appear from the union of a Saint with all the Persons in the Trinity The Scripture speaks distinctly 1 Cor. 6.17 not only of a union with Christ but with the Spirit he that is joyned unto the Lord is one spirit i. e. not only makes up one spiritual body with him but also is one with the Spirit that dwells in him and therefore Joh. 17.21 Christs prayer is That they may be one Pater Filius sunt unum per naturam nostra unio per gratiam Athan. De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritualis piorum in Deo unitatis in vitae hujus infirmitate pluribus disserere non possumus sed mysterium hoc reverenter adoramus unitatis hujus participes fieri optamus as we are one not only one amongst themselves but one with us also according unto that glorious and unspeakable union that is between the persons amongst themselves of which this is but a shadow and a resemblance God is said to dwell in the Saints and they are the habitation of God through the Spirit 2 Cor. 6.16 and they are said to dwell in God Joh 1.4 16. and 1 Thess 1.1 which is in God the Father c. and to work in God Joh. 3.21 And our Divines do commonly say that in glory our union with God shall be perfected and they say that the soul is capable of an union with God as it does appear in its union with the Son for the mystical union is not only unto Christ as Man but unto the Godhead as well as unto the Manhood of Christ for we are made one with whole Christ both God and Man Now by this means there being but one Essence there must follow a glorious union with all the Persons and if this be perfected as some make that to be the intent of Christs prayer Joh. 17.21 That they may be one with us as thou Father art in me if there be a perfection of their union hereafter then surely there is an union that is begun in this life with all the persons in the Godhead and so much also our particular union with them does imply for all communion is grounded in union 3. It will appear from the distinct Communion of the Saints with them all Our fellowship is with the Father and with his Son Jesus Christ 1 Joh. 1.3 And there is a fellowship of the Spirit also Joh. 14.21 1 Cor. 13.14 1 There are distinct manifestations Christ says I will manifest my self to him and there is a distinct Love He that loves me shall be loved of my Father I do not say that I will pray the Father for the Father himself loves you and he that loveth me shall be loved of my Father also and therefore there is the love of the Son discovered and the love of the Father also Sometimes the love and good will of the one is let into the Soul and sometimes of another and the soul is drawn out and ravished sometimes with the love of the one and sometimes with the love of another and we honour them distinctly and believe in them distinctly honour the Son as they honour the Father and believe in God believe also in me Joh. 14.1 Answerable unto the manifestations and discoveries that are made such are the apprehensions and the affections of the Saints Some are mightily at first conversion taken up with the love of the Father and they see that Christ was but his servant in that work and the fountain of free grace was in the Father and the plot to redeem was his and it was his will that Christ came to perform and therefore their hearts and faith are mainly drawn out towards God the Father Others there be that have the love of Christ set on upon their hearts who though he were God and in the form of God and thought it no robbery to be equal with God yet he did empty himself and humbled himself unto death even the death of the Cross and he came off freely upon the motion of the Father which was so much the more because all the acts of the Father though they are acts of Love yet are acts of Majesty also and there was no dishonour or condescension in the Father but the acts of Christ were acts of ministery and of humiliation and that even unto the death of the Cross that he should be made sin and made a curse and the Love of Christ is discovered unto them as passing knowledge There are distinct manifestations of them all and therein is the ground of their communion with them all 2 There are distinct communications the Father opens his bosom and he reveals his counsels There is a book in the right hand of him that sits upon the Throne he reveals his mind unto Christ Joh. 1.18 Joh. 6.46 and by him unto his Saints and therefore he is said to come out of the bosom of the Father and therefore man is said to hear and learn of the Father and the Son communicates his righteousness his graces his victories his priviledges his inheritance and the Spirit doth convey unto the soul his right and his warmth for the Spirit is as fire his holiness and his comforts for he is the oyl of gladness his communion doth consist in giving and receiving and returning Now there is something that all the Saints do receive from each of the persons and there is a peculiar glory that they do return unto them all answerable unto the mercies that they do receive and by this means proportionable unto the mercies they receive such is the communion that the Saints have sometimes with one person and sometimes with another they know that he that has communion with the Father has communion with the Son and with the Holy Ghost because they are one but my meaning is that person which a mans heart is at the present affected with and drawn out unto in a more special manner that he has a special communion with which is something of the Love of the Father and the manifestation and communication of the Father sometimes of the Son and sometimes of the Spirit and answerable unto these our communion is said to be with each of them 4. It will appear by these distinct acts of office which they have for the good of the Saints undertaken for though opera ad extrà sunt indivisa and we cannot say that one works but the other works also and therefore we cannot call them opera propria proper works yet they are appropriata appropriated in the Scripture they are more specially attributed some unto one and some to another Eph. 1.2 3. Blessed be God the Father of our Lord Jesus Christ who has chosen us in him before the foundation of the world and blessed us with all spiritual mercies in Christ and for Christ we have Redemption through his blood c. and as for the Spirit Eph. 1.13 14. After you believed you were sealed with the holy Spirit
