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
417 2 That Justification peace of Conscience here Salvation hereafter is not attainable by the Old Covenant ibid. 3 That whatsoever work may be in a man or upon him by vertue of the Old Covenant and the power that it hath over Conscience is not a work of grace p. 418 419 Qu. What kind of Covenant is this Old Covenant answered That it is a Conditional Covenant p. 420 The two great gifts of the Old Covenant p. 421 The Blessings of the Old Covenant 1 Outward and Temporal 1 Blessings more common in Seven particulars p. 422 to 429 2 Blessings more special and peculiar 1 More generally how the Father Son and Spirit are the gift of the Old Covenant p. 430. to 433 2 More particularly there is a resemblance in the Old Covenant of 1. Election 2. Vocation 3. Reconciliation and remission of sins 4. Adoption 5. Vnion 6. Communion 7. Sanctification 8. Glorification 9. Special and peculiar Ordinances 10. Special Gifts and Graces c. p. 434. to 447 The condition required for attaining and keeping of these outward blessings p. 448. to 450 2 Blessings spiritual and eternal this proved by several particulars p. 451. to 455 Obj. This makes the Law or Old Covenant to be against the Promises which the Apostle expresly dis-ownes Gal. 3.21 yea makes it to disanul the Promise which he tells us the Old Covenant cannot do ver 17 answered p. 456 457 Q. But what was the condition required for the giving forth the spiritual and eternal blessings of the Old Covenant answered p. 458. to 461 Obj. But why did God establish the Old Covenant for life and yet hold forth this life upon such termes as that the Covenant ordained to life could give life to none answered p. 462 463. The conformity of a Saint to the VVill of God Acts 21.14 The Will of the Lord be done THese words are the issue or conclusion of a very great Combate betwixt Grace and Affection and they hold forth unto us a glorious Conquest obtained by Grace over affection The Saints and Brethren at Cesarea who after much wrestling utter these words were at present under a sore Trial by reason of Pauls intended journey to Jerusalem the Holy Ghost in all places testifying that there bonds and afflictions did abide him Affections hereupon in them tug hard to pull him backward the Spirit of God in Paul bears witness to his way and call and thereby presseth him forward at last when they perceive by the stedfastness of his resolution that the thing was indeed of God they straightway throw up the Bucklers surrender their beloved Paul and their affections and wills also with him to the sole disposall of Gods will The will of the Lord be done Here is the close of the Battle Affection is subdued and Will with it Grace comes off the ground an absolute Conquerour This sweet and imitable practice of theirs learneth us this lesson That it is a great and special duty lying upon Saints even in the most hard and difficult Cases to have their wills bowed and submitted to the Will of God This of theirs was a hard Case to part with Paul their Spiritual Father who was dearer to them than their lives yea to part with him upon such terms as not for ought they knew to see his face any more yet if it be the Will of God they will not withstand it but Will and Affection shall freely give him up The Will of the Lord be done In prosecution of this necessary and useful Subject I shall observe this method 1 Give the Definition or Description rather of the thing it self What this submission to the Will of God is 2 The Division of it 3 The Great Obligation that lyes upon the Creature to submit to this Will 4 Wherein the Excellency of this blessed duty and Grace consists 5 How great an Evil the contrary is 6 How in the general only our wills may be brought to submit to the Will of God 7 Cases of Conscience as touching submission of our wills to God I. The DEFINITION of it THis Divine submission to the Will of God it is Ablessed frame of Soul wrought within us by the holy Spirit whereby the will of the Creature is brought freely quietly and with a holy delight to lay it self down at the feet of God to be disposed of in all things according to his Will not its â—â—â—ne 1 I call it a Frame to note 1 The setledness of the Act it is not a hasty sudden motion or resolution I will submit to Gods Will which sometimes ariseth from a present flash of conviction or affection and dies again with that but a setled habitual Principle causing a Soul whether sense or affection ebbe or flow to be upon a level in this respect of having its Will conformed to Gods 2 The way by which we come by it and maintain it which is not so much by using force or violence as by an orderly gentle motion for violence breaks a frame and puts that thing out of frame which was in frame before In framing of a building the way is not by violence to throw things together that produceth confusion and a heap but no building but by an orderly and gentle motion directing each thing to its proper place a building is produced So this submission to the Will of God is not attained or kept by an offering violence to the Will plucking and