of God is discovered to it Take a poor Soul that is convinced of his sins by the Law yet doth hee not see the foule filthy and odious nature of his sins and how exceedingly every sin he commits is aggravated and how sad by reason of sin his condition is as doth another poor Soul who sees his sins and himself a sinner in the Gospel and by the Gospel A poor Soul that sees his sins through the vail of the Law never comes to see the odiousness of sin nor to hate sin for it self nor the aggravations of his sin as doth that Soul which beholds the same in the Bloud of Jesus in the glasse of the Gospel A poor Soul that sees his sin by the Law doth not see in what a miserable and undone condition hee is in by reason of his sin hee sins to day and hee sees and knowes it and knowes too that he hath deserved thereby eternal death and perhaps his Conscience gripes him for it but to morrow hee runs to his praying and vowing and covenanting and here hee licks himself whole againe thinks to make God amends by future obedience for former disobedience and when he hath been drunk wanton uncleane cheated his Neighbour c. presently he runs to praying and confessing and resolving to change his course of life and doe thus no more and then hee thinks all is well and the scores are crossed between God and him Thus the poor Sinner conceits no danger but blesseth himself that hee hath done God no injury and therefore God means him no ill and so all is well and he is happy when alas poor soul hee is meerly gull'd hee feedeth on ashes as the Prophet speaks a deceived heart hath turned him aside so that he cannot say Is there not a lye in my right hand Whereas when a poor Soul comes to have the grace of God discovered to it or the Gospel opened unto it and it embraceth the same it then comes to see the odious and filthy nature of its sins how every sin peirced Christ wounded him made him who is blessed for evermore to lye under a Curse how exceedingly every sin it commits aggravated being committed against grace and mercy c. O then it sees that there is no way in the world to bee delivered from its sins but by Jesus Christ no righteousnesse will stand it in stead but Christs whereas before it thought its praying and reforming the works of its owne righteousnesse would have saved it now it sees that all is nothing sin is of so deep a dye that there is nothing in the world will or can wash it out but the bloud of Christ 5 Because there is nothing of a more contrary nature to sin than the grace of God is the best way to destroy a contrary is to oppose its contrary to it if you would put out Fire throw water upon it if you would have your Chamber free from Darknesse open the Window and let in the Light contraries fight and endeavour to destroy each other and the more contrary things are the more doe they endeavour to doe it Now there are no greater contraries than Sin and the Grace of God are Sin is the greatest darknesse the grace of God is the greatest light and therefore these two are in continual fight and labour to destroy each other in which Combate the Grace of God ever prevailes as the light of the Sun being the greatest light doth ever expel darknesse when ever it comes let it be ever so much All light is contrary in its nature to darknesse yet if the light be but small and the darknesse great wee see in will not expel it So may I say the Law is in its own nature holy just good spiritual contrary to sin yet because it is but a little light in comparison of the grace of God as it were the shining of a Candle to the Sun and sin being the greatest darkness it doth not therefore overcome and expel the same And hence the discovery of the grace of God is the most effectual means to kill sin because it is of such a contrary nature to sin that either sin must destroy it or it will destroy sin but sin never being able to doe the one it will and doth in all those Souls which hear and receive the same by degrees doe the other Vse 1. Then 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 Hypocrites to make persons loose and prophane when indeed this is altogether false and an abominable slander of the Free Grace of God the grace of God is the greatest motive and means to holinesse that is in the World and if that will not mortifie sin to be sure nothing else will doe it Men may talk of the Law and the terrours thereof and the thunderings of Hell and Damnation as the only means to kill sin but sure enough if the grace of God will not doe it these never will it is one thing to have sin killed another thing to have it bridled the Law may put a bridle upon a mans sins and lusts but it never kills them but grace that kills sin Therefore it is an injury offered to the grace of God to say of it that it makes men Sinners it makes them loose c. for it doth the contrary Shall we sin because grace aboundeth no God forbid Thus grace reasoneth Vse 2. Then wouldest thou overcome thy sins study the grace of God more the more God lets the light of his grace into thy Soule the more shalt thou finde thy sins to dye Many poor Soules there are which strive against their sins and labour to keep up their hearts in waies of obedience c. and yet little fruit comes of all their toyl and sweat and tiring themselves why because they weary themselves out in a way of works to get that which is to be obtained only by grace they seek after Righteousnesie and Justification and Holinesse and Sanctification not by faith not from the grace of God but as Israel did by the works of the Law and so doing it fares with them as with Israel they doe not obtaine that which they seek for Poor Souls you cry out O my sins my sins I cannot subdue them such and such a lust is too hard for me and what is the cause why this you think to get the mastery of your sins by your works and this wil never doe it Let mee tell you a little the road you go in to mortifie and subdue sin you finde sin strugling within you and overcoming you well now saith the soul by Gods help I will overcome this sin hereupon thou takest up a resolution to change thy course of life and to avoid all occasions whatsoever that should draw thee to sin This resolution it may be doth not hold thy sin masters thee and thy
