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
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
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
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
Elijah's Mantle OR THE REMAINES Of that late worthy and faithful Servant of Jesus Christ Mr. JOHN TILLINGHAST Viz. I. The Conformity of a Saint to the Will of God On Act. 21.14 II. The will of God and Christ concerning Sinners On Gal. 1.4 III. No Condemnation to them that are in Christ Jesus On Rom. 8.1 IV. Christs Love to his owne On Joh. 13.1 V. True Gospel Humiliation On Zach. 12.10 VI. The most effectual means to kill and subdue sin On 1 Joh. 2.2 VII The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh. 2.2 VIII The only way for Saints to be delivered from the errors and evils of the times On I Tim. 6.11 IX Of the Old Covenant from Gal. 4.30 being so farre as the Author had proceeded in a Treatise of the two Covenants before his death Published by his owne Notes Rev. 14.13 And I heard a voyce from Heaven saying unto me write blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their workes doe follow them London printed for Livewell Chapman and are to be sold at the Crown in Popes-head Alley 1658. To the Reader THis dear Servant of Christ the Author of these Sermons who whilst in the Body lived much in and of the love of our Lord Jesus and is now swallowed up of that love which passeth knowledge who yet doth and I am perswaded will live in the love of many precious * In London Lewes Nudigate Frasingfield Yarmouth Walpoole Walsham Truâ—ch c. Saints among whom hee conversed here on earth made it his great designe the love of Christ constraining him both by preaching and walking to promote faith towards Christ and love to all Saints Hee lived much by faith and was often in coming to the Father by the Son as a poor Sinner as he usually expressed it And here I cannot but take the opportunity to say that which I apprehend the Word of Christ and also our experience doe witness 1 That the Act of Faith whereby wee are looking to Jesus coming to him and rowling upon him as the only way to the Father it is indeed the great Act it is that which doth honour God and that which Christ doth honour as a great faith After that poor woman of Canaan Mat. 15. had endured many repulses and yet making after Christ and hanging upon him he saith O woman great is thy faith this was clearly a faith of dependance 2 We are extreamly averse to this duty There is a great desire of evidence c. but when we should look to and stay on the Promise or rather on God in it O what a difficult work is it Indeed by thus beleeving Romans 16.26 Heb. 11.2 we yeeld unto God the obedience hee requires without which wee cannot please him and it is that for which the Gospel is sent among us and hereby wee doe indeed act Self-denial Is it not a great part of Self-denial for the Soul which doth naturally set up his owne righteousnesse and would not be beholding to God for his to renounce his right that is so dear to him Phil. 3.8 9. Hereby also the Soul denies his Carnal reason as Abraham Rom. 4. hee sacrificed his Carnal reason before he could enjoy or Sacrifice his Isaac It is no wonder that our hearts are so hardly brought up to such actings there is not only an inabillity to them but enmity against them as Christ hath told us Yee will not come to me Joh. 5.40 3 We have no assurance and evidence but in and by these acts of reliance it is possible wee may have a true faith and great faith of reliance without evidence but our assurance comes in this way as we have not the reflection of the Sun upon the wall except the beames of the Sun flow forth 4 Our Lord Jesus being the Author and Finisher and also actor of our faith Heb. 12.2 Joh. 15.5 Phil. 2.13 without whom wee can doe nothing hee that worketh to will as well as to doe in his people and that freely we cannot act this faith but as we are acted by him let us therefore expect all our fruites from him And because faith worketh by love and the more the love of God is shed abroad in our hearts the more faith c. also the more faith the more love to God let us look much into the Gospel which gives us so great discovery of that love 1 Behold there with admiration God from Eternity freely purposing the Salvation of the Elect in Jesus Christ hee hath saved us c. not according to our works but according to his purpose and grace which was given in Christ Jesus before the world began 2 Tim. 1.9 2 After we had all fallen from God in that fearful Apostacy of our first Parents under the Wrath and Curse of God Rom. 5.18 Ephes 3.2 behold God sending forth his dear Son made of a Woman c. for the redemption of poor sinners from this woful state and thereby not only delivering his people from the depth of misery but restoring them to the height of happinesse for by the death of our Lord Jesus is a way made to bring us unto God 1 Pet. 3.18 by it we come to him Heb. 7.25 all those that come to God come by him wee come even to the Father Joh. 14.6 No man cometh to the Father but by me here is the true center of our immortal souls Thus our dear Lord doth bring us to soul-rest Mat. 11.28 29. O what manner of love is this 3 Behold here the will of the Father and the Son both concurring in this matter Gal. 1.4 which the heart of this Author was much taken up with 4 Here is a discovery of Christ as an overcommer actually Rev. 3.21 It is observeable that the very first promise of Jesus Christ Gen. 3.15 declares him a Conqueror and all the Saints for many Ages lived upon and were comforted in Christ as hee who was to overcome and though this perhaps in the weakness of their faith the tempter might trouble them withall but what if their expected Messiah should not come or what if he should not overcome their enemies what would become of them then Now there is no roome for this temptation he hath abolished death 2 Tim. 1.10 I have overcome the world Joh. 6.33 and therefore saith the Lord Be you of good cheer it is for you and be yee comforted by it there is vertue and strength in it for you whereby you shall bee more than conquerours And hereby may the Saints come up to that difficult Piece of Self-denial to submit to the will of God who will have some remainders of corruption yet in his people as in these Sermons is mentioned where the Author doth caution us not so to submit to as not to strive against corruptions to mourn over them and watch
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
revelation proved p. 266 267 Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy p. 267 Vse 2. This shews how great is their evil who take occasion from the grace of God to sin p. 268 Obs 2. That the discovery of the Grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin p. 269 270 The reasons of the Point p. 271. to 280 Vse 1. See how the grace of God is wronged in the world when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hippocrites to make persons loose and prophane p. 281 Vse 2. Then wouldest thou overcome thy sins study the grace of God more ibid. 7 The Advocateship of Jesus Christ a great ground of Saints comfort and support under sins and infirmities On 1 Joh 2.2 The Text opened p. 287 Doct. The best and dearest of Gods Children are not priviledged from sin whilst they are here p. 288 Quest Why doth God suffer sin to be in his people answered in several particulars ibid. Vse Be not discouraged at the sight and feeling of sin in thee p. 290 Doct. The Advocateship of Jesus Christ now he is in Heaven is a great ground of comfort and support to Saints against and under all their sins and infirmities ibid. What the Office of an Advocate is p. 291 What manner of Advocate Christ is p. 292. to 298 Whose cause it is that Jesus Christ as an Advocate pleads ibid. What those things are that Jesus Christ pleads for p. 299. to 301 The manner of his pleading p. 301 302 The prevalency of Christs intercession p. 303 304 Why Christ is a Saints Advocate p. 305 How this makes for the Saints support and comfort p. 305 306 What we way learn hence as our duty p. 306 to 308 8 The only way for Saints to be delivered from the errours and evils of the times In two Sermons on 1 Tim. 6.11 Serm. I. The Text opened p. 309 Doct. The only and special way for a Saint to be delivered from the errours and evils of the times hee lives in is to have his heart as much as may be taken up with and his spirit exercised about high and spiritual things p. 310. This proved p. 310. to 313 What is meant by Spiritual things p. 313. to 319 Obj. Must a Saint only be exercised about Spiritual things are there not some external things which a Saint must exercise himself in and about answered p. 319. to 322 Obj. Will you deny all study of these things may not I study them at least to get satisfaction if it may be had concerning them or in case there bee any truth in them if possible to finde it out answered p. 322. to 326 Serm. II. The reasons of the Point p. 328. to 331 Vse 1. Hence we may learn what is the grand cause of all those errours and evils which swarm and abound in this our age p. 331 332 Vse 2. This tells us That there are many who yet are not humbled that stand upon slippery ground and will tumble in time if they doe not come off it p. 333 Vse 3. Wouldest thou be delivered from the dangerous errours and evils of the times and places thou dost live in imbrace this remedy get thy heart exercised in and taken up with Spiritual things p. 334 Motives to perswade to this p. 335. to 339 Quest How shall I come to have my heart taken up with spiritual things answered p. 340. to 344 9 Of the Old Covenant from Gal. 4.30 The Preface to the ensuing Discourse by a friend to the Author p. 345. to 359 The text opened p. 360 361 The Types unvailed and opened p. 362. to 364 Some general Positions Posit 1. That the application of Abrahams History c. to the two Covenants is a thing that stands upon Divine warrant p. 365 Posit 2. That the two Covenants are two divers and distinct Covenants not one under two Administrations ibid. Posit 3. That the ground of this distinction doth not lye in regard of time c. ibid. Four Notes from this Position p. 366. to 368 Posit 4. That the two Covenants are not two divers Covenants of Grace p. 369 Posit 5. That the two Covenants in the matters of our Justification and Salvation ought not to be confounded or joyned together but to bee separated at the greatest distance ibid. Quest When are the Covenants mixt or joyned together answered p. 369 370 Two things in the Text a Definitive Sentence the reason of it p. 371 Quest What are we to understand by the Old Covenant answered p. 372. to 375 Quest Whether are we to understand this of the whole Law or of a part only answered ibid. Eight Arguments to prove that not only the Ceremonial and Political Law but the Moral also appertaines to the Old Covenant p. 376. to 381 Obj. That by proving the Moral Law to belong to the Old Covenant and affirming the Old Covenant is to be cast out wee have destroyed and made voyd the Moral Law c. answered p. 382 Quest What is that of the Moral Law which doth appertaine to the Bond-woman and what that which appertaines to the Free-woman answered p. 383 Quest What was that which once was in the Moral Law as the Old Covenant which now by Christs bringing the same into the New Covenant is no longer in it Againe what is that that the Moral Law notwithstanding this its translation from the Old Covenant to the New doth still retaine of what it had before c. answered p. 385. to 390 Several useful Lessons arising from this double consideration of the Moral Law 1 We may learn how to reconcile such Scriptures as seeme to have opposition and contradiction in them about the Law p. 391. to 393 2 That the Moral Law doth still remaine as a Rule to Saints even in Gospel times this proved by Fourteen Arguments p. 394 to 401 3 That the very same work or duty for the substance or matter of it done by one may be a legal work done by another an Evangelical p. 402 403 4 That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should he not fear death and condemnation either by his falling short in obedience or by his disobedience p. 404 Obj. Such a Principle as this doth open a wide gap to all manner of licentiousnesse answered p. 405 406 Q. 2. What kind of Covenant this Old Covenant is That the Old Covenant cannot bee a Covenant of Grace proved by thirteen Arguments p. 408. to 414 That it cannot be the same with the New proved by six Reasons p. 414 415 That the Old and the New cannot be two distinct Covenants of Grace p. 416. Hence learn 1 That it is not safe for us to take up Principles meerly from men though ever so good men and able p.