haling it downe forcible against the stream it shall submit will it nill it but by an orderly gentle motion bringing the Will about turning the stream and current another way making it hereby willing to submit 3 The easiness of the work although in it self most hard when once this Principle is thorowly implanted in the Soul for it being a frame motion is more easie An orderly frame conduceth much to make any motion easie take a thing out of frame as a Clock Watch c. it moves hardly and with difficulty but when in frame the motion is pleasant and easie So this submission to the Will of God being a frame of Soul the work as to all particular acts when once this is attained goes on more easily Abrahams Soul being framed to it it was easie work for Abraham to submit to Gods will God no sooner saith Abraham leave thy Country but he doth it Abraham put the yoke of Circumcision upon thy owne neck and thy Families and Posterities but he doth it Abraham cast one Son out of doors offer up thy other but he doth it The like was in Paul Phil. 4.11 12 13. 4 The confluence of Grace that must be to work this There must be more than one thing to make a frame a Clock is framed of many wheels a Building of sundry materials so this act is the result of the acting of many Graces Of Knowledge that Gods Will is good yea best for us Of Faith to beleeve this Of Love making us loath to go cross to God and of
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
which thou mayest know it 1 By the present light and life it brings with it First if it be in matter of teaching that it goes before thee it brings light which is an inward discovery in a way of Spiritual reasons and demonstration of the thing it teacheth to the Soul carrying with it a strong and powerful conviction of the truth and certainty of the thing it teacheth unto the Soul that is taught so as that that very thing which the Soul formerly sought oftentimes after by Natural light and reason and yet remained in the dark and could come to no certaine conclusion about it is now in an inward and secret and spiritually rational way made clear to it so as that the Soul can say I now see and know and beleeve that such a thing is and how it is truth this inward light is much better seen and discerned in that Soul where it is when it is then either then or at another time can be expressed by that Soul This light in Scripture is called Revelation Matth. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him 1 Corinth 2.10 But God hath revealed them unto us by his Spirit Ephes 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of Wisdome and Revelation in the knowledge of him the eyes of your understanding being enlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints And the inspiration of the Almighty Job 32.8 But there is a spirit in man and the inspiration of the Almighty giveth them understanding To difference the same from that light which is from Natural reason or relation of others Christs Love to his owne One SERMON on Joh. 13.1 Having loved his owne which were in the World hee loved them unto the end THese words are brought in by the Evangelist as the result or issue of Christs actual thoughts of leaving this World and going to his Father Jesus knew that his hour was come Christ was now pondering in his minde that the time grew near the hour was come that he must now depart out of this World to the Father and leave his poor Children behind him in the World his heart now seems to be wholly possest and taken up with such thoughts my time is come I must depart out of this World I must goe to the Father I must leave my poor Disciples behind me in it and what doth such cogitations revolved to and fro in his minde produce why new actings of love fresh yernings of bowels towards his that he was now to leave having loved his owne which were now in the World hee loved them unto the end he had love before to his owne but now these cogitations raise his love sets all his love on work that as his heart thought of nothing so much as this I must now leave the world so it vents forth it self in nothing so much as in this love to his poor Children that hee was to leave behind him and therefore if from hence to the hour of his death yee trace Christ yee shall see nothing but the actings of love the greatest love that can be 1 He doth them a service of love in washing their feet 2 He institutes and administers an Ordinance of Love the Supper of the Lord. 3 He preacheth a long Sermon of love and 4 He makes a prayer of love chap. 17. Nothing but love now appears in Christ to his he forgets all their faults their doubtings c. and he can think and speak of nothing but love And let me but a little reminde you of the time when this love did work so strongly it was just then when Christ was going to dye one would have thought now Christ should have been taken up about himself pondering upon what hee was to suffer no hee forgets himself in a manner and can think of nothing but his Children and therefore all his care is not how he might get through his Sufferings but how they might live comfortably when he should be gone