justification from death eternal hath respect to his passive Rom. 5.10 Christs Passive obedience viz. his death and sufferings is that frees us from condemnation for herein hee bare the curse of the Law and was condemned for us So that all the free dome poor souls have from that guilt which is brought in by sin and the consequence thereof viz. a sentence of condemnation here with its effects and the final execution thereof hereafter is by the death of Christ his blood his passive obedience 1 Joh. 1.7 Rev. 1.5 Hence these and such like Scriptures which attribute justification to the blood death and sufferings of Christ speak not of justification fully but onely of a part of it viz. Justification from death eternal Hence also wee learn how exceedingly every Saint is beholding to Christ for dying for had hee not dyed wee had been all to this very day under the fearful sentence of condemnation with all the effects thereof and should have been under the final execution thereof for ever in hell hereafter and also for fulfilling the Law of God actively for him which had hee not done though his death shoud have freed him from hell yet could hee not have had an entrance into Heaven 4 But wherein doth it appear that this freedome from condemnation is such a great and glorious priviledge Answ 1. Is it not a great and glorious priviledge for a man to have all his accusers mouths stopped This is the priviledge of those who are freed from condemnation Suppose a Malefactor under sentence hath a pardon that very act stops all his accusers mouthes as to that thing for which hee was condemned So the act of Gods pardoning grace stops sins mouth consciences mouth the Devils mouth As there can bee no legal condemnation without a precedent accusation so there can bee no accusation as touching things remitted after pardon When Satan accused Joshua Zach. 3. begin Christ stops his mouth Is not this a brand plucked out of the fire So when the Devil accuseth any soul which hee hath delivered from condemnation Christ stops his mouth is not this Satan one whom I have freed from condemnation Have not I plucked him out of the fire Are not his sins pardoned Why then Satan doest thou rake up these old businesses again 2 Is it not a great and glorious priviledge to bee freed from that which to bee under would make one unspeakably miserable for ever Soules freed from condemnation are so under condemnation and under the wrath of God which burnes like devouring flames of fire I Under condemnation and under all the plagues and judgements of God under the weight of all thy sins each of which will one day weigh like a mountain of lead under all the dreadful curses of the Law under the sting and biting of a tormenting conscience under the power of the Devil under all afflictions as legal punishments for sin c. 3 Is it not a great and glorious priviledge to have ground to beleeve that I shall injoy an eternal life with God in glory after this short life is ended This is the soules that is freed from condemnation Christ would never have freed him from the one but in order to the other Hee would never have plucked him out of hell but in order to the putting him into Heaven and therefore once freed from hell and thou art safe for ever returning thither again Joh. 5.24 There is a passage from death to life but none back again 4 Is it not a great priviledge to bee in such a condition wherein I can triumph over all my enemies spiritual and temporal Soules freed from condemnation are in this condition they can triumph over sin because they see the guilt thereof taken away and have the promise and strength of Christ to mortifie it in them over the Law because the curse is gone Gal. 3.13 over the Devil because they see principalities and powers spoyled over death because it s but an entrance into life and so far as there is evil in it it s swallowed up into victory over hell because Christ hath delivered them from wrath to come over the malice reproaches contumelies of the world because Christ hath overcome the world and also they behold all the malice of the world bound up in a chain and that chaine to bee at the disposal of their Father 5 Is it not a great and glorious priviledge to know assuredly that although through infirmity I fall into sin yet sin shall never be laid to my charge This is that souls also which is freed from condemnation Rom. 8.33.34 6 Is it not a great and glorious priviledge to have a share and propriety in all that is Christs this is their's they are heirs of God and coheires with Christ and so Christs life death riches wisdome righteousness strength grace glory all is theirs 7 Is it not a great and glorious priviledge to have all our afflictions and crosses turned into blessings and mercies This also is their's they meet with no affliction but it is a mercy to them if in poverty their poverty is a mercy if in sickness if in temptation under reproach under losses yea death it self yet it is a mercy 8 Is it not a great and glorious priviledge to have God and the whole Creation at peace with a man This likewise is theirs God is at peace with that soul Col. 1.20 and all the creatures which are at war with others are at peace with him Such are in Covenant with God and being so God makes a Covenant for them with all the creatures as Job 5.23 Hos 2.18 9 And lastly Is it not a great and glorious priviledge to have all things working together for our good Health if wee can have it strength parts riches honours if wee can have them Satans temptations Gods hidings c. all things conspiring as it were our good This is the priviledge of called souls who are freed from condemnation Rom. 8.28 Object O but will some poor soul say Were I freed from condemnation surely the Devil would not bee so busie with mee by his temptations I should not bee so under his power as I am Answ 1. It is one thing to bee under the power of Satan by way of Divine permission God permitting Satan to have a power over thee another by way of voluntary subjection Christ was under the power of Satan by way of Divine permission when his body by Satan was transported from place to place So also Peter when hee was left to be winnowed by Satan and Paul when buffeted yet none under Satans power by way of voluntary subjection 2 Thy temptations rather argue that thou art freed from condemnation than otherwise Satan doth not use to trouble his friends but those that are his enemies or in a way to bee so Object But I finde corruption strong within mee which surely would not bee were I freed from condemnation Answ 1. It is one thing to have the guilt of