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
his tears his fastings his humiliations his lamentations his leaving of sin and doing of good stands engaged as it were to give him Heaven and Salvation he then walks legally when the course and stream of his life and actions runs this way that all his prayers humiliations resolutions covenants resisting of sin c. is to this very end that God hereby would be moved to pardon his sins justifie him give him Heaven and eternal life which had hee not some hope to procure by these things hee would neither pray nor hear nor mourn for sin nor doe any thing else he then most certainly walks legally after the flesh 3 When a man in his obedience hath altogether respect to the external or outward part of the Law contenting himself if that be but done never looking to the internal or spiritual part thereof his walking is legal and after the flesh In this manner did the Scribes and Pharisees those great Legalists apply themselves to the keeping of the Law by a litteral observance of what it required accounting it kept when the external works which the Law required should be done was performed or the outward act of sin shunned which the Law willed them to forbear Upon which ground according to the principles and practices of the Pharisees Paul saith of himself that hee whilst hee continued a Pharisee was touching the righteousness of the Law blameless Phil. 3.6 upon this ground likewise doe the Papists assert their Opus operatum the work done as sufficient to Justification and Salvation never regarding how the same is done Now whensoever a man in Prayer hearing the Word or any other Duty hath only respect to the external part contenting himself with that if that bee done never looking to the spiritual performance thereof he walks legally 4 When a man blesseth himself in his obedience and pronounceth himself happy because of that he walks legally Thus Paul whilst hee was a Pharisee did blesse himself in his way Rom. 7.9 I was alive without the law once i. e. so long as I gave up my self to an outward observance of the law being without the law in respect of the true spiritual meaning thereof I was alive in my owne conceit I thought all was well with me and that I was a happy man Thus likewise the proud Pharisee Luke 18.11 12. The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican I fast twice in the week I give tithes of all that I possesse how doth hee blesse himself in his way of works and crow it over the poor Publican because hee was a Sinner and had no works When therefore a man blesseth himself in his obedience and thinks himself some body pronouncing himself happy because of this as many men will say I thank God all is well with me I have no doubt about my Salvation I am not nor never was I a Drunkard or Swearer c. I was never given to cheat or cousen as others my Neighbours will doe but I pray and read good Books and hear good Sermons c. a man then walks legally after the flesh 5 When a man performes his obedience ever and altogether in his owne strength the law as a covenant of works it calls for obedience but it gives a man no strength but what he hath of his owne to doe it Hence it is called a voyce of words Heb. 12. and a killing letter 2 Cor. 3. because it requires obedience under penalty of death and knowes the creature hath no strength to obey and yet gives him none and so by its very command it kills all those that are under it Now when a man sets himself to keep the law in his owne strength neither finding nor knowing nor feeling nor looking after nor desiring any other strength to enable him to doe his duty then his owne he then walks legally after the Flesh and all his obedience is obedience to a covenant of works Thus much of the Second particular what remaines I leave unto the next opportunity Why Legal walking is walking after the Flesh SERMON IV. Rom. 8.1 Who walk not after the flesh WEe are now upon the Character of those Persons who are freed from Condemnation they are such who walk not after the flesh but after the Spirit Flesh and Spirit in this place by the acception of the termes in other places and the consideration of the scope of the Apostle in this are as I told you the last day to be understood either of the Law and the Gospel or the old and new man Walking after the flesh that is either legal walking or walking after the corrupt principles of the old man Walking after the Spirit that is either Gospel walking or walking after the renewed principle of the new man I began with the words in the first acceptation as they hold forth Legal and Gospel walking and so I laid downe these Propositions viz That Legal walking is walking after the flesh Gospel walking is walking after the Spirit Concerning the first I have shewed 1 What I mean by Legal walking 2 When a man's walk is a Legal walk I now proceed to the third 3 Why Legal walking is called walking after the flesh Ans 1. Because there is nothing of the Spirit of God that goes along with a legal walk The Spirit was not given by the Covenant of works and therefore so long as a man walks in the way of that Covenant there is nothing of the Spirit of God that goes along with him Now we usually call that flesh that hath not Spirit in it take a man when he is dead wee say hee is flesh nothing but flesh because the Soul and Spirit is gone so take a legal Walker hee is flesh his walking is flesh because there is nothing of the Spirit of God in him nor his walking hee praies but there is nothing of the Spirit of God in his prayers and therefore though hee pray dayes and weeks and months together all is but flesh he mourns and humbles himself for sin resolves vowes and strives against it but doing all this in a legal manner there is nothing of the Spirit of God in all this and so all is but flesh 2 Because Legal walking is walking in the way of Nature the Covenant of works was given to Adam as out common person and sois in the Nature of every man 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 their conscience also bearing witness and their thoughts the meane while accusing or else excusing one another Now in Scripture phrase Nature is called flesh Joh. 3.6 That which is borne of the flesh is flesh i.e. that which is borne of meer Nature can be no more but
Nature for this reason legal walking may be called Flesh 3 Because of the weakness of such walking Flesh is put in Scripture for weakness so Isa 31.3 Now the Aegyptians are men and not God and their Horses Flesh and not Spirit when the Lord shall stretch out his hand both hee that helpeth shall fall and hee that is holpen shall fall downe and they all shall faile together Spirit hath strength in it but flesh without spirit is a weak thing the more any mans spirit decaies the weaker he growes Now legal walking may be called a walking after the flesh in regard of the weaknesse of those persons who walk in a legal way they are pittious poor weak Creatures there is nothing as a godly man saith in such but wishing and woulding and covenanting and promising and protesting and vexing and fretting no strength at all one day they vow they will leave their sins and the next day they run into them one day they will weep and mourn and howl for the neglect of such a duty and the next day they will neglect it again thus they tugge and pull and worry and weary themselves but are never the near nothing comes of all this they wish and would and have good desires c. but walking legally all is but flesh and flesh is weak so as that after all they are by all their toyling and labouring and the adoe they keep to mend their hearts and tame their lusts as farre from the attaining the one or the other as when they began as far from their journies end after many dayes months and years travells as when they first set out 4 And lastly Because the Flesh or unregenerate part is in a manner maintained alive by such walking my meaning is the more any man walks or acts in a legal way the more active sin is and the stronger his lusts grow and the more doth sin get ground of him As the Gospel will take an advantage to bring a Soul which walks after the Gospel to be more holy and beleeving by his very slips sins and infirmities so the Law doth take an advantage from the very outward holinesse of those who walk after the Law to make them more prophane and licentious than otherwise did they not presse after some outward holinesse and conformity to the Law they would be This the Apostle clearly teacheth us Rom. 7.8 9.10 11. Without the law sin was dead How dead what had sin no life in it till the Law came did the law put life into sin which was not in it before No not so but the meaning is that sin did not shew that livelinesse that was in it although it were there before and not begotten by the law yet till the law came up close to it it did not appear but sin lay as though it had been dead being not so vigorous and active when it saw no law to restraine it as afterwards it grew to be when it saw it self restrained by a law when sin saw the Commandement come to lay bonds upon it then sin which lay as though it had been asseep or dead revived started up and broke all the bonds of the law to peeces Saith the Law Sin I will have you bound and curbed aye but saith Sin I will not be bound and because you will goe to binde me I will stirre and act the more then the Flesh or unregenerate part accidentally gets strength by the law and therefore legal walking may well be called walking alter the flesh 4 That those persons who are freed from Condemnation being such as my text speaks of doe not walk legally or after the flesh 1 If such are dead unto and delivered from the law as it is a Covenant of works then doe they not walk after the law as such for a man cannot be said to walk after that which is both dead unto and delivered from But now those persons who are freed from Condemnation are dead unto and delivered from the law as it is a Covenant of works for this see Rom. 7.4 Wherefore my brethren yee also are become dead to the law by the Body of Christ that yee should be married to another even to him who is raised from the dead that we should bring forth fruit unto God How are Beleevers dead to and delivered from the law Not as the same is a rule of Christian life for so the Apostle afterwards speaks for it ver 12 14. Wherefore the Law is holy and the Commandement holy and just and good for we know that the law is spiritual In this sense hee consents to it vers 16. I consent unto the law that it is good yea delights in it vers 22. For I delight in the law of God after the inward man yea serves it and conformes himself thereto vers 25. So then with the minde I my self serve the law of God but as the same was a Covenant of works holding forth Life and Salvation by doing which was the very sense that those whom the Apostle in this Chapter disputes against did put upon the law and the works thereof as is clear from Acts 15.1 And certaine men which came downe from Judea taught the Brethren and said except yee be circumcised after the manner of Moses yee cannot bee saved and therefore the Apostles exclusion of the law from beleevers must needs lye in that sense which they would have inforced the same upon them viz. as a Covenant of works or as a way or means by observance of which they might obtaine life justification here and eternal salvation hereafter 2 If such have the Spirit of God in them and are led guided and governed in their waies and walkings thereby then doe they not walk after the law as a covenant of works Where is Legal walking is nothing of the Spirit because the Covenant of vvorks gives not the Spirit but now such have the Spirit of God in them Rom. 8.9 But yee are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you now if any man have not the Spirit of Christ hee is none of his and in their walkings are led and acted thereby vers 14. For as many as are led by the Spirit of God they are the Sons of God therefore doe not walk after the Law altering but a word or two and the Apostle from the very same premises makes my conclusion for mee Gal. 5.18 But if yee be led of the Spirit yee are not under the law 3 If the obedience of such persons be true Gospel obedience then doe they not walk after the law as a Covenant of works for then their obedience should be legal obedience to a Covenant of works being legal But the first is true as I prove thus either there is no Evangelical obedience in the world or if there be it must be found in those who are not freed from condemnation in those that are that there is Evangelical obedience none