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-Law-work though the object of faith be of Gospel-revelation now if a law-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
but thou shouldest submit to Gods will and take it well though thy portion bee lesse than anothers 5 Consider That thou mayest have fewer smiles than another and yet no lesse of thy Fathers love than he hath The young childe hath alwayes most smiles but the eldest as much of the Fathers love as it Put case I am continually sorely oppressed by Satan and buffeted through manifold temptations how shall I submit to the will of God in that condition Ans 1. Consider Thy condition is not worse than the condition of other Saints hath been yea than Christs himself was 2 Consider God hath the disposing of Satans rage and his design in it 3 Consider That temptations in themselves are gainful things Hence 1. Wee are not to pray against temptation absolutely because great good may bee in it 2 Wee are commanded to count it all joy when wee fall into divers temptations 3 A blessing is pronounced to the soul under temptation Quest But wherein is this gain of temptation Ans 1. Temptation makes discovery of that corruption that is in the heart which perhaps before we saw not Peter was confident and saw not that he was weak till upon a temptation he fell 2 Temptations are preventions oftentimes to other sins Pauls pride was prevented by his buffeting 3 Temptations make the soul more frequent in running to God many a Prayer is put up of him which had been omitted had not a temptation driven them Pauls temptation makes him pray thrice often 4 Temptations make us keep closer to Christ our refuge when a man knowes an enemy lies abroad he will keep close to his Fort or Hold another that feares no enemy wil wander 5 Temptations give a soul skill make him a wise experimental Christian often engagements makes a skilful subtil Souldier Temptations skill a man in the stratagems and method of Satan when a man knowes his enemies stratagems he can prevent him and in the methods and deceits of his owne heart whilst it juggles with Satan knowledge by temptation is learning dear bought that a man will keep 6 Temptations make a soul vigilant and watchful when men know an enemy is near they set Guards keep Centinels 1 Pet. 5.8 Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour If a man knew a Lion was in the Field he would not as a drunken man lye sleeping there 7 Temptations shew us where and in what thing we are weakest 8 Temptations fit us to be a relief to others old Souldiers skilled in feats of VVarre are fit to be Leaders and Commanders God lets some be tempted to fit them to releive others 2 Cor. 1.3 4. Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 9 Temptations rub off the rust of our Graces by keeping them in continual action lay a thing by it rusts and we use it not temptation puts us upon necessity of using our Graces when else perhaps we should lay them by this keeps them from rust Temptations drive us to act faith forceth us to repent causeth us to be low humble sets our love to God on work when we see his pardoning grace 10 Temptations make us live upon glory in grace without strength without 2 Cor 12.9 And he said unto me my grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me 11 Temptations make the groanings of the soul after Heaven greater the thoughts of Heaven the sweeter We groan saith the Apostle 2 Cor. 5. begin being burdened burdening causeth groaning 12 Temptations prepare for consolation Christ after temptation hath Angels ministring unto him but note 1 That we must not expect the consolation upon the end of every particular temptation Christ had three great temptations and in these three temptations of all sorts were wrapped up and he passeth thorow them all before his consolation comes 2 Nor must we expect the consolation suddenly within a little while Christ is tempted forty dayes and nothing else but tempted hath no abatement all that time before his consolation comes Now consider the great gaine of Temptation and this will help thee to submit to the will of God in case he suffers thee to lye under them But put case my condition bee not only oppressions by temptation but temptation and corruption together corruption creeps in with the temptation and prevails what shall I doe how shall I submit in this case Ans Before I give in my answer take these Cautions 1 That the actings of Corruption being a thing contrary to Gods will I am not to understand submission to Gods Will in case of corruption thus as 1 That I should give place to corruption 2 Be contented with the breaking of it forth 3 Forbear praying against it or 4 Not be humbled for it or 5 Not watch against it 6 Lessen it if overcome thereby But I am to understand it thus viz. That sith corruption could not act were it not the will of God to suffer it therefore all the aforesaid things being done by me constantly and corruption notwithstanding prevailing I am then after this manner in such a case to submit to Gods VVill. viz. Lay my self before God