sin removed which brings under condemnation and another to have the being and acting of sin removed Paul had the guilt removed yet not the being or acting Rom. 7. 2 It is one thing to be under sin as sins captive another as sins servant Thou art under sin but is thy will against it The evil that thou doest doest thou hate and count it thy burden and hell desiring as earnestly the mortification as pardon of it thou art then not under sin as sins servant but onely as its captive as Paul was Rom. 7.24 and yet hee triumphs There is no condemnation Object O but were I freed from condemnation I should have more life in Duties Ordinances than I have Answ 1. There is a difference betwixt the having of life and the feeling of it do not say because thou doest not feel life therefore thou hast none 2 Thy feeling the contrary to wit a want of life argues thou hast it for a dead man feels nothing Use 1. See then what a vast difference there is betwixt the condition of one that hath interest in Christ and another mans the one is freed from condemnation the other is under it There is as much difference as is betwixt one man going up the gallowes to bee hanged and another going from the gallows with a pardon in his hand to the Court there to sit at the Princes Table 2 How blessed then is the condition of every soul interessed in Christ Such are freed from condemnation David Psal 32. saith Blessed is hee whose iniquities are forgiven Why because such a one is freed from condemnation take away the cause you remove the effects so take away sin and condemnation ceaseth the blessedness therefore lyes in this that such are freed from condemnation O who would not then seek an interest in Christ what Drunkard Swearer in this Congregation but would do it when the condition of such is so blessed A man when frantick or mad though condemned to dye yet hee thinks his condition as good as the best but when hee comes to himself and sees where hee is then hee cryes out O that I were in the condition of such a one and such a one So when men are mad after their lusts and besotted with them they think their condition good though under a sentence of condemnation but when such shall at the houre of death or judgement come to themselves and see where they are then shall they cry out O that I were in such a ones condition and such a ones Balaam when hee came to dye would dye the death of the righteous So when men come to dye O then that I were such a one whom if they could they would have hanged while they lived 3 Then how great a sin and how much below their condition is unbeleef in the people of God Soul hath Christ freed thee from condemnation and wilt thou distrust him for salvation And doth Christ say as much to thee and wilt thou by unbeleefe give Christ the lye Deale not thus O soule by thy loving Saviour 4 This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not interest in Christ and such and onely such are freed therefore all others are under it still 1 Art thou one who livest and walkest in prophane courses a Drunkard Swearer unclean person c. thou art one cast by this doctrine for as yet thou hast not interest in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walke in darkness wee lye and do not the truth If such have not fellowship with Christ then no actual interest in him communion flows from union if it bee a lye to say they have communion much more to say they have actual interest and consequently union 2 Art thou a moral man and restest here thou also hast as yet no interest in Christ Heathens many of them did excel in Morality yet knew not Christ The Scribes and Pharisees came behinde none of our Moralists yet hear what Christ saith to them Matth. 5.20 For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 3 Art thou a Religious man or an outward Professor resting here in thy outward Profession and the performance of some external duties Stand thou by too thou hast not as yet interest in Christ Rom. 2.28 29. For hee is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but hee is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Object But though I have not interest in Christ is there no hope for a soule in this condition Answ No continuing in it but mistake not hope there is thou mayest yet come to Christ and so come out of it and so although for the present thou hast not interest in Christ yet possibly coming to Christ thou mayest have it and then there is hope for thee I say soul which soever of these conditions is thine there is hope thou mayest come to Christ and in this way there is hope for thee Art thou a prophane sinner a persecutor read 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief Mark 3.28 Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme Art thou a moral man so was Nicodemus Joh. 3. Art thou an outward professor only and so an hypocrite indeed read Isa 65. vers 2. with 5. I have spread out my hands all the day unto a rebellious people which walketh in a way which was not good after their own thoughts which say Stand by thy self come not near to mee for I am holier than thou these are a smoak in my nose a fire that burneth all the day 5 And lastly This is comfort to the Saints against the guilt of all sin whatsoever Are souls in Christ freed from condemnation Then poor soul thy sins shall never condemn thee they may rob thee of thy peace and comfort here but shall never of thy Crown and glory hereafter they may bring corrections upon thee but never condemnation for thou art freed from that Amen SERMON II. ROM 8.1 There is therefore now no Condemnation THree Observations I have raised from these words 1 That it is a Saints priviledge to be freed from Condemnation 2 This comes from our in-being in Christ 3 Those who are freed from Condemnation are such who walk not after the flesh but after the Spirit I handled the First the last day now for the Second viz. Doct. That our freedome from Condemnation comes from our in-being in Jesus Christ In the
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
consolation here called therefore a Covenant of peace Isa 54.10 salvation hereafter 2 Sam. 23.5 Titus 2.11 Eph. 2.8 But the Old Covenant is such Heb. 7.18 19. Chap. 10.1 2 3 4. said in this respect not to bee faultlesse Chap. 8.7 and because of the weaknesse of it Christ is sent Rom. 8.3 Therefore cannot bee a Covenant of grace 10 That Covenant which pronounceth a curse of death to the breach of it a blessing of life to the keeping of it cannot bee a Covenant of grace for this is directly contrary to the tenour of the Covenant of grace But this doth the Old Covenant for the curse see Gal. 3.10 Cursed bee hee that continueth not in all things written in the book of the Law to do them This hath reference to that Covenant given forth by Moses which was the Old and therefore the Text is but a citation of his words taken from Deut. 27. last For the blessing wee have Rom. 10.5 Moses describeth the righteousnesse of the Law that the man that doth them shall live in them the Apostle speaks clearly of Moses Covenant and not the Covenant made with Adam the like we have Gal. 3.12 Therefore cannot the Old Covenant bee a Covenant of grace 11 The Old Covenant cannot bee a Covenant of grace because the establishing of it as such a thing had been altogether needlesse The reason is because the Covenant of grace was in being before it for the Covenant of grace had being immediately upon Adams fall in that great promise Gen. 3.15 in which promise was laid the foundation of the Covenant of grace for all Ages and Generations that were to come Afterwards the Covenant of grace comes forth again in the