his hand if we look into Scripture it tells us three things concerning it 1 It came with bare commands It had commands Do this and live and these commands were bare commands commands without any life or power and therefore it is called a voyce of words Heb. 12. 2 It came with fearful threatnings and terrible denunciations of wrath to the disobedient to scare men from sin Gal. 3.10 Cursed is every one that continueth not in all things which are written in the Booke of the Law to do them 3 It came with alluring promises of life and salvation to the obedient Rom. 5. For Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Thus the Law came as it came in the hand of Moses and was the Rule of a Covenant of works but now as it comes in the hands of Christ and is our Gospel Rule I mean the Rule of Saints under the Gospel for to other men the Law still remains in force as it was given by Moses to it comes without either of these 1 It doth not come with bare commands as Moses his Law did it hath commands and more spiritual than the Law had in the hands of Moses but these are not bare commands commands without any life or power no but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ there is an exceeding aptness of power inabling the soul to do what it commands so that a poor soul receiving the Law from the hands of Christ is not left lame and dead unable to follow the voyce of the Law but it findes life and power coming in with the command It bids the soul pray and gives the Spirit to inable to cry Abba Father it bids it avoid evill and do good and inables it to do the one and the other Thus the soul is not left liveless and strengthless it doth not go about wishing and woulding O that I could obey O that I could keep the Law O that I could leave sin bee more holy c. and finde no strength to any of these no but it findes inward life and strength so that it no sooner hears the voyce of the Law but it findes some power to yeeld obedience to that voyce Thus I say though Christs Law as well as Moses's hath commands yet these are not bare commands a voyce of words but commands with power the word and the power going together 2 It doth not come with terrible threatnings and denunciations of wrath it doth not say Man Woman do this or thou art damned avoid that or thou art damned it hath no such language But the Law as it is in the hands of Christ it saith thus O thou beleeving soul here is work for thee I come to bid thee work thou must pray read and meditate of the word of God love God with all thy heart love thy neighbour as thy selfe do good to all as thou hast opportunity avoid all sin c. but I do not tell thee that put case thou failest either in neglecting any thing I command thee or doing any thing I forbid thee that thou shalt be damned I tell thee not so but know the contrary that though through weaknes and infirmity thou shouldest fail in the one or the other yet thou shalt never be damned damnation is gone Christ hath delivered thee from that thou shalt never bee damned But yet I say unto thee do as I bid thee because thy Father takes pleasure to see his childe which thou art dutiful and obedient and it will grieve him shouldest thou do otherwise yet however though thou failest which yet take heed of because of grieving thy Father yet know this thou shalt never bee damned my curse shall never light upon thee for it hath been already upon the head of Christ thy Surety who hath born it All therefore I have to say to thee is to shew thee what thou shouldest do and how thou shouldest walk but I have no curse for thee I cannot curse thee though I would 3 It doth not come with alluring promises of life and salvation to the obedient The Law in the hand of Christ it doth not come with a voyce Do this and live It doth not say Soul if thou wilt obey mee thou shalt have heaven But saith the Law thou poor sinner who hast closed with Christ know for certain Heaven is thine already salvation is sure to thee thou hadst the grant of this and it was made sure to thee by an unchangeable deed of gift from thy Father upon thy beleeving day and therefore should I promise thee this in case thou wouldest hearken to my voice I should promise thee nothing at all because I should promise thee no more than what thou hast already and none can ever deprive thee of for all this is thine yea as I cannot promise thee this in case thou shouldest obey mee so needest thou not fear losing of this if through thine own weakness or the prevalency of thy corruption thou shouldest fall and disobey mee But this is that I am thee Messenger of there is another viz. the Gospel which hath been before mee and assured thee heaven is thine but that I am the Messenger of is onely to tell thee how it becomes thee being a childe of God and an heir of heaven to walke and how thou shouldest express thy thankfulness to thy Father for his unspeakable love which thou shalt abundantly do if thou wilt endeavour in all things to observe mee and therefore poor soul bee thou now an obedient childe do thy Fathers will because hee hath proclaimed to thee in the word of his grace that hee hath given heaven to thee O therefore serve him and behold here I shew unto thee and point out the way in which hee would have thee do it Thus the Law as it comes in the hands of Christ it hath not bare commands nor threatnings nor curse no promises of life and salvation in it but it comes without any of these 3 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking 1 To walke in the way of the New Covenant is Gospel-walking for the Gospel and New Covenant are the same But to yeeld obedience to the Law as it is in the hands of Christ is to walke in the way of the New Covenant for the Law as it is in the hands of Christ is a part of the New Covenant the thing that the Law as such requires of beleevers being there promised and given to them therefore it is a part of the New Covenant 2 To serve God without fear and from love is Gospel-walking Luke 1.74 75. 2 Tim. 1.7 2 Cor. 5.14 But to yeeld obedience to the Law it is in the hands of Christ is such for what is there in the Law to cause fear if wee look upon it in the
own heart therein though it may bee at that time hee could through faith say notwithstanding all my sin I am the childe of God yet hath hee not felt in himselfe that sweet and spiritual communion hee had with his Father at another time and good reason for it hee hath walked at a distance from God and therefore though God loves him still and acknowledgeth him for his childe yet to the end hee may better learn to know himselfe and to know his Father God will for a time walke at a distance from him As when a childe hath been stubborn and disobedient to his Father though his Father loves him still as his childe and will not dis-inherit him for all this yet the Father to make the childe know himself and know his Father will carry it at a distance for a while and hee will not bee so loving in his look and familiar in his discourse with his childe as at other times So when a Saint walks loosely and unsaintlike not as a childe to his Father though God loves him still yet hee shall not have those smiles and loving looks and lappings and dandlings and sweet imbraces and familiar discourses that hee had with his Father at another time Now how sweet this communion is appears if wee consider the esteem a Saint hath of it when hee feels it and the price hee puts upon it in want thereof What high language doth the Spouse in the Canticles speak of her Beloved and the ravishments of her heart by his love whilst shee found and felt this her communion and mutual imbraces and love-songs and change of voyces passed between her and her beloved and how sorrowfully doth shee speak and how mournfully doth shee walk when as any thing did interpose between her and her beloved and hinder those mutual imbraces and kisses of love The sweetness of this communion made a heavenly * Galeacius Carracciolus the Italian Marquess man which had great preferments and vast sums of mony offered him to forsake the Gospel say Let their mony perish with them who esteem all the wealth in the world worth one hours communion with Jesus Christ Now this being so that the communion a Saint hath with God is so unspeakably sweet as there is nothing like it and this having much dependance upon a Saints walking that accordingly as hee demeans himself towards God either in a way of duty or disobedience hee shall have more or lesse thereof hence he labours to walk as a Saint should for saith the Soul though I know my sin shall never deprive mee of Heaven hereafter yet if I walke carnally I shall loose my communion with God and that is my heaven here 5 The profiting of others is another Gospel-end which runs along in the stream of their obedience who walke after the Gospel Now the gracious walking of a Saint may bee profitable to others two wayes 1 To those without by way of convincement Let there bee a whole Parish made up of Drunkards and Swearers c. and let but a spiritual holy-walking Saint come amongst them and he by his holy walking wil convince them and make their conscience condemn them all Therefore Christ exhorts his Matth. 