfort to them that mourne of rest to them that are weary of pardon to them that confesse but not because they mourne are weary or confesse In promises of this nature faith findes footing not in a condition but in a connexion as also when the promise saith The barren shall bring forth I will poure water upon dry ground here is no condition for barrennesse and drinesse is none but here is a connexion unto faith a heart full of groans an eye full of tears a life full of reformation may bee good signes but bad grounds faith knowes nothing but Jesus Christ 4 The condition of the Old Covenant was to bee performed in the power of him that was in Covenant and was no part of the Covenant to be given of God in which respect it is compared unto Pharoahs Taskmasters who required the whole tale of Bricke but gave no straw Faith is no such condition because the work of God wherein hee is mindful of his Covenant and Engagement though not to the creature yet to himself and to his Son on the behalfe of the creature 2 Cor. 4.13 Eph. 1.17 18 19 2.8 Hagar hath seed but in a natural way an Ishmael who was of the Law of Works after the flesh Sarah also hath seed but in a supernatural way an Isaac who was of promise of faith of the Spirit Gal. 4.29 Works were the condition of the Old Covenant and not Fruit Faith is the fruit of the New Covenant and not the condition 5 What is properly conditional in the constitution is certainly uncertain in the event all the good covenanted for hangs upon the condition as that which may bee injoyed or lost The Old Covenant was so according to the tenour whereof Ishmael the childe thereof is cast out But the New Covenant is not so not a Covenant which way bee broken Heb. 7 22.-9.15 16 17. being of the nature of a Testament Luke 22.20 1 Cor. 11.25 therefore not a Covenant properly conditional or having faith for a condition as Works were in the Old Covenant I shall adde no more under this head lest I bee reproved for furnishing so large a Porch to so little an house The New Covenant is a Covenant of Grace distinguished from the Old in the fulnesse thereof The Old Covenant had but the shadow of good things but the shadow of Election Vocation Justification c. The High Priest was but a shadow So the Temple the Sacrifice the Peace Heb 10.1 2. None fully purged or fully pardoned or furnished with a full answer to every charge and challenge of the Law Heb. 9.9 But the New Covenant hath the substance being full of Christ it is full of grace and truth For by one offering hee hath perfected for ever them that are sanctified Heb. 10.14 Under this Covenant no more conscience of sin Heb. 10.2 not that a man is past sinning or past feeling but because hee is past charging Rom. 8.33 34. No more conscience of sin as transgression of the Law which is a Law of sin and death Rom. 8.2 No more conscience of sin as a debt to that Law and so needing new Sacrifice but as Christ made satisfaction once and at once Rom. 6.10 Heb. 7.27 1 Pet. 3.18 so hee is made righteousnesse The Old Covenant was a weak Covenant not in commanding or condemning power it is able to damn a whole world for disobedience but in helping a poor miserable undone creature Rom. 8.3 What can the Sun do for a blinde man a Physitian may help nature but cannot give it the Old Covenant is like unto those Physitians upon whom the woman that had the Bloody-issue waited twelve years and spent all her substance being never the better but the worse The New Covenant is like unto Christ if wee touch but the hemm of that Garment there is healing which doth not onely declare a Law for the heart but also write it upon the heart not impose a duty onely but dispose unto obedience administring not onely the letter but the Spirit 2 Cor. 3.6 The Old Covenant is like unto Moses the Minister thereof who could not lead the people into Canaan The New is like unto Joshua a Type of our Jesus under whom the Tribes received their Inheritance Compare the times of Moses and Joshua and you will finde a fulnesse of grace in Joshuahs time Compare the times of the Old and New Covenant you will finde a fulnesse of grace in the New Covenant time exceeding fulnesse comparative with the former time 1 Moses his Spies brought up an ill report upon the good Land Numb 13.32 but Joshuahs returned with glad tidings Jos 2.23 Vnder Moses the Land is seen as a Land to bee obtained by warlike performances and the enemies being mighty they are discouraged Under Joshua the Land is seen as a Land of Promise to be given unto them in faithfulnesse Reformations under the Old Covenant commonly miscarry men are discouraged and run from Moses backe again into Egypt when corruption and temptation shew themselves men say as the Prophets servant Alas what shall wee do Under the New Covenant mans eye being open unto the Lord they can say with the Prophet There are more for us than bee against us and with the Apostle Wee can do all things Jesus Christ strengthning of us 2 Moses led the people toward the Land within sight of it and left them Joshua led them into Canaan Under the Old Covenant men may bee toward the Kingdome and nigh unto it but under the New they enter it and possesse it Agag may bee taken prisoner and bound under the one but hee is hewn in sunder and destroyed under the other 3 Under Moses Circumcision was neglected during the time that Israel was in the Wildernesse Under Joshua it was renewed Jos 5.5 9. So under the Old Covenant men are driven from iniquity by fear of punishment or dragged on in a way of duty by hope of reward the heart not yet set against that nor for this Vnder the New Covenant the heart is circumcised to love the Lord and thereby sweetly drawn after him 4 No Jubilee was kept by Moses nor by the people in his time but