Having loved his owne hee loved them to the end What blessed dying thoughts were here in Christ not malicious thoughts not revengeful not murmuring nor repining because he was to dye not roaring and blaspheming but thoughts of love to his Doct. Christs love to his owne is a choyce and an everlasting love In the handling of this point I shall shew 1 Who are meant by Christ's owne 2 In what respects they are called Christs owne 3 That Christ hath a love to his owne 4 That this love it is a choyse and an everlasting love 1 Who are meant by Christs owne Ans 1. Not all men it is clear from the Text for 1 It is said he loved his owne in the World not all the World his owne Christs owne that his love runs out unto are clearly distinguished from the world being not called the world but a people in the world 2 His owne here are such and such only as are loved with an everlasting love for having loved his owne he loved them unto the end but so Christ hath not loved all the World for then none should ever perish but so he hath loved all that are his owne 2 By owne here we are to understand Beleevers receivers of him such as for the present did or for future should beleeve on him as Joh. 17.20 Neither pray I for these alone but for them also which shall beleeve on me through their words But in what respects are Beleevers called Christs owne Ans 1. They are his owne by Donation or gift of his Father what a man hath by gist is his owne Christ hath Beleevers by gift of his Father Joh. 6.37 All that the Father giveth mee shall come to me therefore commers or beleevers are the Fathers gift John 10. 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater than all John 17.9 I pray for them I pray not for the world but for them which thou hast given me c. And who are they Ans Beleevers as vers 20. which shall beleeve on me through their word 2 They are Christs owne by purchase Purchase gives a right Christ hath a right in his by purchase Acts 20.28 Take heed to feed the Church of God which hee hath purchased with his owne blood 3 They are Christs owne by powerful conquest Christ hath not only purchased them of his Father but hee hath fought for them and won them by conquest There are five or six potent enemies that Christ pitched field with for the gaining of his owne and hath won them by conquest out of the
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
the reason of the Apostles so doing not to multiply I take it to bee this because the Old Covenant whether wee consider it in reference to its Type or in reference to its solemne Promulgation as touching the first-being of the one Covenant or the other our Question here is not yet in both it did Antecede or fore-run the New and may in either of these respects bee said to bee more ancient than the New For 1 Look upon it in the Type Hagar the Type of the Old Covenant is fruitful and hath a Son before Sarah 2 Look upon it in its solemne Promulgation The solemne Promulgation of the Old Covenant is upon Mount Sinai at the time when God brings Israel his adopted Son out of Egypt But the solemne Promulgation of the New Covenant which is promulgated upon Mount Sion as the Old was upon Sinai is not till many ages after namely in the time in which Christ the Head-seed comes into the world Gal. 4.1 2 3 4.5 who having here offered up himself for our sins and being risen again sand ascended to his Father as the immediate consequent of this ascention of his hee poures forth of his Spirit in the light and power which the New Covenant is promulgated to the Sons of men And for this reason the Apostle speaking of the New Covenant Heb. 9.15 6 17. and that under the name of a Testament makes it not to have beginning that is in respect of this solemne Promulgation for in respect of being it took beginning in the first promise made to man after his fall till after the death of Christ the Testator This word laid in by the way I now come to the Question proposed Quest What are wee to understand by the Old Covenant Answ The Apostle Paul whose this distinction betwixt Old and New Covenant is is best Expositor of himself who tells us expresly That the Old Covenant of which Hagar the Bond-woman was a Type was from Mount Sinai in Arabia vers 24 25. was made at the time of the coming out of Egypt Heb. 8.8 9. compared with vers 13. was that which did fitly answer and agree to the carnal Jerusalem i.e. such of the Jewish Nation that were in bondage under Works and Ceremonies Gal. 4.25 was that whose Sons did at that present time persecute the Sons of the New Covenant vers 29. giving us in these so foure places foure notable markes or characters to know the Old Covenant by 1 Taken from the place where it was given Mount Sinai 2 From the time when upon Israels coming forth of Egypt 3 From the sutablenesse of it to the state and wills too of carnal Jerusalem Jerusalem that for that present clave to their Works and Ceremonies and did reject the Gospel 4 From the persecution that by the Sons of it was then on foot against the Seed of the New Covenant Now let us but inquire and finde out what thing that is to which these four