5. to let their light shine before men that they may see their good works and Paul bids the Thessalonians walk honestly towards them without 2 To those that are within by way of provocation Heb. 12.24 And to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things than that of Abel 2 Cor. 9.2 For I know the forwardness of your minde for which I boast of you to them of Macedonia that Achaia was ready a year agoe and your zeal hath provoked very many When a poor soul that hath been for a great while very carnal and dead comes into the presence of another spiritual Saint that is lively and active for God and hears him speak and sees his walking hee is hereby provoked He thinks with himself O what a block am I what abundance of life hath such a one and O what a block am I and this making him ashamed of himself sets him on work and so becomes a means to put life into that heart which was dead carnal cold and frozen many dayes weeks and months before And truly this is a blessed provocation and a Saint who indeed labours and endeavours to walke with God making it his design to bee holy both may and shall do God much service in this way 6 And lastly The beating down of the body and bringing it into subjection Idleness we say is the mother of all iniquity We know by experience when a man is idle and not imployed in spiritual things the flesh through that natural depravation that is in the whole man will incline and draw a man into evill and rebellion against God When the Spirit is not acting in that which is good and bringing the flesh under the flesh will take advantage to act in those things that are evill and so bring the the Spirit under Now a Saint knowing and feeling that natural depravation that is in him and the pronenesse of the flesh in case it bee not held under to captivate him thereby hee exerciseth himself in those duties of holiness which concern his general and particular calling knowing that by keeping a yoak upon the neck of this Rebel hee shall in time weaken him and make him the more unable to doe him an injury at least deprive him of his advantage to do it The flesh is like an unruly Beast which through rest and idleness grows wilde and Masterless and there is no way to tame him but by working him hard so the way to hold the body under is to keep up the soule as much as may bee in the exercise of Holiness This seems to have been Pauls practice and to bee the meaning of that place 1 Cor. 9 last But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my selfe should bee a cast-away 3 Quest But why is Gospel-walking called Walking after the Spirit Answ 1. Reason is because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint I mean such as are according to the Gospel doth hee pray the Spirit of God helpes his infirmities in prayer Rom. 8.26 is sin mortified in him the Spirit of God doth it Rom. 8.13 is hee quickned the Spirit doth that Joh. 6.63 The Spirit of God is all in all in his walking and in his working 2 Because of the spiritualness of a Gospel-walke above a Legal-walk Every thing in the Gospel hath more spirituality in it than under the Law Ordinances are more spiritual under the Law they had abundance of Ordinances and Institutions but the Apostle calls them Carnal Ordinances Heb. 9.10 and Carnal Commandements Chap. 7.16 and Beggerly Elelements Gal. 4.9 Wee under the Gospel
hands of them all 1 Divine JVSTICE and displeasure Man was no sooner faln from God but he fell into the hands of Justice Justice having the Creature in bonds will not release him without satisfaction made Christs owne who were in the bulk of fallen Mankind being now with the rest in the hands of Justice Christ goes and surrenders up his own life in the stead of theirs and by dying conquers Iustice and so wins those which were his owne for whom lie dyed out of Justices hands 2 SIN As man by the fall was a prisoner to Justice so a subject to Sin Christs own being in this vassalage with the rest under the guilt of sin and power of it Christ that hee might ransome and redeem his own incounters this enemy likewise giving a deadly blow to it as 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 and by this his ingagement hee gains his own out the hands of sin from under the guilt of it and the dominion likewise This remarkable conquest of Christ over sin in the behalf of his own we have recorded 1 Cor. 5.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks bee to God which giveth us the victory through our Lord Jesus Christ Where wee have a list of those potent enemies that Christ by conquest hath rescued his own out of the hands of three of them being brought in together the first is Death which through Christs Conquest is swallowed up into victory vers 54. The second is Sin The third is the Law over all which Christians through Christ have the victory vers 57. and may boldly triumph O death where is thy sting 3 Which is one in die former List and none of the least or weakest is the LAW Man fallen from God falls under the curse and condemnation of the Law the Law curses him and condemns him darts down all its thunderbolts upon the head of the sinner Christ now seeing his own among the rest lying under a curse a sentence of condemnation that hee might regain his own hee puts himself under the Curse and saith Curse mee O Law but deliver and let go my own the Law streightway bends all its power against Christ and turnes the edge of its curses upon him but falling upon a mighty one the Law is vanquished and overcome and all its Curses being plucked out of its hands Christ taketh up his own and in a triumphant manner carries them away from under the curse of the Law This is lively set forth Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us for it is written cursed is every one that hangeth on a tree 4 The WORLD Christs own in the Text are said to bee in the world how in the world in the world as a friend No but in the world as a mortal enemy that hates malignes them would if it could eat them up Joh. 15.19 If yee were of the world the world would love his own but because ye are not of the world but I have chosen you out of the world therefore the world hateth you Christ seeing his own in the hands of such an Enemy ingageth this Enemy likewise and will not quit the field till hee hath got the Conquest and broken the power of this Enemy and so redeemed his own as Joh. 16. last These things I have spoken unto you that in mee yee might have peace in the world yee shall have tribulation but bee of good cheer I have overcome the world 5 The DEVIL The Devil is the Laws and Justices Jaylor Man by his falling from God coming under the power of the Law and Justice falleth into the hands of this Jaylor Christ seeing his own in the croud among the rest now in the hands of this powerful and cruel Jaylor that hee might ransome his own hee falls upon this Jaylor pitcheth a field with this potent Prince of darkness and having given him a total foile hee carries his own away as the glorious and triumphant spoyles and trophies of his victory This Conquest is set forth Col. 2.15 And having spoyled principalities and powers hee made a shew of them openly triumphing over them in it 6 And lastly HELL Hell is the Devils prison Christs own among the rest through mans fall and the enmity of Satan the Jaylor were in danger to bee cast into this prison Christ seeing this assaults the Jaylor breaks open the prison doors and in token of victory hath the Keyes of the prison delivered into his hands As when a General conquers a City or Castle the Keyes in token of victory are delivered into his hands So Christ having conquered the Jaylor and broken open the prison hath the Keyes delivered to him And hereby Christ frees his own from all fears of being cast into this prison for the Keyes are not now in the hands of Satan the Jaylor who is their enemy but in the hands of Christ who is their loving friend and hath therefore gotten the Keyes into his hand that they might not bee cast in Rev. 1.18 I am hee that liveth and was dead and behold I am alive for evermore Amen and have the Keyes of Hell and of Death Lay all together and it will evidently appear that Christ hath a right a glorious right unto his own by Conquest for hee hath fought for them with many potent enemies and by the strength of his Almighty Arm wrested them out of the hands of them all who therefore now himself alone and no other hath the right the onely right to challenge them as his own 4 They are Christs own by Compact or Covenant The Father having by Covenant put them into Christs hands They are not onely given as before but given by Covenant for when Christ stood a common person a Covenant was drawn up betwixt the Father and him in which Christ Covenanted on his part to satisfie the Fathers Justice the Father again Covenanted to give to Christ a seed this is expressed Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief When thou shalt make his soul an offering for sin hee shall see his seed hee shall prolong his dayes and the pleasure of the Lord shall prosper in his hand This Covenant as saith a godly man of our times is Dialogue-wise expressed Isa 49. where Christ at the first and second verses begins shewing his Commission and Qualification and asking what hee should have for so great a work God answers vers 3. and offers low onely the Elect of Israel Christ who was now making his bargain thought these too few and therefore saith If that were all hee should labour in vain vers 4. yet tells God hee would do his work though it were but for these
of Notions when I am curious of this ever to deliver some fine new Notions Secondly of Method when I tye my self so to the rules of Method that I will not digress a hair whatsoever good may come of it Thirdly of Expressions when I strive to cloath what I deliver in brave curious taking Language neither of these wore in Paul and in whomsoever they are hee shall not for his heart be spiritual 3 Vnnecessary Disputes Luther saith by Disputing he had lost many a spiritual frame of heart Though we come off Conquerours yet yet seldome do wee come off better but many times worse from a Dispute than when wee went to the same Paul bids Timothy and Titus for this reason avoid these 1 Tim. 6.4 5. Hee is proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife railings evill surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gaine is godlinesse from such withdraw thy self And vers 20. O Timothy keep that which is committed to thy trust avoiding prophane and vain bablings and oppositions of Science falsly so called And Chap. 1.4 Neither give heed to Fables and endlesse Genealogies which minister questions rather than godly edifying which is in faith 2 Tim. 2.23 But foolish and unlearned questions avoid knowing that they do gender strifes The Preface to the ensuing Discourse concerning the Old Covenant by a Friend to the Author thereof IT is recorded of Moses that hee dyed that the Lord buried him and no man knoweth of his Sepulchre unto this day Deut. 34.6 Whereby as the Lord did honour him so hee did provide against that undue honour which Israel might superstitiously give unto him But the Devil who wished Moses dead when alive Exod. 17.4 would have him live when dead Jude 9. Hereby in a figure another thing is transferred unto us viz. That the Law being dead and the Seed being come the Law is dead it should bee sought after no more bee mentioned or magnified no more that Jesus who is the true Joshua may live alone and reign alone But the Adversary who opposeth the Law in the Lawlesse for whom it was made exalteth the Law in the righteous who are delivered from it perswading those that a little service a little obedience is enough and these that all is too little that loosnesse may destroy those and that these if possible might perish through bondage Whose heart doth not ake to consider the diversity of Opinions found amongst the professing Disciples of the Lord Jesus Yea whose heart would not bleed seriously considering the diversity of Religion also whilst men remove from him that calleth into the grace of Christ unto another Gospel Gal. 1.6 1 Who seek righteousness unto faith a present to appease an angry God that afterwards they may see his face who send their duties before them as Jacob sent his Droves when hee went to meet Esau his brother saying These are to finde grace in the eyes of my Lord. But do not seek faith unto righteousnesse that they might say If now I have found grace in thy sight accept my present at my hand 2 Who seek righteousness for a foundation saying Lord Lord open unto us Why because wee have prophesied in thy name c. Matth. 