renewal of Adams promise with Abraham Gen. 12.3 And this was a long time before the Old Covenant was given forth upon Sinai so also before the Old Covenant was as yet come forth in the Type viz. before ever as yet Abraham knew Hagar Now when as the Covenant of grace had being already what need was there after this of establishing the Old Covenant as a Covenant of grace Nay Whether or no the establishing of it as such a thing would not necessarily have derogated from the Covenant of grace and seemed to render the Covenant of grace weak and insufficient that after it in away of promise was come forth into the world there should bee yet need of establishing the Old Covenant as a Covenant of grace The Apostle makes the Old Covenant weak for this reason because after it was given forth there was yet need of the coming forth of another Covenant Heb. 7.18 19. Chap. 8.7 viz. of the New not in respect of its first being for so as I have said it was from the beginning and long before the Old but in respect of the publication of it in its full lustre and glory Now whether by the same reason do not wee render the New Covenant weak in case that after it had being in the world wee bring forth the Old as a Covenant of grace 12 Arg. If the Old Covenant were a Covenant of grace then should it bee the same with the Covenant made with the Fathers viz. Abraham Isaac Jacob for the Covenant made with these was a Covenant of grace But the Old Covenant is not the same with the Covenant made with them Deut. 5.3 ergo Lastly If the Old Covenant bee a Covenant of grace then must it either bee the same Covenant with the New or there must bee two distinct Covenants of grace 1 The same Covenant with the New it cannot bee 1 Because Hagar and Sarah are distinct yea so distinct as that Hagar can never bee Sarah nor Sarah Hagar 2 Because if the Old and New Covenant are the same then should the Children bee the same but the Apostle makes a manifest difference betwixt the Children Gal. 4.23 calling Hagars Son a Son of the flesh Sarahs Son of the promise 3 The Old Covenant and the New have distinct Mediators Moses is Mediator of the first Deut. 5.5 Christ of the second Heb. 8.6 Therefore are they distinct Covenants 4 The Old Covenant and the New have distinct promises the promises of the first are conditional Exod. 19.5 6. Of the second inconditional I will bee their God and they shall bee my people in which respect the New Covenant is said to bee established upon better promises Heb. 8.6 5 Because the Old Covenant is clearly distinct from the Covenant made with Abraham which as our fore-going reason proves so is it also proved at large Rom. 4. Gal. 3. where is shewed that Abraham was not justified by this Covenant but by the Covenant of grace made with him four hundred and thirty years before Now had this Old Covenant been the same with that then Abraham in being justified by that had been justified by this also But now the Covenant made with Abraham was the New Covenant therefore cannot the Old Covenant and the New bee the same Lastly The Scripture wheresoever it mentions them speaks of them as distinct Gal. 4.24 the Apostle calls them two Covenants not two Administrations of one and the same Covenant So Heb. 8. they are called a first and a second vers 7. a New and an Old vers 13. a better and a worse vers 6. though the terme worse is not expressed yet its opposite better doth necessarily imply it The Old Covenant therefore cannot bee the same with the New 2 That the Old and the New are two distinct Covenants of grace cannot bee 1 Because then should not Gods grace and mercy which is his great and glorious Attribute bee one but divided and so consequently God should not bee one because his grace and mercy is himself 2 Because then of necessity there should bee two distinct wayes of salvation for the Covenant of grace or Gospel-covenant is the way of salvation so called Act. 16.17 the sending of it forth and preaching of it the sending forth and preaching of salvation Act. 13.26 Chap. 28.28 Rom. 1.15.16 Isa 52.7 Heb. 2.3 It is a Doctrine that carries salvation in it Tit. 2.11 Eph. 1.13 2 Cor. 6.1 2. All which clearly argue salvation to bee in that Covenant and it to bee a way of salvation it therefore the Old Covenant and the New bee Covenants distinct and yet both Covenants of grace then doth it necessarily follow that Saints in Old Testament times who lived under the Old Covenant were saved one way Wee another expresly contrary to Poâ—… words Act. 15.11 and Pauls Heb. 4.2 Thâ— Fathers of the Old Testament had the Gospel or New Covenant preached to them as well as wee The Old and New Covenants therefore cannot bee two distinct Covenants of grace The final Conclusion is That the Old Covenant is not a Covenant of grace Hence 1 Learn That it is not safe for us to take up principles meerly from men though ever so good men and able It any one principle that yet will not stand with the
the incensing of them and making them rash and furious against the present powers And as for the two others I have coppied out part of a Letter received from each NOw dear Sir I begge your prayers that I may bee kept in the houre of my trial from the evil of every temptation incident to such a condition and may bee enabled to doe or to suffer whatsoever the will of the Lord is I am a poor Creature and when I look upon my self I am ready to say Surely the Lord will not make use of such an unworthy Creature as I am in any such Honourable work in the World as to bee counted worthy to suffer or doe any thing for his name But when I consider in whom persons and performances are accepted and made worthy I am silent and can only say I am in the hand of the Lord let him doe with mee as seemeth good unto him Indeed I have an unruly Natural temper that is ready to be running out to wrathful wayes pretending the accomplishment of the righteousnesse of God thereby but I desire to look on it as my burden and shame and to bewaile it both in my self and others in whom I judge I see too much of it especially some suffering Saints both in their speaking and writing which is a sore blemish making them much unlike our Lord and Master who when hee was reviled reviled not againe and when evil entreated threatned not neither doth it answer that blessed counsel Psal 37. throughout O could we be found more in Christs Lamb-like posture in which he overcomes Revel 17. we should also bee more glorious and speedy over-comers Faith and Prayer when joyned with humility meekness and patience seldome misse an eminent successe whatever it bee they contend against this is a portion my Soul wants begge it for mee and exhort to it in others SIR I shall not detain you longer but let you know that hitherto the Lord hath been with me and I find that Christs Sufferings have so large a present allowance that even besides the future wages of Glory which shall bee revealed in us wee are gainers of more than can bee spoken Love Light Freedome Power and what not that is good for us and truly Gods choyse hath been so clear both as to matter and manner of Sufferings that were it to begin again