Characters both do and must agree and then have wee found out what this Old Covenant is and what wee are to understand by it What was that which was given upon Mount Sinai Answ The Law Exod. 19.20 What Covenant was that made with Israel upon their coming out of Egypt Answ The Law for Abrahams Covenant was four hundred and thirty years before Gal. 3.17 3 What thing was that which did most suit with the state and temper of carnal Jerusalem Answ The Law For 1 There is nothing more suitable to the state or condition of persons rejecting Christ than the Law for the Law is made for such as are Lawless and disobedient to the word of the Gospel 1 Tim. 1.9 10 11. Now such was carnal Jerusalem or Jerusalem that then was 2 Nothing could more sute with the tempers dispositions and wills of the Jews then living when Paul wrote then the Law this being the thing they were so zealous for and sought justification by as the scope of Pauls preaching in the Acts and of his three Epistle s to the Romans Galatians and Hebrews directed against this principle and practice of theirs doth plainly evidence 4 What was that which the Professors of it did at that time persecute the Sons of the New Covenant Answ The Law The Zelots of the Law persecute Stephen and are the cause of his death Acts 6.13 14. The Zetots of the Law persecute Paul and Barnabas and drive them from Antioch Act. 13.50 51. The Zelots of the Law stir up the people against Paul Act 21. 27 28. If then the Old Covenant bee that which was given upon Mount Sinai that which came forth at the time of Israels coming out of Egypt that which did most fitly accord with the state temper and disposition of carnal Jerusalem that whose Professors did at time persecute the Sons of the New Covenant And it all these Characters agree to the Law and nothing else then may we safely and warrantably conclude that by the Old Covenant we are to understand the Law and no other thing Quest But here another Question will arise viz. Whether are wee to understand this of the whole Law or of a part onely Whether of the Ceremonial and Judicial Law onely or of the Moral also Answ Of the whole Law as well that which is Moral as that which is Ceremonial and Political as is clear by very many Arguments left us in Pauls Epistles Onely ere I produce any let this bee noted That by Moral Law I do not understand the bare words or syllables of the Ten Commandements onely but also all those commands or prohibitions which wee finde elsewhere that may bee reduced unto these or are comprehended under them unto which the Ten Commandements serve as a Text and they to them againe as a full and ample Comment upon the Text. If this bee not noted by straitning the word Moral to Moses Ten Precepts onely wee may halve the truth Now the Arguments inforcing the former conclusion That not the Ceremonial and Political Law onely but the Moral also appertaines to the Old Covenant are these 1 Arg. That Law by which the Galatians sought justification is that here commanded to bee cast out under the name or title of Bond-woman or Old Covenant But this was not onely the Ceremonial Law c. but the Moral also For the false Apostles their Seducers did as well presse it as Circumcision Act. 15.5 2 Arg. That Law which the children of Israel brake and were rejected for breach of is of the Old Covenant as is clear Heb. 8.8 9. with vers 13. But this was not the Ceremonial Law onely but the Moral also which therefore is expresly called the Covenant made with Israel Deut. 4.13 And hee declared unto you his Covenant which hee commanded you to perform even Ten Commandements and hee wrote them upon two Tables of stone And indeed who ever observes the story of their going into Captivity shall finde the cause was chiefly for sins committed against the
Cattel and make you few in number and your high wayes shall be desolate These Blessings and others of a like nature are also frequently inculcated in the Prophets but still with a Condition annexed to them Isa 1.19 20. If yee bee willing and obedient yee shall eat the good of the Land But if yee refuse and rebel yee shall bee devoured with the Sword Secondly Blessings more special and peculiar By these I understand such blessings which although for nature they were but temporary because upon breach of Covenant they might bee lost yet they were such as were peculiar to Israel who stood under this Old Covenant No other Nation might or could come in and share with them in these though oftentimes they were by the bounty of Gods providence made sharers with them in the other Yea such they were as were a resemblance of the special and peculiar blessings of the New Covenant As 1 MORE GENERALLY a resemblance there was in this Old Covenant of that great gift and blessing of the New Covenant which is inclusive of all other gifts and blessings viz. Gods Donation of himself to a people The great and principal blessing of the New Covenant is this Gods Donation of himselfe Heb. 8.10 I will bee to them a God and they shall bee to mee a people A resemblance there was of this in the Old Covenant for God by vertue of this Old Covenant gives himselfe