7.22 But have no foundation for their righteousnesse being as the house built upon the sands Matth. 7.26 3 Who blesse themselves in themselves that they are not as other men but never blesse themselves in the Lord that hee is not as other Lords It is one thing to bee a Protestant another to bee a Christian one thing to bee reformed upon the same root another thing to bee made altogether new Papists may become Protestants and Popish Churches obtain another name but what is Antichristian in Constitution cannot bee Christian in Reformation reform a Beast yet though tame gentle better ordered every way it is a Beast still It is therefore the greatest concernment upon earth for a Christian to prove himselfe legitimate by the Fathers and also by the mothers side The Jews were blinde who said they were Abrahams seed and never in bondage to any man Joh. 8.33 yet in bondage to the Romans at that time and though naturally they were from Sarah yet mystically from Hagar a seed to bee cast out Hast inquired Reader who is thy Mother upon the account of the new birth thou sayest God is thy Father but by whom by the bond-woman or by the free by the old Covenant or by the New The following discourse may help thee in thy discoveries thereabout The Author was in the eyes of many as an Angel flying through the midst of heaven in a great measure mighty in word and deed who having the minde of Christ had also his worke of witnesse-bearing to his Kingdome Joh. 18.37 yet did hee not so converse in the outward as to bee a stranger to that within nor as Balaam who did advertise Balack what Israel should do unto his people himself yet abiding in the tents of Moab Hee was a witnesse of truth in truth living the use and application of what bee taught whose gifts made him desirable grace more humility most of all when his face did shine hee knew it not when hee had most of works in his building for hee used them much hee could indure none in his foundation who would say Old Covenant ground is rotten what is builded thereupon will fall Let his resolves concerning the Old Covenant bee improved unto Conclusions touching the New and thou wilt say looking from Hagar unto Sarah as sometimes Abraham when hee saw Egyptian faces Now I perceive thou art fair and surely thou hadst seen her much more fair had shee been presented in that light which the worthy Author was furnished with but that is translated to shine in this world no more Accept therefore of a few words from a stammering lip supplementi gratia and know The New Covenant was not in its constitution after the Old but before it Adam in the day of his creation was under it and although it was Adams duty from the will of God imposing a Law thereunto to expect his standing in favour from his standing in obedience yet it was also Adams unseen priviledge from the will of God disposing of events to bee accepted from everlasting to everlasting in Christ Jesus It is called therefore New respecting the Old not in the Constitution but Revelation thereof 2 Consent and acceptation is not necessary to the constitution of the Covenant as Gods Covenant with every living creature that hee would drown the world no more Gen. 9.10 was not founded in the consent of the creature but in the will and purpose of God So also Gods Covenant for calling justifying and glorifying the Elect. There is a Covenant-rule Israel Ro. 11.27 a Covenant with Israel Israel ignorant thereof and a stranger thereto as Eph. 2.12 for Israel is no Covenanter untill faith nor
can receive the end of the Covenant but according to the connexion of means and end the fruit also of the Covenant and effect of the grace thereof 3 The New Covenant in its constitution hath not Mankind for its object but the elect remnant who are in it not because they beleeve but who beleeve because they are in it Heb. 8.10 This is the Covenant I will make with the House of Israel after those dayes c. not that the Covenant is made after those daies but fulfilled yet because in the promulgation Christ is tendred Repentance and Faith required in him with assurance that whosoever beleeves in him shall not perish therefore are all to adhere to that revelation not perplexing themselves about secret intention which cannot be known unto submission but after it 4 The New Covenant is a Covenant of Grace not in a large sense only for so the Old Covenant was of Grace the Lord did no more owe unto man a Covenant than Creation but in a special sense and distinguishing from the old Covenant viz. in freeness in fulness in firmness 1 The New Covenant is a free and absolute Covenant Jer. 31.33 Heb. 8.10 where the termes are not I will if yee will but I will and yee shall the Lord being the only taking party and active in making the Covenant man being passive and taken into it long before he taketh hold upon it or upon Christ in it it is called therefore the New Testament it being the nature of a Testament to dispose of good things without the concurrence of any precedent act as necessary thereunto to bee performed by them to whose advantage those good things are disposed of moreover it is the New Testament in the Bloud of Christ the Head of the Covenant and Surety thereof had Adam fulfilled the Condition of his Covenant it had not remained conditionally to his Seed but they had enjoyed Paradice though not without works yet without works as the condition of such enjoyment In like manner Jesus Christ having performed the condition of the Covenant of Reconciliation his Seed hath peace though not without faith not without works yet without them as the condition thereof It is a famous question whether Faith bee the condition of the New Covenant as Works were the condition of the Old and argued with much seeming strength on both sides although with many it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were it not for the Word there would be no strife intending by a condition but medium fruitionis meanes of enjoyment of the end of the Covenant or qualificatio faederalis the qualification of a Covenanter necessary unto an actual claime and title to the blessings thereof in which sense the thing is granted but not the expression The New Covenant is pure and absolute in respect of condition many good from first to last being founded not in the will of man but of God consider it in the Decree that is absolute and inconditional and according to the good pleasure of God Ephes 1.5 a purpose of God which doth stand not of works but of him which calleth Rom. 9.11 Who hath mercy on whom he will have mercy vers 15. If the Decree were conditional it were no deceiver till after the Condition did God decree to write Names in his Book upon condition they beleeve repent and persevere none are written till then not till the exhalation of their last breath which is the utmost of perseverance the condition thereunto which is contrary to the Scriptures Eph. 1.4 2 Tim. 1.9 Tit. 1.2 Rev. 13.8 Consider it in the execution that is absolute also and inconditional as the Decree is If the Decree of life bee antecedent to the Decree of faith in order of nature then faith is no condition unto life in the execution though no man doth live without faith or thus If the Decree of glorifying of grace in the salvation of the creature be antecedent to the sanctification thereof then sanctification is no condition in the execution though no man not sanctified be glorified for the Lord peremptorily decrees to sanctifie save God doth not one thing for another though one thing after another therefore vocation is free Rom. 8.30 Matth. 11.25 26. Jam. 1.18 Justification free Rom. 3 24-4 5-5 18 Sanctification free Jer. 31.33 Ezek. 36.27 Glorification free Rom. 9.21.23 The Kingdome of Christ is a dew from the Lord which waiteth not for men nor tarrieth for the sons of men Mic. 5.7 What place then hath faith in the doctrine of the Covenant Wee may say of faith as Tertullus of the Governour Act. 24.2 By thee wee enjoy much quietness yet in all things Jesus Christ must have the preheminence Col. 1.18 It is a temptation and a suare when soules study faith more than Christ beleeve in faith more than in Christ and reason more for or against themselves from some worke in them than from the word and promise of the Father consider therefore 1 Faith is needful not unto the procurement of New Covenant blessings but the enjoyment thereof not any grace is purchased but much grace is possessed thereby Joh. 3.36 When a man is called unto a dinner coming is needful not unto procurement but enjoyment 2 Faith giveth no man a right to Christ or in Christ but receives a right The ransome of Christ and acceptation thereof is not mine because I beleeve but because it was intended for mee is given unto mee as the bread I eat is not mine because I eat it but upon some other former account it is in vain to give hope a reason for life unlesse hope have a reason 3 The Covenant is constituted in the whole without faith but not so executed The Elect non-convert are the children of the Covenant according to the Constitution but not according to the Execution being afar off in the region and shadow of death and yet loved before the world was free from the curse which was wholly and onely as to them upon the head of the Lord Jesus Gal. 3.13 Wherefore faith being the fruit of the Covenant and but subordinate and secondary means unto the actual fruition of the blessings of it it cannot properly bee called the Condition of the Covenant or have any higher respect then that order and way in which the fulnesse of Christ who is the life is communicated and received unto life eternal a consequent of the Covenant though antecedent to salvation as also prayer is Rom. 10.13 which yet is not the condition of the Covenant What danger is there in making faith the condition of the New Covenant as works were of the old Answ Much danger many wayes 1 The condition of the Old Covenant was the matter of justification by which and for which a man was justified but faith is no such matter therefore no such condition 1 Cor. 1.30 Rom. 5.19 The obedience which is the soules righteousnesse is the obedience of one but the obedience in beleeving is the obedience of