I think wee should be rather apprehensive of being over-set with the honour and comfort than to bee sunk with fear or trouble but whether the Baptisme is fully accomplished is yet to mee a question me thinks this is too casie for a Crown the drops of bloud are yet to come at least it must not bee my will but the Lords and if the remainder of wrath shall be restrained it must bee from them that lye free among the dead over whom the worldly life hath no power no more than the second Death so that if our Father sees wee may bee without danger to our selves or hazzard to his own concernments adventured a while longer in this world of trouble and temptation hee may suspend taking us to himself and yet surely the fiery Chariot must be made ready the Lord grant that our faith fail not if wee boggle at the passage wee may come short of the Kingdom living testimonies of dying Saints for their Lord and Master did make a quick dispatch of worldly Principalities Kings of Armies must flee apace when God gives the word and the company grows great that publish it The Contents of the ensuing Treatises 1 The Conformity of a Saint to the will of God On Act. 21.14 THe Text opened and explained Page 1 Doct. That it is a great and special duty lying upon Saints even in the most hard and difficult cases to have their wills bowed and submitted to the will of God p. 2 The definition of Divine submission to the will of God p. 3 opened p. 2. to 8 The Division of this submission to the will of God p. 9. opened p. 9. to 11 The Obligation lying upon the creature to submit to this will of God 12. This opened in many particulars to p. 14 The Excellency of this blessed worke set forth in several particulars p. 14. to 16 The Evil of not submitting to the will of God the greatness of it set forth in several particulars p. 16. to 18 General Rules to bring us to and further us in this submission p. 18. to 20. Cases of Conscience about submission of our wills to Gods p. 20. to 66 2 The will of God and Christ concerning Sinners On Gal. 1.4 The Text opened page 67 68 Doct. That the Salvation and Sanctification of poor sinners is the will of God the Father and the Lord Jesus Christ p. 68 What Will of God is here spoken of p. 69 That it is the will of God and Christ sinners should bee saved proved p. 70 Christs will manifested in two particulars ibid God the Fathers will shewed in several particulars p. 71 to 75 Reasons why it must needs bee that God the Father is willing p. 75. to 81 Reasons why it must needs bee that Jesus Christ is willing from p. 82 to 90 Object If it bee thus Then will it follow that all sinners must necessarily bee saved This answered p. 90 91 Object That God will have all men to bee saved answered p. 92 Object But what incouragement doth this afford to the faith of poor sinners to say God and Christ are willing c. Answered ibid. Object But if it bee not the will of God and Christ that all sinners should bee saved then I may presume in laying hold on the Premise because I may bee one of those whom it is the will of God not to save Answered ibid. Object But would it not bee better for the faith and comfort of poor souls to say that God would have or that God doth will it that all should bee saved Answered ibid. Use 1. Then let poor sinners hence be incouraged notwithstanding all the suggestions of Satan and cavils of their own hearts to come to Christ for salvation p. 94 95 Use 2. Comfort to the Saints your salvation is sure you have God and Christ the will of either ingaged for you p. 96 Use 3. Duty to the Saints Then bee you willing to doe or suffer any thing for God p. 97 3 No Condemnation to them that are in Christ Jesus Proved in Seven Sermons on Rom. 8.1 Serm. I. The Text opened p. 98 Doct. Souls interessed in Jesus Christ are persons priviledged and exempted from Condemnation p. 99 What is meant by Condemnation opened p. 100 to 103 Why souls in Christ must needs bee freed from it p. 103 to 105 What that is which frees those which are in Christ from Condemnation p. 105 106 How great and glorious a Priviledge this is shewed p. 107 to 100 Objections answered p. 110 111 Use 1. See then what a vast difference there is betwixt the condition of one that hath interest
sacrifice of blood on earth or intercession in heaven were hee not willing sinners should bee saved Yea what need had there been of this had not Christ been willing hee might have spared all his labour and cost below and work above too had it not been for this For the Kingly office what use would there bee of Christs reigning in his Churches in the hearts of his people mortifying their sins quickning their graces leading ruling of them were hee not willing sinners should bee saved all that part of his Kingly office which is exercised with his Scepter of love would bee uselesse So that the Offices of Christ would bee almost wholly frustrated were not Christ willing sinners should bee saved Now do but consider what great in fluence this must needs have upon Christ to make him willing for 1 Hee is put into his Offices by his Father First made a Prophet by God Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Christ Jesus Secondly A Priest Heb. 5.5 6. So also Christ glorified not himself to bee made an high Priest but hee that said unto him Thou art my Son to day have I begotten thee As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Thirdly A King Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 His Father hath fitted him for these To bee a Prophet hee hath given him a tongue Isa 50.4 The Lord God hath given mee the tongue of the learned that I should know how to speake a word in season to him that is weary To bee a Priest hee hath given him a body as Heb. 10.5 Sacrifice and offering thou wouldest not but a body hast thou prepared mee To bee a King hee hath given him a Scepter and Anointing and a Throne as Psal 45 6 7. Thy Throne O God is for ever and ever the Scepter of thy Kingdome is a right Scepter thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the oyle of gladnesse above thy fellows Now should Christ after all this bee unwilling to save sinners this would highly displease the Father 3 Christ hath accepted of these Offices to take an Office and never intend to performe it is high deceit Now should not Christ bee willing to save sinners hee should do thus The saving of sinners is the very end of all these Offices 4 Because the sundry Relations that Christ stands in unto poor sinners makes him willing yea argues hee must needs bee so that poor sinners should bee saved When I say Christ stands in Relation to sinners I do not mean that they are to be looked upon as sinners as they stand in that Relation but Christ stands in Relation to them who are in themselves sinners There are divers Relations betwixt Christ and his people as of a brother and brother Master and servant Father and children Husband and wife King and subjects Head and members Now these Relations cannot but much engage the heart of Christ to bee willing to save sinners if wee consider 1 How that Relation it selfe is a great begetter and knitter of affections