and say O Lord if it were not thy will to suffer it this corruption could not prevaile against me it doth prevaile and I know not what to doe but here I lye I have deserved to be scourged with Scorpions and if it be so thou wilt whip me with the sharp rod of my corruptions here I lye though I abhor the thing it self yet as it comes in a way of deserved punishment so Lord here I am if thou wilt beat me with it here I lye Now having shewed the nature of this submission to help us in the thing for this is the bitterest Pill of all other to the gracious heart take these things 1 Consider that God in all the breaking forth of corruptions in his hath a designe that lies deeper than the Devils designe or the designe of thy owne heart The Devils designe in putting forward some corruption is to shake faith the hearts designe to please it self God hath a design lies deeper and when the time of mercy is come and the work ripe for God to put his designe in execution Gods designe which lies as a Mine at the bottome will spring and blow up the corruption and the designe of the Devil and mans heart therein altogether This is clear in the case of Peter in his fall was a great designe of Satan another of his cowardly heart but Christ had a designe lay deeper which afterwards takes place
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
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
times of the Law God gave his Spirit but only to some few extraordinary men as Prophets c. in the beginning of the Gospel God poured it downe upon many more upon Apostles and many Brethren but not all but now in the last daies upon all flesh for I take it that this Prophesie of Ioel relates to the last daies though in the beginnings of it it was fulfilled in the Apostles time add so Ierem. 31.34 And they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall shall know me from the least of them unto the greatest of them saith the Lord speaking of the last daies it is said They shall all know me So Isa 65.20 The childe shall dye an hundred years old i. e. in knowledge very Children shall have the Spirit poured downe upon them O what a glorious time will this be when all the Saints shall be filled with the Spirit when you cannot goe to a Saint but you shall finde Gods Spirit breathing in him and how should this stirre up every one of us upon whom these last daies are coming if not come to labour after the Spirit Is it not a shame that the nearer this time comes the more Carnal instead of Spiritual we should be Obs 3. All grace it from the Spirit of God the spirit of grace we have no grace in our Nature but all is from the Spirit as the fruits thereof Gal. 5.22 23. But the fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance Obs 4. The gift of the Spirit is the gift of Free Grace This is taken from those words the Spirit of Grace interpreted in the latter sense Obs 5. One maine and special work that the Spirit of God puts Souls upon where it is is the work of Supplication or Prayer and Supplications the Spirit coming from God it loves much to be carrying out those Souls where it is to God Prayer it is a Natural work to that Soul where the Spirit is and as the Spirit of God puts Souls upon Prayer so the Spirit of God acts the Saints in Prayer or as the Apostle saith Rom. 8. Prayes in them sometimes by enabling them with words sometimes by filling them with groanes unutterable i. e. a Soul that prayes by the Spirit hee hath inward groanings for many things more than hee can utter it may be he speaks one Petition and at that instant groanes for twenty the groanings of the spirits in the Saints hearts whilst they are in prayer being farre more large and extensive than the expressions of the mouth are or can bee and which may bee a matter of abundant comfort to us the answer of God is not according to the expressions of our mouth but the desires and groanings of his owne Spirit O would we know then how to pray as we should let us labour for the Spirit we shall never pray without it perhaps we may speak good words and fine expressions as many can who yet never prayed in their lives and know no more what Prayer means than I know the way to Rome but alas prayer doth not lye in these things in speaking good Language and putting up fine Petitions if that be all no Prayer is another thing it is the breathings of the Spirit in the hearts of the Saints after God and to God many times that soul prayes and that excellently powerfully who perhaps is not able to speak a word or if hee do hee is not able to speak ten words true sense together when as another which speaks fluently and orderly and that for houres together perhaps prayes not a word all that time Observ 6. In the last dayes there shall bee a greater powring forth of the Spirit than ordinary This I gather from the last thing in opening the words viz. the time when this shall bee that day Hence the word pouring is much used when the giving of the Spirit in the last dayes is spoken of denoting an abundant measure of the Spirit which shall at this time bee given forth for what was formerly wherein God did as it were drop his Spirit now hee poures it forth and the reasons are because God hath greater works to do in the last dayes and the Church comes nearer to mans estate and the people of God have more and greater enemies to incounter with than in former times they had and therefore God gives them more of the Spirit what a mercy then is it to be brought forth and to live in the last dayes And how doth it call upon us all the nearer these times draw on to bee the more spiritual Thus much for the Observations from the first part of