in an outward and conditional way to Israel with whom hee made this Covenant And this outward gift extends it selfe to the whole Trinity Father Son and Holy Ghost 1 The Father gives himself to them to bee their God Hence almost every where in the books of Moses and the Prophets God in reference to this people and this outward Covenant made with them goes under this Title The Lord thy God Yet observe The Father by vertue of this Old Covenant is so their God as that in case they brake Covenant with him hee would bee their God no longer therefore Gods being their God is alwayes spoken of either in the present tense I am the Lord thy God Exod. 20.2 i.e. so long as you keep Covenant with mee I am your God in Covenant with you or else in the future tense with laying down the Condition as Lev. 26.3 with 11.12 If yee walke in my statutes and keep my Commandements and do them I will set my Tabernacle amongst you and I will walke among you and will bee your God and yee shall be my people Hence Israel who had this priviledge lost it Hos. 1.9 Yee are not my people neither will I bee your God And this gives us the reason why the Lord thy God which of all other is the most sweet and amiable Name as this Name comes in the New Covenant is called a fearful Name Deut. 28.58 why because it is a most fearful thing to have God our God no otherwise but upon Condition as the Old Covenant holds him forth in such sort that hee who is our God to day may turn against us and bee our Enemy to morrow 2 The Son is likewise given to them to bee their Redeemer in a way of outward Redemption This outward Redemption which they by vertue of the Old Covenant were made partakers of was no other but a Redemption from outward evils from the outward part of that curse which the Old Covenant did inflict on those that brake it This Redemption they had by the blood or their Sacrifices which Sacrifices of theirs were no other but a shadow of Christ his Sacrifice that in the fulness of time was to bee offered and that Redemption that was to come by him This outward Redemption is expressed in the Preface to the Ten Commandements by Redemption from Egyptian bondage which Redemption was outward Exod. 20.2 I am the Lord thy God which brought thee out of the Land of Egypt out of the house of bondage This Redemption many had who yet were no whit benefited by it as those that came out of Egypt afterwards perished in the wildernesse Jude 5. and those that had been delivered God saith of them that hee would deliver them no more Judges 5.8 Many by the blood of their Sacrifices were so far purged as that the outward punishment of their sin was remitted who yet notwithstanding had the guilt of their sin remaining upon them and did in the end dye and perish in their sins This is the Redemption we read of Hos 7.13 Though I have redeemed them yet they have spoken lyes against mee 3 The Spirit is given to them to be their Conductor or Leader This I take it is meant by Gods presence Exod. 33.14 which is called the Angel of his presence Isa 63.9 which they rebelling against are said to rebel against and vexe his Holy Spirit vers 10. holding forth thus much That we are not by the Angel of his presence to understand the Son who is set forth unto us by and under those other expressions vers 8 9. He was their Saviour In all their affliction hee was afflicted in his love and pity hee redeemed them c. and the Angel of his presence is clearly spoken of as distinct from him but the Holy Spirit which so long as they did obey saved them was a safe Leader Conductor to them but so soon as they did rebel became their enemy and fought against them So that in this Old Covenant the Spirit was given forth to bee a Conductor Leader c. But this gift of the Spirit was but outward and conditional so long as they did perform the condition of the Covenant they had this outward presence and tuition of the Spirit but breaking the condition their Guardian turned against them and became their Enemy And therefore as God doth assure Zerubbabel Joshua c. when they fell to their duty and were obedient that his Spirit according to the word hee Covenanted with them when they came out of Egypt did remain among them Hag. 2.5 So on the other side the Rebels but now mentioned which for a time had the tuition of the Spirit by their rebellion lost it and the Spirit their Guide and Protector becomes their Enemy Isaiah 63.9 10. Thus the gift of the Father of the Son ' and of the Spirit which are the great gift and principal blessing of the New Covenant were given in an outward and conditional way even by the Old Covenant 2 And MORE PARTICULARLY a resemblance there was in this Old Covenant of ELECTION which lay in that outward election of the people of Israel Gods picking chusing selecting of that Nation which choyse included particular persons also as members of the body to bee a peculiar people to himself in such sort as no other Nation under Heaven nor any particular persons in and of other Nations confidered as such were or could bee the people of God As God by vertue of this Old Covenant gave himself to them in a peculiar way to be