what begets such affection betwixt Father and childe Husband and wife Relation And from hence the parties related are made to wish and endeavour the good of each other 2 That Christ stands in all these Relations Hee is Master King Brother Father Husband Head all these If to bee but in one of these Relations as a Father or Husband make a man so willing and industrious of the good of the party related to then much more to bee in all Now Christ is in all and therefore cannot but bee exceeding willing 3 That these Relations can never bee broken Earthly Relations may bee and are dissolved they are knots death unties But now the Relation betwixt Christ and his poor sinful creatures can never bee broken and therefore if Christ once stood related to them and thereby became willing to have them saved hee must of necessity be so for ever because this Relation holds for ever 5 Because Christ having taken our nature upon him makes him that hee is and hee must needs bee willing to have poor sinners saved if wee consider three things 1 That Christ took our nature upon him for this as one main end that hee might bee made a merciful High Priest Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that hee might bee a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Christ as God was merciful before but his taking our nature makes him merciful as man as well as God and willing to save sinners 2 No sooner had Christ taken our nature but presently there was a merciful disposition wrought in him or an inclination to save sinners as Heb. 10.5.7 Sacrifice and offering thou wouldest not but a body hast thou prepared mee then said I Lo I come in the volume of the book it is written of mee to do thy will O God No sooner hath Christ a body prepared but hee hath a will and inclination to save sinners This merciful disposition or inclination of his heart to save sinners it is now natural to him as hee is man as well as God Now things which are natural to us wee cannot but bee exceeding willing and inclinable to do nature is such a drawer This wee may see if wee do but compare Heb. 10.7 Then said I Lo I come to do thy will O God with Psal 40.7 8. Then said I Lo I come I delight to do thy will O my God yea thy Law is within my heart Where this will of God to save sinners is said to bee a Law within his heart Object But if it bee so as you say That it is the will of God and Christ that sinners should bee saved Then will it follow that all sinners must necessarily bee saved because what is the will of God that shall and must of necessity bee effected Ans I grant it were it the will of God and Christ that all sinners should be saved then indeed it would bee so but this wee have never said You cannot draw an universal proposition from an indefinite because the universal subject in one is taken universally but not so in the other Now when I say it is the will of God and Christ that sinners should bee saved I speak of sinners indefinitly not universally Yea further the Scripture speaks expresly that it is the will of God that some sinners should not bee saved as Rom. 9.18 19. Therefore hath hee mercy on whom hee will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth hee yet finde fault for who hath resisted his will Where the Apostle vers 18. makes the hardening of sinners unto damnation to bee as well
which thou mayest know it 1 By the present light and life it brings with it First if it be in matter of teaching that it goes before thee it brings light which is an inward discovery in a way of Spiritual reasons and demonstration of the thing it teacheth to the Soul carrying with it a strong and powerful conviction of the truth and certainty of the thing it teacheth unto the Soul that is taught so as that that very thing which the Soul formerly sought oftentimes after by Natural light and reason and yet remained in the dark and could come to no certaine conclusion about it is now in an inward and secret and spiritually rational way made clear to it so as that the Soul can say I now see and know and beleeve that such a thing is and how it is truth this inward light is much better seen and discerned in that Soul where it is when it is then either then or at another time can be expressed by that Soul This light in Scripture is called Revelation Matth. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him 1 Corinth 2.10 But God hath revealed them unto us by his Spirit Ephes 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of Wisdome and Revelation in the knowledge of him the eyes of your understanding being enlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints And the inspiration of the Almighty Job 32.8 But there is a spirit in man and the inspiration of the Almighty giveth them understanding To difference the same from that light which is from Natural reason or relation of others Christs Love to his owne One SERMON on Joh. 13.1 Having loved his owne which were in the World hee loved them unto the end THese words are brought in by the Evangelist as the result or issue of Christs actual thoughts of leaving this World and going to his Father Jesus knew that his hour was come Christ was now pondering in his minde that the time grew near the hour was come that he must now depart out of this World to the Father and leave his poor Children behind him in the World his heart now seems to be wholly possest and taken up with such thoughts my time is come I must depart out of this World I must goe to the Father I must leave my poor Disciples behind me in it and what doth such cogitations revolved to and fro in his minde produce why new actings of love fresh yernings of bowels towards his that he was now to leave having loved his owne which were now in the World hee loved them unto the end he had love before to his owne but now these cogitations raise his love sets all his love on work that as his heart thought of nothing so much as this I must now leave the world so it vents forth it self in nothing so much as in this love to his poor Children that hee was to leave behind him and therefore if from hence to the hour of his death yee trace Christ yee shall see nothing but the actings of love the greatest love that can be 1 He doth them a service of love in washing their feet 2 He institutes and administers an Ordinance of Love the Supper of the Lord. 3 He preacheth a long Sermon of love and 4 He makes a prayer of love chap. 17. Nothing but love now appears in Christ to his he forgets all their faults their doubtings c. and he can think and speak of nothing but love And let me but a little reminde you of the time when this love did work so strongly it was just then when Christ was going to dye one would have thought now Christ should have been taken up about himself pondering upon what hee was to suffer no hee forgets himself in a manner and can think of nothing but his Children and therefore all his care is not how he might get through his Sufferings but how they might live comfortably when he should be gone Having loved his owne hee loved them to the end What blessed dying thoughts were here in Christ not malicious