the words I come now to the second the effects of this powring forth of the Spirit They shall look on him whom they have pierced Observ 7. The sins of beleevers do pierce Jesus Christ This is implied in that they look upon him whom they have pierced Observ 8. Christ must bee looked upon as pierced by us before wee can mourn They do not mourn nor shed a tear till then Observ 9. When Christ is looked upon as pierced by us then wee shall mourn They look on him and do mourn Observ 10. That mourning which ariseth from the beholding of a pierced Christ is a very bitter and grievous mourning And they shall mourn for him as one mourneth for his onely Son Observ 11. None can thus look upon Christ or mourn for him but only those upon whom God pours his Spirit I will poure out my Spirit and they shall look and they shall mourn I shall wave all these and pitch upon one Observation from the latter part of the words which is this viz Observ True Gospel-humiliation doth arise from a looking upon a pierced Christ In the opening of this point I shall shew 1 That it doth not arise from any other thing and doth from this 2 What manner of looking upon Jesus Christ that is which doth beget true mourning or Gospel-humiliation 3 How this Gospel-humiliation is begotten in the soul from a looking upon Jesus Christ Of the first That it doth not arise from any other thing and doth from this 1 It doth not arise from nature There is a kinde of humility in many a man by nature but this is not Gospel-humility and there is too a natural sorrow but this is not Gospel-humiliation This is an herbe that grows not in Natures garden any other humiliation saving Gospel-humiliation may grow there 2 It doth not arise from imitation of others the examples of others Some things which are not natural are done by imitation as an Ape will do many things by imitation which are not natural but this doth arise from hence seeing another humbled and imitating him 3 It doth not arise from a sense or discerning of sin in a man Many there are who see their sin and will acknowledge the same natural light
for our justification declaring himself to have gotten the day of the Law Sin Hell and the Devil all the enemies of our salvation and likewise alluring us hereby that wee are already in him acquited God having forgiven us all our trespasses and shall assuredly one day rise as hee is risen to live with him in glory hereafter when this our corruptible shall put on incorruption and this our mortall shall put on immortality and death shall bee swallowed up into victory Again which our hearts should bee much taken up with How that Jesus Christ being now risen hee as the common person of the Saints and as a glorious Conqueror is ascended up into heaven herein triumphing over Principalities and Powers which he by his death had spoyled making a shew of them openly and leading captivity captive where being arrived hee is sate down at the right hand of the Father upon the Throne of Majesty in the heavens having Angels Principalities and Powers made subject unto him and all his enemies under his feet himselfe being invested with Majesty and Glory Sovereignty and Power Authority and Judgement all which hee improves for the good of his Saints Again farther How that the Saints as considered in him their common person are quickned together with him and raised up together and made to sit together in heavenly places being sharers and partakers with him in his life and death in his humiliation and exaltation hee personating them in both having his wisdome righteousness riches holiness made over to them so that they are compleat in him and of his fulnesse doe receive grace for grace Again yet farther how that Jesus Christ being now in the heavens is there imployed in making preparation and providing mansions for his Saints against they come thither and is continually ready to and busied in presenting the wants and petitions of his people to his Father hee also himselfe in all our exigencies and under all our infirmities making intercession for us so that wee are for ever safe and secure from all fear and danger hee ever living to make intercession for us From whence when all his Elect of Jew and Gentile shall bee called home hee shall gloriously come attended with his mighty Angels and ten thousands of his Saints when as the Spouse being arraied in fine linnen clean and white hee shall take her to himselfe and celebrate his glorious Marriage and having done justice upon all her enemies here below and judged quick and dead shall triumphantly carry her with himselfe into his Fathers Kingdome where shee shall for ever bee with him where hee is beholding the glory the Father hath given him and injoying with him fulnesse of glory fulnesse of joy and pleasures for evermore Again yet farther the thoughts whereof our thoughts should bee exercised about how that in the mean time that his people might bee gathered together and made meet to bee partakers of the inheritance of the Saints in light hee hath and continually doth send forth his Spirit the great promise of the Father together with Messengers and Ambassadors having the everlasting Gospel in their mouths whereby those which everlasting love did in the beginning choose out of the world and predestinated to the adoption of Sons are in time through grace called and actually and personally having precious faith given unto them justified from all their iniquities united to him made children heires of God and joynt heires with Christ sanctified by the Spirit and through the applying of the blood of Jesus have their consciences purged from dead works to serve the ever living and