a Covenant of Grace in both This Principle so generally received seemeth to me to have been as a remaining cloud upon the Gospel and that very thing which by confounding the one with the other hath hid from the eyes of most the knowledge of the Covenants which is in a manner the hinge the whole Scripture turnes upon and in opposition unto it I lay downe this Position That the Old Covenant cannot bee a Covenant of Grace The Reasons of it are 1. Because Hagar the Old Covenant is a Bond-woman and gendreth to bondage Gal. 4. 22 23 24. but thus doth not the Covenant of Grace for it redeemes from bondage Gal. 4.3 4 5. calls to liberty chap. 5.13 instates in liberty vers 1. Sarah the New Covenant is a free-woman Gal. 4.22 23. and the children of Sarah are free vers 31. 2 Because if the Old Covenant were a Covenant of Grace then should the children of it i. e. those that are begotten thereby bee children of Grace for as the Mother is so the seed as the root so the branch the children of the Covenant of Grace are children of grace Gal. 3. 28 29. chap. 4.26 28. having blessed promises of grace made to them Heb. 8.10 11 12. but such are not the children of the Old Covenant Hagars son is not a childe of grace Gen. 17. ver 18 19 20 21. but Ishmael the son of Hagar is a fruit of the stesh Gal. 4.23 3 Because if the Old Covenant were a Covenant of Grace then must it be everlasting for the Covenant of Grace is an everlasting Covenant Gen. 17.19 2 Sam. 23.5 Ezek. 16.60 Heb. 13.20 But such is not the Old Covenant for the Apostle speaks of it as decaying and vanishing away Heb. 8.13 yea as done away 2 Cor. 3.11 yea further tells us plainly that God never intended it in the first making of it for an everlasting Covenant but a temporary only and therefore the glory of Moses countenance which according to the Apostle was a Type of the glory of the Old Covenant administred by him though for a while it shone so as Israel could not stedfastly behold it yet was it a fading thing shewing that all the glory of this Covenant was temporary only and to bee done away 2 Cor. 3.7 which he also confirmes by saying that Beleevers under the Gospel are not under it Rom. 6.15 dead to it chap. 7.4 delivered from it vers 5. Hagar is in the Family but for a time 4 Because if the Old Covenant were a Covenant of grace then should it have a power to pardon the offences of its Children for this hath the New Covenant Heb. 8.12 what a full and large pardon doth the New Covenant give forth but the Old Covenant hath no power to pardon any one offence in its Children Hagar could not give a pardon to Ishmael for his mocking though we read not that ever he offended in any way but that only and in that only that once yet I say shee could not pardon him if hee offend he must suffer Hagar hath no relief for him The Old Covenant was delivered upon such termes as these that in case they viz. Israel to whom it was given forth did obey Gods voyce and not provoke hee would then bee an enemy to their enemies and an adversary to their adversaries but in case of disobedience and provocation hee would not pardon their transgressions Exod. 23.20 21 22. Indeed the Old Covenant as I shall shew hereafter can relax the outward punishment due to the offence and the inward also for a tâ—me but it cannot remit or pardon the offence it selfe The Old Covenant considered as the Old Covenant neither doth nor can dispense with one offence Gal. 3.10 Jam. 2.10 11. therefore cannot bee a Covenant of Grace for that can dispense with many The words of the Second Commandement Shewing mercy to thousands and some other places of a like import which seeme to oppose this will fall of themselves when the positive part of our Question shall bee handled what kind of covenant this Old Covenant is 5 Because if the Old Covenant were a Covenant of Grace then should there bee a manifest contradiction in the Covenant of Grace and the Covenant of Grace as it is the Old Covenant should fight against it self as it is the New for as none can deny Sarah or the New Covenant to bee the Covenant of Grace so mark it there is a manifest contradiction betwixt Hagar and Sarah and an enmity betwixt the two Mothers and the two Seeds Hagar is a Bond-woman Sarah a Free-woman Hagar so soone as shee hath conceived despiseth Sarah Sarah thereupon deals hardly with Hagar Ishmael Hagars Son mocks Isaac Sarah the mother of Isaac thereupon moves and effects the casting out of Hagar and Ishmael both so that there is a manifest enmity betwixt the two Mothers and the twol Seeds therefore cannot Hagar the Old Covenant bee a Covenant of grace unlesse wee wil make the Covenant of grace which is most intirely one and at perfect unity with it selfe to bee in perpetual war and discord and to fight with it self 6 Because if the Old Covenant bee a Covenant of grace then might the Old Covenant convey the Fathers inheritance to the Seed thereof for this can the Covenant of grace do to its Seed Sarah conveys the inheritance to Isaac but the Old Covenant cannot do thus Hagar can neither convey the whole or any part of the Fathers inheritance to Ishmael but notwithstanding Hagars right Ishmael without any wrong done to him is cast out of the whole The gift of the Inheritance is not the gift of the Law or Old Covenant but the gift of the promise or New Galat. 3.18 Therefore the Old Covenant is not a Covenant of grace 7 Because if the Old Covenant were a Covenant of grace then might the Children of the Covenant of grace bee out-casts and for ever rejected for such is Ishmael Hagars son But now Isaac Sarahs son the Children of the New Covenant cannot perish or become out-casts for ever because the Covenant made with Isaac is an everlasting Covenant Gen. 17.19 Now how can this Covenant bee everlasting to the Seed if wee suppose them in a capability of being cast out of the inheritance Therefore the Old Covenant is not a Covenant of grace 8 That Covenant which doth not confer the Spirit is not a Covenant of grace for it is one great promise of the Covenant of grace I will put my Spirit within you Ezek. 36.27 But this doth not the Old Covenant Gal. 3.2 The Saints indeed in Old Testament times had the Spirit but not by vertue of the Old Covenant but the New which run down together with the Old throughout these times 9 That Covenant which is weak insufficient unprofitable either to purge conscience here or procure salvation hereafter cannot bee a Covenant of grace for the Covenant of grace is effectual to either it is the onely sure foundation of