right of the Old Covenant i. e. by the works of the Law and in case they see themselves by this right to fall short then to endeavour the sharing to the right of the Inheritance betwixt the Old Covenant and the New i.e. lay the right to the inheritance partly upon the promise partly upon the works of the Law and by vertue of this divided right to thrust themselves in as Heirs in part though they will not yea cannot lay claime to the whole This we may see clearly fulfilled in those Children of the Old Covenant who went about seducing these Galathians and other Churches Acts 15.5 There arose up certaine of the Sect of the Pharisees which beleeved saying it was needful to circumcise them and to command them to keep the Law of Moses and minde it this their needful extends it self as farre as salvation it self vers 1. Except yee bee circumcised after the manner of Moses yee cannot be saved Here we may see a manifest dividing of the right to the inheritance part of it they allow to be given to the New Covenant or the Promise and therefore they beleeve for that the other part they give to the Old Covenant or the Works of the Law and thereupon press keeping of the Law of Moses as necessary even to salvation it self Lastly the casting of Hagar and Ishmael out hereupon and the sole Heirship falling to Isaac did signifie That notwithstanding the Old Covenant considered in its self may be and is of use as Hagar was in Abrahams Family yet when the Children of the Old Covenant shall seek the inheritance by the right of their Mother the Old Covenant or in case seeing themselves not to be admitted upon that single right shall attempt to share the inheritance betwixt the Old and New Covenant and so come in as Co-heirs i. e. seek the obtaining of life and justification partly by their owne works and partly by the Promise that then the Old Covenant it self with its seed and off-spring are to be cast out as those who have no right at all to the inheritance and Isaac only the promise alone is to have entertainment as the true Heir to whom the whole inheritance is entayled and upon whose head the Heirship is fixed Gal. 3.18 this needs no other proof but only to read over the very words of our text Thus we see the termes and phrases of the Text cleared by the explication of those several Types our text hath reference unto The true sense and meaning of the whole take in this short Paraphrase upon the Apostles Allegory it being in enffect as if hee should say O yee Galathians yee desire to bee under the Law or Old Covenant and to bee justified by it but tell me doe you not hear the Law for have you never read how that Abraham had two Sons the one by a Bond-woman the other by a Free-woman the two Mothers being Types of the two Covenants their Sons Types of the Children of each Covenant And further have you not read what the Scripture saith concerning the Son of Hagar the Childe of the Old Covenant that he should bee cast out and Isaac the Son of the Promise should alone bee Heir Why then doe you so contend for the Law and labour to bring in againe the Bond-woman and her Son that God himself hath cast out to make the son of the bond-woman a Co-heir with the son of the free-woman Before we enter upon the particulars of the words read and opened take by way of premisal to our whole Discourse these few general Positions 1 POSITION That the application of Abrahams History so farre as it concernes Sarah and Hagar Isaac and Ishmael to the two Covenants is a thing that stands upon Divine warrant it is the Apostles Comment upon the History not ours As none had not the Apostle led the way might have been so bold to have put such an interpretation upon this History so none the Apostle being in this the Holy Ghosts Penman may take upon them to correct or condemn it 2 POSITION That the two Covenants are two diverse and distinct Covenants and not one and the same Covenant under two administrations for Hagar and Sarah are not one and the same but two distinct persons yea so distinct as that they admit not of a reconciliation for Hagar is a Bond-woman Sarah a Free-woman now bondage and liberty are contraries which can never be reconciled 3 POSITION That the ground of this distinction betwixt the two Covenants doth not lye in regard of time as if so be this were the bottome of the distinction that the Old Covenant related to Old Testament times and the New to New Testament for Hagar and Sarah doe both exist in the time of the Old Testament and though they are contrary to each other yet they both continue together in Abrahams Family from the first day of their entrance until the Seed is come to which the Promise is made In like manner the Old and New Covenant both had being even in the Church of God until the fulness of time was come in which Christ the true Seed was borne into the world This duly weighed frees our former Position from such charges as might otherwise bee brought against it and doth also help us to the knowledge of some very useful truthes for note hence 1 That Saints of the Old Testament were not saved one way wee another they by the Old Covenant we by the New for they had Sarah the New Covenant with them as well as wee have and all the claime they had or laid to the heavenly inheritance was by vertue of Sarahs right not Hagars 2 That Saints of the Old Testament as they were saved in the same way with us so also had they the same communion with God and blessings that we enjoy for they had Sarah with them therefore the blessing of Sarah and communion with God by Sarah was their portion then as well as ours now only with this difference because Sarah the New Covenant all that time though she had the promise of fruitfulnesse had not brought forth as now shee hath therefore their communion with God chiefly lay in hope of a Seed to come ours in faith of a Seed come they lived in continual expectation of a glorious blessing which by faith in the Promise they clearly fore-saw to come and to bee exhibited we in actual enjoyment of the blessing come and exhibited 3 That the Doctrine of the Old Testament furnisheth us with New Covenant truth and New Covenant Principles as well as the New because Sarah existing all that time as well as Hagar Sarah gives commands makes promises pronounceth threats as well as Hagar Hence the matter of the Old Testament is not wholly legal but it containeth in it pure Gospel matter as well as the New As that Doctrine which is no other but a meer voyce of words or the sound of a conditional Covenant whether you finde it
in the Old Testament or the New belongs to the old Covenant so that Doctrine which is a word of spirit and power holding forth a free and absolute Covenant whether it be in the Old Testament or New belongs to the New Covenant This shewes as the Authority so also the usefulnesse of the Old Testament even in New Testament times and to such as are the Seed or Off-spring of Sarah the Children of the New Covenant for a great part of the will of Sarah their Mother is there laid downe 4 That the Saints of the Old Testament were under a two-fold Covenant the Old and the New both Hagar until the appointed time is come that Sarah hath brought forth continues with Sarah in Abrahams Family and Abraham hath to doe now with Hagar then with Sarah So Saints throughout the time of the Old Testament stood under either Covenant the Old and the New and sometimes in the matters of their faith their comfort and obedience they had to doe with the one sometimes with the other Hence it comes to pass that ordinarily the faith comfort and obedience of Old Testament Saints was more legal more built upon the condition of their walking and working than wee finde the faith of the New Testament Saints who lived after Christs Resurrection in the time of the Apostles to be because the first having to doe with Hagar and Sarah both did as well partake of Hagars bondage as Sarahs freedome but the latter knowing Hagar now to be an out-cast and thereupon having to doe with Sarah only felt not as the former the bondage of Hagar This consideration helps us with the maine and principal difference betwixt the Old and New Testament All the time of the Old Testament whilst yet Sarah hath not brought forth her Seed Hagar and Sarah both dwell together in Abrahams Family and Abraham the Beleever hath a kind of dependance on both an affection to both But in the New Testament administration when Sarahs seed is come forth then Hagar and her seed are cast out of the Family and now Abraham the true Beleever hath nothing to doe with Hagar or her seed any more as once hee had but his sole dependance is upon Sarah and the all of his affection to her seed 4 POSITION That the two Covenants are not two diverse Covenants of grace for if so then the Children of each should be Children of grace but Ishmael the child of the Old Covenant is not a childe of grace outward blessings and not inward grace is his portion Gen. 17. ver 18 19 20 21. Although a true childe of grace may have to doe with the Old Covenant as Abraham the Father of the faithful went in unto Hagar yet the Childe of the Old Covenant cannot bee a childe of grace as Ishmael the Son of Hagar was not 5 POSITION That the two Covenants in the matters of our Justification and Salvation ought by no means to be confounded mixt or joyned together but to be separated from each other at the greatest distance that can be for God himself hath made this separation 1 By commanding the old Covenant to bee cast out 2 By totally dis-inheriting the seed thereof i. e. declaring that the seed of the Old Covenant shall never inherite the Fathers inheritance either in whole or in part shall never be admitted as sole Heirs of life and salvation no nor as joynt-heirs with the seed of the New Quest But when are the two Covenants thus mixt or joyned together Answ When works qualifications or conditions in the Creature which are the special things required in the Old Covenant and the grace of God which is the maine thing held forth in the New are made con-causes of our Justification or to expresse it better when Condition which is a thing proper to the Old Covenant and grace which is peculiar to the New are so shufled together that a poor soul can see his justification onely through the performance of some condition in such manner that so long as such or such a condition is presents hee can and doth conclude himself to bee a person justified by grace but when absent hee concludes the contrary that hee is a miserable sinner ungodly wholly void