true God daily going on from faith to faith and strength to strength till in the end they attaine the Resurrection of the dead and come to behold God in Sion Finally seeing and considering what glorious things are through grace wrought and prepared for us and which are in part and shall be in Gods time fully given to us it should bee the continual exercise of our hearts and that which wee should bee much taken up with how wee may come to attain and enjoy these things so as may make for the glory of God the good of others and our own comfort more It should bee our continual querying O how shall I come to know more of Christ more of the love of God in Christ How shall I come to beleeve in Christ more to live by faith more to injoy the fruit and comfort of my election through grace my redemption justification by Christ adoption in him union with him more How shall I come to bee more sanctified by the Spirit made more conformable to him have more of his Image imprinted upon mee feel him more in his Death and Resurrection have more fellowship with him in his sufferings O how shall I come to have corruption in mee daily more mortified my pride mortified my unbeleefe mortified my corrupt affections and passions mortified my luke-warmness earthly-mindedness deadness formality in duty mortified How shall I come to have my graces more quickned my faith love godly-sorrow humility self-denial patience thankfulness contentedness quickned O how shall I have a heart carried out more to glorifie God in the place calling I am in time opportunities I have How shall I have a frame of heart to go about the service of God more freely willingly cheerfully and to act in it more purely sincerely every day than other Such things and questions as these are I call Spiritual things and they are the things our hearts should bee exercised about Object Must a Saint onely bee exercised about Spiritual things are there not some external things which a Saint must exercise himselfe in and about Answ Yes there are outward Civil imployments which a Saint as a man is with moderation to bee exercised about And also there are outward Ordinances and institutions of Jesus Christ which a Saint as hee is a Christian out of obedience to his Masters command so far as the same is made clear to him is to bee exercised in and about in exercising himselfe in which though the things themselves are external yet hee injoyes much inward and spiritual communion with Jesus Christ therefore I do not oppose spiritual things to all things external neither would I bee so understood For though the Kingdome of God doth not consist in meat and drink yet meat and drink are usefull in their place and men in an ordinary way cannot live without it But now when I speak of a Saints exercising himself in spirituals I oppose spiritual 1 To things expresly forbidden which are simply in themselves evill and sinful being things not convenient nor becoming Saints Eph. 5.3 4. But fornication and all uncleanness or covetousness let it not bee once named amongst you as becometh Saints neither filthiness nor foolish talking nor jesting which are not convenient Prophane courses become no man but worst of all a Saint 2 To things light and frivolous Things indeed unworthy the thoughts of a Saint
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
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
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
work hee doth as it were give command to have heaven doores set open for poor sinners to come in though yet there was no need of this heaven being prepared and furnished by the Father on very purpose for them to come thither But both to shew their willingnesse and desire of the thing speak thus as also to confirm and strengthen the faith of poor souls in coming to Christ For suppose it should bee which never will bee that there should bee a time wherein the will of the Son should decline the work of the salvation of poor sinners yet is the Fathers will so much in the thing that hee would as it were lay a command upon the Son to do the work And again suppose it should bee which never to all eternity will bee that there should bee a time wherein the Fathers will should draw back yet then the will of the Son is so much in this thing that hee would as it were give mee leave with reverence so to speak lay a command upon the Fathers will to bring it up to the thing The Holy Ghost using this manner of speaking not as though there were or ever would bee any such thing that either the Father or Son should be unwilling but onely to speak to our capacity who being poor finite creatures can no way conceive of these infinite mysteries of the Gospel but as they are by a certaine kinde of periphrasis or circumlocution of speaking making us by severall things and words to understand something of one thing unfolded to us it expresseth it selfe after this manner One place more I shall mention and that is in Joh. 10.27 28 29 30. where we have the wills of either mentioned together with an engagement of their utmost power and ability in the Salvation of Sinners the will of Christ vers 28. And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand Of the Father vers 29. My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand Of both conjoyned vers 30. I and my Father are one as if Christ should say My Father and I are not only willing to save Sinners but we are resolved to doe our utmost against all those which shall appear enemies to this work we are not only willing to save them but we will save them over the heads of their Adversaries maugre all opposition of men or Devils that shall be made