thoughts not revengeful not murmuring nor repining because he was to dye not roaring and blaspheming but thoughts of love to his Doct. Christs love to his owne is a choyce and an everlasting love In the handling of this point I shall shew 1 Who are meant by Christ's owne 2 In what respects they are called Christs owne 3 That Christ hath a love to his owne 4 That this love it is a choyse and an everlasting love 1 Who are meant by Christs owne Ans 1. Not all men it is clear from the Text for 1 It is said he loved his owne in the World not all the World his owne Christs owne that his love runs out unto are clearly distinguished from the world being not called the world but a people in the world 2 His owne here are such and such only as are loved with an everlasting love for having loved his owne he loved them unto the end but so Christ hath not loved all the World for then none should ever perish but so he hath loved all that are his owne 2 By owne here we are to understand Beleevers receivers of him such as for the present did or for future should beleeve on him as Joh. 17.20 Neither pray I for these alone but for them also which shall beleeve on me through their words But in what respects are Beleevers called Christs owne Ans 1. They are his owne by Donation or gift of his Father what a man hath by gist is his owne Christ hath Beleevers by gift of his Father Joh. 6.37 All that the Father giveth mee shall come to me therefore commers or beleevers are the Fathers gift John 10. 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater than all John 17.9 I pray for them I pray not for the world but for them which thou hast given me c. And who are they Ans Beleevers as vers 20. which shall beleeve on me through their word 2 They are Christs owne by purchase Purchase gives a right Christ hath a right in his by purchase Acts 20.28 Take heed to feed the Church of God which hee hath purchased with his owne blood 3 They are Christs owne by powerful conquest Christ hath not only purchased them of his Father but hee hath fought for them and won them by conquest There are five or six potent enemies that Christ pitched field with for the gaining of his owne and hath won them by conquest out of the
Grace say to him goe but he goes come but he comes doe this avoyd that but he doth the one and avoyds the other The Law doth not put such a Principle of ingenuity in a man and therefore persons under the same one day they are threatned another day they feele the Whip and Rod for their sins another while they resolve vow and covenant they will sin no more and yet still they goe in the old track they sin and vow and vow and sin and all because there is not a spiritual ingenuity wrought in them as Grace works in all those that hear and receive the same but now Grace that makes a man so ingenuous that considering what God hath done for poore Sinners what Christ hath suffered to take away sin how free and willing God is to receive him make him a Son and Heir here give him Heaven and glory hereafter he would not now lye swilling and sweltering in his old sins and lusts though hee might the Soul needs not now to vow and covenant a twelve month together against such and such sins it is addicted unto no but it hears the voyce of Gods grace telling it what Christ hath done for it how willing God is to pardon all his sins and bidding it doe this avoyd that and presently it is made inclinable to obey the voyce of Gods grace what saith Paul Rom. 6.1 Shall we sin because grave doth abound no God forbid we have more ingenuity in us than to doe thus because God loves us and is willing to pardon cur sins here and to glorifie us hereafter shall we therefore doe what we can to grieve him to offend and trouble him no God forbid we are more ingenuous than so nay we cannot doe it our very hearts are against it and our souls hate and abhorre the thoughts of it we would not for a world bee found to require the Lord thus So 2 Cor. 5.13 14 15. For whether we be besides our selves it is to God or whether we be sober it is for your Cause for the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again As to say whether we be mad or sober judge of us as you please yet have wee so much ingenuity as to judge thus that if Jesus Christ dyed for us we should now live to him if he came and purchased an everlasting life for us our ingenuity makes us reason that it is a fit thing that we should live this our temporal life to him and consecrate it wholly to his service What is the reason that many a poor Soul sits all the week long at the Ale-pot Sweares and Whores and yet now and then he vowes and resolves against such courses and yet cannot for his heart and bloud as we say leave them but the Law when hee hath done such things whips and stings him and this hardens him whereas did but such a poor Soul see that he is by Jesus Christ delivered from wrath to come freed from the Law Sin and Satan did but God let him to see the hope of his calling and what a happy and blessed estate hee is by Christ brought into there would bee such an ingenuity wrought within him that hee needs not vow and covenant to bee Drunk and Swear and Whore no more no but his heart would abhor to deal so basely and unworthily with a God so infinite rich in love and abounding in Grace and mercy towards him 2 Because the grace of God it hath more full and clear precepts to holinesse than the Law hath the Law that hath ten Commands but the grace of God that hath many hundred Spiritual commands wherein it injoynes spiritual obedience and newness of life and then the commands of grace they are as more so of a more spiritual nature whatsoever the Law commands Natures light teacheth and a man may by Natures light convince a man of these things but now the precepts of grace are spiritual and supernatural such as a Natural man by Natures light cannot perceive The precepts of grace are called the things of the Spirit l Cor. 2. Which the Natural man cannot perceive but they are foolishnesse unto him because they are spiritually discerned Where the grace of God is preached and received there doth the Spirit of God goe who is a teaching Spirit and teacheth the Soul infinite more commands and with more clearness and demonstration doth it discover truth than any Natural or Moral man by his Natural light or study of the Law can ever finde out the Law discovers to a man the outward actions of sin and forbids these but when grace comes with its precepts it makes discovery of the first risings motions stirrings and concupiscence of these things in the Soul and forbids these and hence by reason that the grace of God or the Doctrine of the Gospel for that I understand by the grace of God all along hath more full higher and more Spiritual instructions than any the Law hath makes further discoveries of sin than the Law barely considered can doe it comes to passe that it is the most effectual means of killing and subduing sin 3 Because there is a power in grace for the subduing and killing of sin The Apostle tells us 2 Cor. 3. that the Law it is a killing letter that is it is only a bare letter