and destitute of Justification This shuffling of the Old and New Covenant together is the very seed of all doubting and the greatest enemy that can bee to the life of faith repugnant to a Gospel-state in which these two are separated and contrary to the word of the New Testament which commands the separation of these and the New Testament Ministry which are those onely that are made able rightly to divide the word of truth i.e. distinguish betwixt the Law and Gospel the Old and New Covenant And therefore the Apostle Paul proves himself to bee an able Minister of the New Testament 2 Cor. 3. not from his learning or parts or his being brought up at the feet of Gamaliel but from hence because hee had a clear distinct knowledge not of the things of the Letter or the Old Covenant onely but also of the things of both Letter and Spirit i.e. Old and New Covenant both being hereby able to judge of the things of either and distinguish rightly betwixt them And indeed what accomplishment soever a man may have other-wayes yet is not that man fit to preach the Gospel who knowes not how to distinguish betwixt the Law and the Gospel the Old and the New Covenant These things observed upon our way which indeed are worth our taking notice of I now come to the words themselves in which wee have First A definitive sentence passed by God that the Bond-woman and her Son i.e. the Old Covenant with its Off-spring should bee cast out Cast out the Bond-woman and her Son Secondly The reason of passing this sentence that hereby the seed of the Bond-woman being excluded the sole inheritance might fall to the seed of the Free-woman i.e. that the Seed and Off-spring of the New Covenant and none but they might bee admitted as the just and legal Heirs unto the possession of the Fathers Inheritance These two parts afford us two great truths 1 That the Old Covenant together with its Seed or Off-spring is to bee yea must bee cast out 2 That the Seed of the New Covenant is the true and onely Heire of the heavenly Inheritance I begin with the first which concerns the Old Covenant and its Seed and in prosecution thereof shall treat First Of the Old Covenant it self Secondly Of the Seed of the Ott Covenant My first Question upon the first is Quest What are wee to understand by the Old Covenant Before I come to give in my answer give mee leave to say That in case any should inquire which yet is not a thing material why wee stile this the Old Covenant my answer is Because the Apostle speaking of the two Covenants in another place viz. Heb. 8.13 calls the one Old the other New and would wee know
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
God was against mee and on Davids side I see now it is otherwise God takes my part hath shut up my enemy for mee A Providence seeming to smile upon him in his way makes him conclude God to bee his Friend when it was nothing to Thus much for the Outward blessings themselves The Condition required for the attaining and keeping of these was a diligent observance of what things the Moral and Judicial Lawes considered onely according to the Letter did require If they did what in the Letter of these Laws was commanded as in case they set up no other gods in their Land made no graven Images to worship did not take Gods Name in vain nor prophane his Sabbath nor behave themselves disobediently towards their Superiours nor were guilty of the acts of Murder Adultery Theft c. And so also for the Judicials by this Litteral obedience they came to have a right to all those blessings and mercies whether more common or special which were but meerly outward and temporary that is to say They should in doing these punctually and exactly as was required in the Letter of the Commandement bee blessed with long life in the Land of Canaan multiplication of their Nation advancement of them above other Nations have blessings attending them in City Field fruit of their bodies ground cattel in their basket store in their out-goings in-comings in their Store-houses and all they should set their hands unto have the victory and rule over their enemies bee freed from sicknesses diseases Famine Captivity c. Also they should so doing bee Gods peculiar people and hee would bee their God a Father Husband to them make them a holy Nation to himselfes crown them with peculiar dignity honor c. To the attainment of all these things a bare litteral obedience was sufficient and obedience of this nature was true obedience to the Old Covenant so farre as the same was a Covenant giving and dispensing Outward mercies and Priviledges onely And indeed that such an obedience there was is clear because as outward mercies of peace plenty c. were promised to Israel upon condition of their obedience so were these mercies oft-times enjoyed by them But now should wee conceive a spiritual obedience to the Law to bee the condition upon which these were injoyed then because obedience of this nature they were never able to give it would have been impossible for them to have injoyed these at any time Such therefore must the condition bee for outward mercies as they might perform which performing they had and did keep their mercies and not performing did lose them and come under a curse unlesse they did immediately upon every act of transgression which it were a thing impossible for them to do had the Condition I say been Spiritual obedience in which acts of disobedience are multiplied hourly flye for reliefe to the Ceremonial Law their City of refuge And because there was such an obedience as this required in the Old Covenant upon the due performance of which men might even upon the termes of the Covenant lay claim to outward mercies therefore I take it doth holy Hezekiah hee having kept the Old Covenant according to the Letter thereof when he was to plead for an outward mercy viz. continuance of life urge his obedience Isa 38.3 As also good Nehemiah spreads his obedience before God Neh. 13.14 And this obedience I conceive the young man meant and no other when hee said to Christ All these have I kept from my youth for had hee looked upon the Law in the spirituality of it neither hee nor any man living could ever make such a boast This likewise was the obedience Paul had in his eyes when hee saith of himself before his conversion that hee was as touching the righteousness of the Law blamelesse Phil. 3.6 The opinion therefore of the Jews that outward literal obedience was true obedience to the Law was not false onely it was short it was true obedience as to the attaining outward blessings only it was not the all of obedience the Law required And therefore Christ Mat. 5. where his large discourse upon the Law by way of exposition of it was dawn forth by the Pharises abuse of this opinion doth not in the least condemn the opinion it selfe of litteral obedience as if there were no such kinde of obedience at all sufficient for the attainment of any thing but only condemns their abuse of it and that improvement they made of this viz. That a man might enter into the Kingdome of Heaven and bee saved by it this hee shews could not bee but in case they sought salvation from the Law another kinde of obedience than this must bee given to it Secondly The Old Covenant had as well blessings spiritual and eternal as outward or temporary but yet so as that these were not as the former attainable by this Old Covenant as I shall shew presently Now that the Old Covenant had a Spiritual and eternal blessing held forth in it is manifest 1 From the contrary viz. a curse of eternal death coming in upon the breach of it Gal. 3.10 It is observable as I have formerly noted that these words relate to Moses his Covenant and are therefore quoted thence now if Moses Covenant did hold forth death eternal to the breakers of it then must wee also suppose on the contrary life eternal to bee held forth to him or them that should keep it 2 That opposition betwixt the Law and the Gospel the Old and New Covenant which the Apostle in his Sermons Writings especially in the Epistles to the Romans Galatians doth speak so much of plainly declares this for wherein lyes this opposition but herein viz. That in the one life justification salvation is held forth upon condition in the other freely and absolutely Herein I say lyes the opposition that the very same blessing is held forth in one one way in the other another And that the Law which the Apostle in his Epistles doth set in opposition to the Gospel is to bee understood of Moses his Law and not the Covenant of works made with Adam in Paradise is clear because hee quotes as I have said the very words of Moses curse speaks of the Law which was four hundred and thirty years after the promise made to Abraham which was given upon Mount Sinai which was the School-master Tutor and Governour of Gods people under the Old Testament that Law which the false Apostles did teach and cry up which was not Adams Covenant but the Covenant made by Moses all clearly shewing that the Law standing in opposite termes to the Gospel was according to the minde of the Apostle the Law of Moses if so then the ground of the opposition betwixt them lying in this that the Law gave life and salvation upon condition the Gospel freely it doth necessarily unlesse wee destroy the opposition it self by taking away the ground of if follow That Moses his
did give to Christ for man as the words compared with the following verse hold forth he being able to give it its own terms which plainly speaks that the defect lay in man not in the law he is unable to give the law its termes not the law unable to give him life So Heb. 8.7 8. hee speakes of the first Covenant as being faulty i. e. short unable to justifie or save yet to prevent mistakes he strait way in the very next words addes that the fault was not in the Old Covenant it self but in them to whom it was given for finding fault with them he saith Behold the dayes come saith the Lord the fault is found in them not in the Covenant it self So that the truth is the Old Covenant it self was ordained for life able to give it yet could it not give life because they with whom this Old Covenant was made were not able to performe the condition of it give it those termes which it must have and without which it could not dispense life Obj. But it will bee said But why did God establish the Old Covenant for life and yet hold forth this life upon such termes as that the Covenant ordained to life could give life to none This seems to be but a mockery in God Ans Not so for it must be considered what I said before that the Old Covenant was not established for life to this end that life should bee attained thereby but for other ends and designes Now God having other ends and designes in the holding forth life eternal in this Old Covenant then the giving of life which indeed was no end of Gods at all it was therefore no mockery in God for the accomplishment of those other ends to establish it as a Covenant for life eternal which was the best way it could bee established in for the