against this work we will not only carry them to Heaven but doe our best also against all such as shall attempt to snatch them out of our hands as we are carrying them thither Thus much for clearing the truth of our Proposition that it is so I now come to give some reasons why it must needs be so In prosecution whereof I shall seemingly divide that which is most intirely one viz. the Will of God and Christ shewing you in several 1 Why it must needs be that God the Father is willing 2 Why it must needs be that God the Son is willing that Sinners should be saved 1 For God the Father of whose will is the greatest doubt with poor Sinners we look upon Christ as made up of Mercy and Love but on God the Father as an austere Man to free us from such thoughts and jealousies of the gracious God I shall lay down some Reasons to shew why God the Father must needs be willing that poor Sinners should be saved 1 Because God the Father hath decreed from all eternity to save Sinners he hath enacted the same above and made it a Statute Law in Heaven that Sinners should be saved which clearly argues that he was willing for what other thing was there to bring forth this decree but his owne Willingnesse He worketh all things after the counsel of hit owne will Ephes 1.11 if therefore the Father then were willing then must he of necessity be willing and as willing still seeing in Himself and in his Decree which is Himself he is immutable and changeth not so that once having through the immutable counsel of his owne will decreed to save Sinners he to all eternity this decree being an immutable Law and an irrepealable Ordinance of Heaven remaineth willing to save sinners To this decree for the confirmation of our faith he hath added his Oath and Seal 1 His Oath Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us not that the Decree of God needed an Oath for the confirmation of it it being firme and unalterable in it self but only to shew unto the Heirs of Promise the immutability of his Counsel God to an immutable decree addes another immutable thing viz. an Oath that so by two immutable things wee might have strong consolation for should we suppose that the decree of God should be broken yet Gods Oath bindes him to to be immutable 2 His Seal 2 Tim. 2.19 Nevertheless the foundation of God standeth sure having this Seal the Lord knoweth them that are his Gods decree of Election the foundation of the Saints happiness it hath a Seal not as I said of the Oath that it needs any Seal it being as firme without the Seal as with it but to raise our faith the more God bindes his decree with an Oath an Oath for confirmation in things among men being an end of all strife and he ratifies the same with a Seal an usual way of confirming Deeds and Evidences amongst men 2 Because the Covenant made between God and Christ requires it This Covenant we have expressed as saith the Learned Ames 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 he shall see his Seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand VVhere the conditions on Christs part are that he must be bruised put to grief his Soul made an Offering for sin on Gods part that he should see his Seed his Sons and Daughters the fruit of his Travel prolong his daies and the pleasure of the Lord should prosper in his hand Now such a Covenant being made and Christ having already performed his part thereof it must needs be that the Father must be willing poor Sinners should be saved because otherwise he should break his Covenant made with his Son 3 Because the glory of several of the Divine Attributes calls for it God should loose abundance of the glory of his Attributes should he not save sinners As 1 Of his Mercy and Free Grace whereupon should he bestow the riches of his mercy should he not make poor
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
Therefore the latter is truth also Arg. 11. If the substance of those things which are required in the Moral law are either commanded in the Gospel or promised to Gospel-times then doth the Law remaine a rule to Saints even in Gospel times But the first is true To give particular instance Doth the Law in the general require of us to love God with all our heart soul might strength and our Neighbour as our selves And doth not the Gospel every where command these things Come to the first Table Doth the first Commandement require of us to love serve obey one God and the true God Doth not the Gospel require this Doth the second Commandement require of us that wee should worship God in his own way forbidding all false Idol-worship Doth not the Gospel also do this 1 Cor. 10.20 21. 2 Cor. 6.14 15 16 17. Doth the third Commandement require sanctification of Gods Name and doth not the Gospel even this also Jam. 5.12 Doth the fourth Commandement injoyn us to keep holy the Sabbath and is not this promised to Gospel-times yea the purest times of the Gospel Eze. 44.24 and I take it for this reason the Command of the Sabbath is mentioned both in the Moral the Ceremonial and Judicial law in the Judicial law to teach us that the keeping holy one day of seven is natural in the Moral to teach us it is Moral in the Ceremonial to let us see that it is Evangelical the Ceremonial law being but the Gospel in Types and Figures Come to the second Table Doth the fifth Commandement require obedience to Superiours And have wee not the very words of it Eph. 6.2 And as for the other five wee have them all summed up together Rom. 13.9 Therefore must the Law bee a rule in Gospel-times Arg. 12. If the Moral law in the substance thereof is no other than the Law of nature then is it a rule in Gospel-times for it