without any power bidding us to doe this and avoyd that but contributes no assistance to us yet tells us if wee doe not obey it we shall be damned and so it is a killing letter that is to us it kills us instead of killing our sins but now the Gospel gives life that doth not only command but giveth power to doe and so is a word of life So Heb. 12. hee calls the Law a voyce of words for the same reason because it did command and forbid things under the penalty of Death and Damnation and it saw the poor Creature to bee weak and altogether unable to doe either the one or the other and yet gave him no power at all and so was only a terrible voyce of words to him The Law as one saith it doth teach just as the Commandements written upon the walls doe a poor man comes in and reads them over and yet his heart is never the warmer never the more fit to obey any of them because he reads them there but now the Gospel on the grace of God that brings power along with it a poor Soul which before lived in sins and thought it impossible that ever hee should leave them or have them subdued now findes a power within him killing and subduing those sins of his hence it is called The power of God unto salvation Rom. 1.16 4 Because a Soul never comes to see sin in its proper colours until the grace
him of the spiritualnesse of his own conversation as a pattern for him to imitate vers 10. stirring him up thereto vers 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them So also to Titus having in Chap. 1. marked out and warned Titus of a dangerous sort of men vers 10. and 16. In the two next Chapters hee puts Titus on to minde and follow spiritual and practical matters But speake thou the words which become sound doctrine Chap. 2. vers 1. c. In Rom. 14.17 When there were contentions in the Church about observing dayes and eating meats hee labours to withdraw them from questions of this nature to the minding and attending of things more spiritual as not to offend their weak brethren vers 13. and to minde righteousnesse peace and joy in the Holy Ghost vers 17. So when there was strife in the Churches of Galatia about Circumcision and legal Ceremonies some being brought to beleeve and practice these things the Apostle recalls them to spirituals Chap. 5.6 and Chap. 6.15 telling them that in Christ or in the dayes of the Gospel these were not the things to bee minded but the new creature and faith which worketh by love In Coloss 2. When many were drawn to strange and sottish errors and practices that others who were yet pure might not bee defiled and led a way as hee saith vers 4. hee calls them to minde spiritual things vers 2 3 6 7 8 9 10. telling them that the onely cause of others miscarriage was the neglect of these vers 19. Yet farther in Heb. 13.9 The Apostle having admonished beleevers to beware of errors and strange doctrines hee gives them this rule for a preservative to labour that their hearts might bee established with grace To end in Jude 20.21 The Holy Ghost having deciphered in the former verses the false Apostles and given them their doom hee exhorts to this very duty as the best remedy against such evils But yee beloved building up your selves on your most holy faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life All which Scripture allegations wherein I have been more large than is usual by reason of the usefulness of this truth and sutableness thereof to these times argue the truth of the Doctrine viz. That the onely and special way for a Saint to bee delivered from the Errors and Evils of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things In the further carrying on of this I shall handle two things 1 What I mean by spiritual things 2 Why the exercising the heart in these is such a special way to preserve a Saint from the errors and evils of the times hee lives in Concerning the first By spiritual things I understand such things as either tend to the glory of God the edifying my brother the winning of souls the begetting and increasing of my own peace the mortifying of sin in mee the quickning of grace c. Such things as these I call Spiritual and all principles and practices whatsoever which produce these or such like effects I may terme spiritual truths and spiritual works And on the other side whatsoever opinion or practice it is which doth not produce such like effects but the contrary I may justly exclude from the name of Spiritual Thus you have a general notion of what I mean by spiritual things but now for our helpe in the exercising of our hearts about spiritual things it is very needful that wee have yet a more distinct and particular knowledge of those spiritual things our hearts should bee exercised about which things though they are many more than I am able to speak of or if I were have time to do it yet for the helpe of those who for want of matter are at a losse what to exercise their hearts about and so usually take that which comes next to hand which oftentimes turns to their undoing I shall therefore having a large field before mee glean together some few handfuls of spiritual things which may serve for matter for us to exercise our hearts about As to begin with that in finite eternal incomprehensible love of God to poor sinners how freely God loved them when as yet there was nothing lovely in them yea how this love was towards them from all eternity and continues to eternity again And also how fruitful this love and grace of God towards them hath been appearing as in electing and choosing them in his Son Christ from all eternity to bee vessels of glory and heires of salvation who naturally were of that very lump whereof many become vessels of dishonour and heirs of damnation so also in the fulness of time in sending his onely begotten and beloved Son who was fore-ordained to bee a Prince and a Saviour out of his own bosome into the world there by him to accomplish his own eternal decree concerning the salvation of his Elect. This is a thing our hearts should bee much taken up with and our thoughts exercised about Again How that this Jesus Christ the onely begotten of the Father being sent into the world did willingly part with for a time all the glory that hee was right heire unto and possessor of above and took upon him that so hee might accomplish the work of our redemption our nature being made man and born of the seed of David according to the flesh so exceedingly honouring humane nature far above the nature of Angels which hee took not by uniting it to the Divine Again which our hearts should bee much exercised about how that together with this our nature hee tooke upon him the infirmities and miseries thereof being poor hungry made a reproach persecuted and tempted c. that hee might bee in all things like unto his brethren and bee made a merciful and faithful High Priest and such a one as might bee touched with a feeling of our infirmities and might sympathize with us in and under them all and how that after hee had finished all things which were to bee done by him for our good hee last of all offered up himself a sacrifice for us bearing our sins in his own body on the Tree together with all the wrath of his Father due to us for all our sins whereby pouring out his soul unto death and making it an offering for sin hee gave full satisfaction to his Fathers Justice for the transgression of his people whom by his death hee delivered from wrath to come blotting out the hand-writing that was against them and contrary to them taking it out of the way and by this one offering perfecting for ever all them that were sanctified or set apart by the Father Again farther How that having dyed for our sins he is risen again