attainement of those ends now the ends why it was by God established as such a Covenant were such as these 1 Because it was a thing of absolute necessity to the end that the righteousnesse of the Law or Old Covenant might bee fulfilled in us as Rom. 8.4 that the same should be perfectly obeyed either by us or by our Surety in our stead Now though God knew full well that wee could not obey it yet to the end that our Surety might stand under it as a Covenant for life and his obedience to it as such a Covenant might bee imputed to us therefore doth God institute it or ordaine it as such a Covenant And to set forth this the two-fold giving forth of the Old Covenant doth excellently accord As the Old Covenant as hath been formerly noted did consist of three parts 1 The Moral Law 2 The Ceremonial 3 The Judicial so it is a thing observable that either were twice given forth from the Lord unto Moses who was the Mediator of this Covenant FINIS Books Printed for and sold by Livewell Chapman at the Crown in Popes head-Alley MR. Greenhils Exposition on the first nineteen Chapters of Ezekiel in three Volumes Quarto Mr. Greenhils Sermons on Christs last Discovery of himself Octavo Mr. Cottons Exposition on the 13. Chapter of the Revelations Quarto Mr. Raworths Jacobs Ladder c. Octavo Mr. Can's Truth with Time proving none of the Seven last Vials are yet poured out Quarto Mr. Can's Time of the End a Treatise about the last Apostacy the Little Horn and the Beast hat slayeth the Witnesses Octavo The Holiness of Church-members Quarto By John Cotton Singing of Psalms a Gospel Ordinance quarto By John Cotton An explicite Declaration of the Testimony of Christ according to the plain sayings of the Gospel c. Quarto By Tho. Moor senior A Treatise of the Person of Christ c. Quarto By Tho. Moor senior An Antidote against the spreading Infections of the Spirit of Antichrist in these last dayes under many vizards Being a Discovery of a lying and Antichristian spirit in some of those called Quakers c. Quarto By Tho. Moor junior The Knowledge of Christ c. Wherein the Types Prophesies Genealogies Miracles Humiliation Exaltation and the Mediatorial Office of Christ are opened and applied By John Davenport of New-haven in New-England The Legislative power Christs peculiar Prerogative By William Aspinwal A Presage of sundry sad Calamities yet to come By William Aspinwal The Abrogation of the Jewish Sabbath or the Sabbath of the seventh day of the week By William Aspinwal Arrows against Babylon By John Pendarves Sigh's for Sion By John Penderves The Fear of God what it is and exhorted to a Sermon preached by John Pendarves The voice of the Spirit A Discovery what the witnessing work of the Spirit is How the Spirit witnesseth Who are capable of attaining the witnessings of the Spirit How a soul may know its injoyment of them By what means a soul may attain them By Sam. Petto A Voyce from heaven a Testimony the Remainders of Antichrist yet in England By Gualter Postlethwaite Christ and Moses Excellency A Triplex Treatise distinguishing the two Covenants By Vavasor Powell Saving Faith set forth in three Dialogues By Vavasor Powell generation-Generation-work in three parts 1 Part shewing what Generation-work is That Saints in their several Generations have the peculiar works of their Generation That it s of great concernment for a Saint to attend to and bee industrious in it wherein the work of the present Generation lyes How a man may finde out that part of it which is properly his work How it may bee so carried on as God may bee served 2 Part being an Exposition of the seven Vials Rev. 16. 3 Part an Exposition of the Prophesie of the two Witnesses from the 11 12 and 14 Chap. of the Revelation To which is added a Key to unlock the mystical Numbers of Daniel and the Revelations By John Tillinghast Mr. Tillinghasts eight last Sermons viz. The Fifth Kingdom founded on the New Covenant The Signs of the Times Christ the only Foundation The promise of the Father The Evil of the Times Look to your aimes and ends The Idols abolished Six several Treatises viz. The promises made and fulfilled in Christ Absolute promises made to sinners as sinners The life of faith in Justification Sanctification Expectation The Saints Anchor rightly cast Christs new Command Of Offences By John Tillinghast Knowledge of the Times or a resolution of the Question how long it shall bee unto the end of Wonders By John Tillinghast FINIS
under Joshua it had its observation In like manner the Old Covenant can binde but it cannot loose can declare and offer liberty but never give Hagar is in bondage and her children But Jerusalem which is above is free Gal. 4.26 I might inlarge Discourse upon this head but it would not bee suitable to the nature of a Preface The New Covenant is a Covenant of grace distinguished from the Old in the firmnesse of it This conclusion standeth clear in the light of the former because free and full therefore everlasting every supposed breach inferring either a failing in the condition on mans part and so the Covenant is not free or a failing in the creation on Gods part and so it is not full in either assertion is the destruction of the glory of the first Covenant 1 The New Covenant is the will of God not onely imposing or approving something to be done by us which will is terminated upon duty but also disposing and ordering us and all that is to bee done in us for us by us or upon us which will is terminated upon event The will of God in the former consideration may bee resisted and broken Luke 12.47 the will of God in the latter sense stands for ever Rom. 9.19 Isa 46.10 in which will is that Covenant Gen. 9.11 to which the New Câ—venant is compared Isa 54 9. 2 Tâ—e New Covenant is confirmed in Christ Gal. 3.17 as there is no standing but in him so wee may bee bold to say There is no falling but with him if so bee wee are found in him his mercy is ours Isa 55.3 his blessing ours Eph. 1.3 his inheritance ours Rom. 8.17 wee dyed in him rose in him were with him in his welcome from the grave when the Father said Thou art my Son for ever See Psal 89.4 c. 3 The New Covenant is the subject matter of Christs Intercession who is our Melchisedeck a Priest for ever and hee ever liveth as a Priest to make Intercession for us Heb. 7.25 If Christ intercede hee is heard Joh. 11.42 If hee intercede for Covenant-grace hee is heard for it If hee intercede for ever hee is heard for ever and that which he intercedes upon abideth for ever Sometimes Christ did intercede as a man for himselfe in the pure and spotlesse self-love for his neighbour in that love which did lead him to seek good for another as for himselfe but then his intercession were conditional either expresly as Father if it bee possible let this cup pass away or implicitly as when hee prayed for his persecutors saying Father forgive them c Hee did intercede also as a Mediator Joh. 17.9 and such intercessions were alwayes absolute and absolutely fulfilled in which hee was not as a Petitioner barely but an Advocate having Law and Justice on his side Such as inquire into this grand Charter of Christian priviledge know that much more might bee said to each particular and with much more evidence and clearnesse of conviction for it is not every ones portion to bee able to furnish out a tall ship if a poor Fisher boat if a plank or board may help a tossed soul into the bosome of the New Covenant I have my end Let the Lord whose strength is made perfect in weaknesse have all the glory Of the Old Covenant Gal. 3.30 Cast out the Bond-woman and her Son for the Son of the Bond-woman shall not bee Heir with the Son of the Free-woman THese words are by our Apostle quoted from Gen. 21.10 being taken out of Abrahams History whether by referring them wee shall soon see their literall meaning Abraham as the Apostle tells us had two Sons one by Hagar a Bond-woman another by Sarah a Free-woman Of these two Ishmael the Bond-womans Son mocking at Isaac the Free-womans is adjudged First by Sarah the Free-woman after that by God himself to bee cast out Cast out c. The words then Originally are but the substance of what Sarah did motion to Abraham concerning the Bond-woman and her Son viz. That it was a thing very meet and fit and deserved on their parts considering that the Son of the Bond-woman nursed up under his Mother was become a Scoffer that Mother and Son both should bee casheered Abrahams Family This motion though at the first it touch Abraham to the quick to think of parting with his Son his beloved Son his first-born yet to shew that sometimes the weaker may see Gods mind and will whilst the same remaines hid from the stronger God himself approves of Sarahs motion and by declaration of his owne will in the thing ratifies it which thing though so grievous at first yet so soone as Gods will appeares to bee in it Abraham straightway puts it in execution Hagar the Bond-woman and Ishmael the Son of the Bond-woman are both cast out This is the literal meaning of the words but our interpretation is not to rest here but to look further viz. to that great and glorious Mystery that lies couched in them for as one principal way of Gods Dispensation of truth to his people in Old Testament times was by Types so the Apostle tells us plainly Gal. 4.20 that these things were an Allegory To finde out therefore the Mystery wrapped up in the History it will bee needful that wee take a particular view of the several Types themselves which conjoyned doe make up this beautiful Allegory These unvailed the coast will be clear and a way open for observation Now for the better understanding hereof let us consider that as Hagar the Bond-woman and Ishmael her Son were Types on the one hand so Surah the Free-woman and Isaac her Son were Types on the other Again as there was something Typical in Ishmaels seeking to bee Heir or at least to bee Co-heir with Isaac so also was there in his being cast out thereupon and the sole inheritance being devolved upon Isaac The Types unvailed speake thus Hagar the Bond-woman signifies the Old Covenant or the Covenant of Sinai this is the Apostles owne interpretation Gal. 4.24 These are two Covenants the one from the Mount Sinai which gendreth to bondage which is Hagar Ishmael the Son of the Bond-woman the Seed Children or Off-spring of the Old Covenant i. e. such as are begotten nourished and brought up by the force and efficacy of the Old Covenant Contrariwise Sarah the Free-woman signifies the New Covenant which thing must of necessity so be because Hagar and Sarah are in the Apostles sense the two Covenants of which Hagar is the Old it therefore remaines that Sarah must be the New Isaac the Son of Sarah the Children or Off-spring of the New Covenant i. e. such as are begotten to God nourished and brought up by the vertue and efficacy of the New Covenant Againe Ishmaels seeking to bee Heir or at leastwise Co-heir with Isaac did signifie That it is a thing natural to the Seed of the Old Covenant to make after the inheritance by the