would bee absurd to say the Gospel sets us at liberty from the Law of nature so as that it is no sin to violate the Law of nature either by neglecting what it teacheth to do or acting what it teacheth to abhor But the antecedent is true Rom. 2.14 15. The Gentiles doing by the light of nature the things contained in the Law doth prove this that the very things of the Law are in nature the Moral law being as a written external copy of the Law of nature Therefore the consequent Arg. 13. If it bee sin in a beleever under the Gospel to do contrary to what the Moral law requires then is the Moral law a rule to him For where there is no Law there is no transgression Rom. 4.15 But who in his right wits would not say that put case a beleever should commit Idolatry blaspheme God prophane the Sabbath bee a Murderer Theese Adulterer c. that hee doth not sin if hee sin hee transgresseth a Rule and it so then the Moral Law which forbids these things is a rule to him Arg. last If Saints in Gospel-times are commanded in an especial manner to remember the Moral law then is it a rule to such in Gospel-times But the antecedent is true Mal. 4.4 why after the rising of the Sun of righteousness and Saints thriving and flourishing under his bright and warme beams are wee commanded to remember the law of Moses but to shew that that very same Moral law which was once given forth by the hand of Moses was to remain a rule to Saints even in the purest and brightest Gospel-times The conclusion is That the Moral law or the Law of the Ten Commandements doth still remaine as a rule to Saints in Gospel-times Hence it follows that by abolishing the Moral law as Hagars rule the rule of the Old Covenant we have not abolished it as a rule nor lost any iota of the substance of the Moral law but rather confirmed the whole in Sarahs the New Covenants hands In a word the summe of my Discourse hitherto about the Moral law amounts to this viz. That the Moral law is now by Christ the great King and Law-giver of his people transplanted from a more barren into a more fruitful soyle from an Old Covenant into a New and better Covenant which Covenant because it is everlasting therefor the Law being now therein is become permanent and everlasting also Yea to the end that the Law might be stable and continue for ever it was therefore necessary it should bee transplanted hither the Covenant in which it was before being as the Apostle tells us decayed and waxen old yea ready to vanish away Heb. 8. last So that wee may truly say with the Apostle Do wee make void the Law through faith God for bid nay we establish the Law 3 Hence wee may learn That the very same worke or duty for the substance or matter of it done by one may bee a Legal worke done by another an Evangelical The difference betwixt Legal and Evangelical works is not a material but a formal difference Hagars children keep the same Law and do the same works for substance that Sarahs do Hagar holds forth the Moral law to her children and saith this is my rule obey it Sarah likewise holds it forth to her children saying And this is my rule obey it So that there is no difference betwixt the seed of Hagar and Sarah as to the substance or matter of that rule they walk by for both have materially one and the same rule proposed to them and both strive and indeavor a conformity to that rule yet the action of the one is but a Legal worke the action of the other an Evangelical The reason of this difference lyes in what hath been formerly said Hagar proposeth her rule to those that are her seed as a bare rule telling them onely what is their duty and pressing them to the doing hereof by severe Threats on the one hand in case they bee found defective but in a tittle and alluring promises of reward on the other in case they prove obedient in all things to her commands but gives them no strength to walk up to that rule so as that they may either escape the evill of the threat or obtaine the good of the promise Hence Hagars Children in case they could perfectly obey yet their obedience could bee no more but a pure legal obedience that is obedience springing from themselves as the efficient cause and motive terminating in themselves as their ultimate end or to speak more plainly obedience done in and by their owne strength to and for their owne benefit either to avoyd some evil feared or procure some good desired which is properly pure legal obedience when what a man doth hee doth by himself and to himself But now Sarah though shee propose the same rule to her seed yet in a different way or manner for together with the rule shee giveth to her Children strength to keep it cutting off withall from this rule the
then would their trust be This trust in Ordinances was so great as that they did under it shrowd themselves in iniquity Micha 3.9 10 11. They commit all manner of iniquity and yet leane upon the Lord trust in him conclude for certaine hee was amongst them no evil should befall them What makes them conclude thus O they had the presence of Ordinances though they did sin and rebel yet they had their Temple among them and could offer up Sacrifices for their rebellions and this they thought made amends for all therefore when God will destroy their false trust he threatens them with the ruine of their City and their Temple the place of their worship vers 12. And because of this horrid abuse of their Sacrifices and Offerings making them by reposing their trust in them a most abominable Idoll God speakes disdainfully of their Sacrifices though yet they were things of his own appointment Hos 8.13 They sacrifice flesh for the sacrifice of my offerings and eat it but the Lord accepteth them not Now will hee remember their iniquity and visit their sins as to say Do they indeed sacrifice no such matter they onely bring mee a little flesh which I regard not but will punish them for it So Isa 66.3 Hee that killeth an Oxe is at if hee slow a man hee that sacrificeth a Lamb as if hee cut off a Dogs necke hee that offereth an Oblation as if hee offered Swines blood hee that burneth Incense as if hee blessed an Idol I count saith God your Sacrifices no other but as so many most abominable and detestable iniquities Memorable is that of Abijah 2 Chron. 