threat of death in case of disobedience and the promise of life upon condition of obedience by assuring her seed in giving forth this rule unto them that they are already most certainly freed from death and possessed of life and that therefore shee gives not forth this rule unto them to bee as a way or meanes through the observance of which they may escape the one or obtaine the other but only as a declaration of their Fathers will and their duty that by it they may bee instructed how they ought to walk and to please God Hence the obedience of Sarahs Children so farre as they are subject to their Mother Sarah only receiving their Law out of her hand is pure Gospel obedience i. e. obedience springing from the Spirit of Christ dwelling in them as the principal efficient cause from love and thankfulness to-their Father as the moving cause from an earnest desire that their Father might have some service from them and glory by them as the final cause and this is pure Gospel obedience when God is Agent Motive and End in all we doe 4 Hence wee may learn That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should hee not fear death and condemnation either by his falling short in obedience or by his disobedience This Position will sound harsh in some cares and be accounted a leavened Principle but doe but observe how naturally it flowes from what hath been laid downe and proved for if the promise of life and salvation upon condition of obedience and the threat of Death and Condemnation to the disobedient bee proper to the Law as Hagars Law and if the Law as Hagars Law be now cast out then hath a Beleever nothing to doe with the Law as it is a law promising life to the obedient or threatning death to the disobedient and if so then cannot he expect life and salvation from it though hee should obey it nor need hee fear death though hee disobey it This necessarily follows that which hee hath nothing to doe with is dead to delivered from c. hee can neither expect good no nor fear evil from But the Law as Hagars Law hee hath nothing to doe with is dead to it delivered from it therefore he can neither expect good nor need he fear evil from it Obj. But it will be said Such a principle as this dâ—th open a wide gap to all manner of licention nesse Ans Not so but contrariwise it is co a gracious heart the most powerful motive and the greatest help that can bee to holinesse for as there is nothing moves such a one so strongly as doth this perswasion upon the heart that whatsoever it hath is of the free love of God only and that this love is such as that nothing can separate from it so nothing affords the Soule more firme help and reliefe against sin and temptations to sin than doth the knowledge and assurance of this that sin and temptation though it should conquer cannot condemn for so long as the Soul looks upon a possibility of being condemned by sin if vanquished by it he is in continual fear and therefore whensoever hee findes the motions of sin or temptations to sin stirring in himself hee presently grows weak and faint through this fear I shall bee vanquished and so condemned and as a fainting man is not in a capability to stand up against an enemy assaulting him with full strength so this fainting Soul whose strength through fear is gone before it is assaulted sinkes downe presently under the assault and is without any great resistance made a captive to that thing it hates which thing the Apostle Paul had large experience of in himself when hee said Sinne taking occasion by the Commandement wrought in mee all manner of concupiscence for without the law sin was dead for I was alive without the law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to bee unto death for sin taking occasion by the Commandement deceived me and by it slew me Rom. 7.8 9 10 11. But now when a Soul apprehends this that Hagars condemning Law hath nothing to doe with him and can from the clear knowledge of this say beleevingly to sin and temptation when hee feeles it beginning to stirre O sin O temptation though I should now yeeld to thee which is the thing thou wouldest have yet know this that thou shalt never condemn me which is the thing thou seekest hereby he doth as I may say disanimate the strength of sin and temptation and mightily encourageth himself and so adds to his owne strength that whereas be ever before encountred sin with disadvantage hee doth now encounter it with advantage and fights with the greatest resolution that can bee and without faint-heartednesse which faint-heartednesse comes in by the doore of this fear if I am conquered I am undone but if this fear be removed from the heart and the Soul once throughly perswaded of this my condition doth not depend at all upon the event of this Combate but whether I conquer or am conquered that is the same then shall it finde its hands made strong to fight and its heart also mightily resolved Such a state or condition as this I am speaking of there is but it is knowne only of those whom God hath brought out of Hagars School and who are in the School of Sarah my meaning is such as God hath enlightned to see and enabled to receive in the love of it this blessed truth that rigid servile Hagar is an out-cast and hath no longer rule over them having neither punishments to inflict nor rewards to bestow upon them but milde and loving Sarah is their only Mother and hath the sole government of them whose Children though they may be corrected with gentle rebukes yet can they never become out-casts and bee disinherited as Hagars may Till wee come into Sarahs Schoole we cannot learn this lesson yea Sarahs Children whilst they continue in Hagars Schoole will be offended at it Thus we have done with the First Question viz. what we are to understand by the Old Covenant I come now to the Second viz. Quest 2. What kind of Covenant this Old Covenant is Ans This is indeed the knotty Question and if there be any peece of the Doctrine of the Covenants that seemes to have perplexing difficulties in it this is it Before I can deliver my thoughts hereof positively it is necessary that something bee laid downe Negatively in opposition to that common principle which holds this Old Covenant to bee a Covenant of Grace and to differ from the New only in respect of administration so making the Old and the New not to be two diverse Covenants but two administrations of one and the same Covenant the one more dark the other more clear but the Covenant to bee for substance the same and
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