13. whose faith riseth very high vers 12. Behold God himself is with us for our Captain O children of Israel fight yee not against the Lord God of your Fathers for you shall not prosper And by this faith a most glorious victory is obtained vers 18. Thus the children of Israel were brought under and the children of Judah prevailed because they relied upon the Lord God of their Fathers But what was this faith built upon why in great part though not wholly upon Duties and Ordinances as see vers 10 11. But as for us the Lord is our God and we have not forsaken him and the Priests which minister unto the Lord are the sons of Aaron and the Levites wait upon their businesse And they burn unto the Lord every morning and every evening burnt Sacrifices and sweet Incense the Shew-bread also they set in order upon the pure Table and the Candlesticke of gold with the Lamps thereof to burn every evening for we keep the charge of the Lord our God Obedience to the Commands and Institutions of the Lord and the presence and injoyment of Ordinances are two principal things upon which these high expressions of faith are grounded And observe notwithstanding the faith of this King did rise to so great a height yet was it not a true faith for of the same person it is said 1 King 15.3 That he walked in all the sins of his Father which he had done before him and his heart was not perfect with the Lord his God as the heart of David his Father So that there may be great faith springing from Duties injoyment of Ordinances which yet notwithstanding is not true faith it is the faith of the Old Covenant but not the faith of the New 3 For Outward priviledges what confidence did the Jews lay in this external priviledge of being Abrahams seed Joh. 8.33 yet John Baptist tells them plainly that the foundation of their faith was an empty thing and would prove but a lying vanity Matth. 3.9 Thinke not to say within your selves we have Abraham to our Father as to say do not boast of this lay not your confidence here for I tell you it will deceive you you will finde a lie in it Such a confidence wee read of Ezek. 15.16 But thou didst trust in thine own beauty and playedst the Harlot God having by crowning Israel with many outward mercies and priviledges made them a Renown among the Heathen and very beautiful in the eyes of all through his comeliness put upon them vers 14. they presently lay a trust build a confidence upon this But thou didst trust in thine own beauty and what followed and playedst the Harlot False trusts do but open the door and lead to sin Notable is that place Isa 48.1 2. Hear yee this O house of Jacob which are called by the name of Israel and are come forth out of the waters of Judah which swear by the Name of the Lord and make mention of the God of Israel but not in truth nor in righteousness For they call themselves of the Holy City and stay themselves upon the God of Israel Observe here is a very great confidence laid upon an outward priviledge God by vertue of the Old Covenant gives himself as I have formerly said to Israel to be their God in a peculiar way so as that hee was not so the God of any other people this was a very great and glorious priviledge though no other as hath been observed but a conditional mercy which might bee forfeited and lost They ate too so taken with this that saith the Prophet they make mention of the God of Israel i.e. boast much of this God as their God yea saith the Prophet They stay themselves upon the God of Israel i.e. build much faith upon this that they are Israelites and God is the God of Israel therefore surely God loves us we must be happy yet observe all this boasting and beleeving was but a counterfeit They make mention of the God of Israel they stay themselves upon the God of Israel but not in truth nor in righteousnesse 4 For experiences and faith built upon them the example is famous Psal 106.11 12 13. God works a very glorious deliverance for Israel the waters cover their enemies not one is left What then What doth the experience of this miraculous deliverance work in them why see vers 12. Then beleeved they his words they sang his praise Now they beleeve yea so beleeve as that their hearts are filled with joy their mouthes with praises but observe this faith built upon experiences soon dyes as in the following verses They soon forgat his works they waited not for his Counsel But lusted exceedingly in the wildernesse and tempted God in the Desart And he gave them their request but sent leannesse into their souls Minde it Those that but just now had fat flourishing souls they beleeve sing praise their soules are presently lean Such is all the fatness and flourishing of the Old Covenant a dying fading thing 5 For Providences what faith doth Saul build upon a Providence 1 Sam. 23.7 Hee is hot in persecuting David David flying from place to place enters Keilaâ— a walled Town Saul hears of it presently cries out a Providence God hath delivered him into my hand as to say I have hitherto feared
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