Earth and therefore thoughts of God do secretly steal away his heart with a sweet and unspeakable delight as it is with a man in the pleasures of sin his soul is stoln away with the thoughts of them insensibly much more is it so with the thoughts of God as the Lord having chosen us doth rejoyce over us as a Bridegroom over his Bride Hephzibath much more should we rejoyce in him as our portion There are two things wherein joy is exercised 1 Contemplation when a man takes a view of the happiness of his own condition by reason of his interest as Nebuchadnezzar doth Is not this great Babel that I have built and Jezebel to Ahab Dost not thou now govern Israel So a Saint Is not the Lord my portion in the land of the living 2 There is a dilatation in joy it doth enlarge the heart and thereby prepares it for the entertainment of the object for it doth transport or carry a man beyond himself as we see in Davids dancing before the Ark and the Saints should be much in rejoycing in God for the joy of the Lord is your strength 7. Make your boast of God glory and triumph in him Psal 97.7 My soul shall make her boast of God as it 's said of wicked men that boast themselves in their vain gods c. so a Saint should make his boast in God and say I have made a sweet choice I have a goodly heritage and undervalue all other Beloveds in comparison of your own There is no God like unto our God Make your challenge to the men of the world and bid them bring forth all the gods of the world and let them be compared with Jehovah there is none like the Lord therefore in thy choice bless thy soul that there is no rock like our Rock this God is our God and there is none besides him triumph over all thy enemies and their opposition In thy strength we shall tread down our enemies bear your selves high upon your God despise them say The virgin daughter of Sion hath laughed thee to scorn we care not though they be gathered together against us they shall fall for God is with us Job 5.22 At destruction and famine thou shalt laugh neither shalt thou be afraid of the beasts of the earth c. And this is to have a self-sufficiency and to have a mans mind conformed to the greatness of his interest these things can never be known but by experience and practice nunquam futurum ut quis speculativè tantùm fiat Christianus none ever became a Christian by speculation only Vse 4 § 4. See and observe from hence the happy condition of the Saints that they have an interest in the alsufficiency of God Psal 144. ult Happy are the people whose God is the Lord. It 's a special duty that lies upon the people of God to maintain in themselves high thoughts of their own interest and the excellency of their condition and a special step to bring men in to God is to have their thoughts raised and a high esteem of the blessed condition of them that have an interest in him and here consider 1. It 's the highest way of honouring God that can be in this life It 's a great honour to God for a man to see so much excellency in him as to chuse him at the first sight but many a man that doth so may afterwards fall from his former apprehensions and then his former affections do wax cold as there is many a man makes choice of Christ and calls him the chiefest often thousand and yet afterwards it may be said to him Where is the blessedness you spake of Gal. 4.15 it is still the same it was in it self but it was not so in their apprehensions it 's said many of the followers of Christ went back from him Joh. 6. and the Apostle speaks of men that do draw back Heb. 10.39 Heb. 10.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subauditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Grot. We are not subductionis filii in which is an Hebraism and it signifies two things 1 Men excellent or eminent in any thing addicted or inclined unto it are said to be the sons of it as 2 Sam. 2.7 there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sons of valour men eminent in it 2 It signifies a man destinated and appointed unto it as 1 Sam. 20.31 Saul saith of David he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son of death a man judged and appointed unto death Now there are some men that are the sons of Apostasie men that are of themselves addicted and inclined to it and they are by God judged to it of old ordained Jude 4. and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is subductio a secret withdrawment in an unobserved way not an Apostasie from the profession of the Truth but a receding of the affections and the inward dispositions of the soul they recoil for as Job 31.27 he speaks of a mans heart being secretly enticed and so there is a secret withdrawment of the inward man and blessed is that Christian who keeps up his esteem of spiritual things and that his apprehensions of them rise rather than fall for love is grounded upon esteem and as a mans apprehensions do decay so will his affections also Now this is the highest love that can be when a man upon second thoughts reflex thoughts can approve and applaud his own choice and can bless himself in his heart and say I would not have it otherwise so doth Paul shew his love to Christ I have and I do Phil. 3.7 yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus c. and so do the men of the world shew their love unto the things of the word Psal 49.18 While he lived he blessed his soul and they are looked upon as the blessed and happy men by all the world c. that if a man were to chuse his own lot he would be in such a mans condition but a godly man if he had all the estates and conditions of the world before him yet he would chuse and prefer this before them all to have an interest in God As reflex acts do most fully shew the setling of the soul in a sinful way that a man doth approve of it afterwards as by continuing impenitent in it it is manifest as the Devil non invenit locum poenitentiae ergo nec veniae Bernard so there is nothing that doth shew the establishment of the soul so much upon God as this doth that a man can reflect and take a review and say I would not have it otherwise for all the world as these reflex thoughts of our interest in God are most comfortable unto us so they are most honourable unto God also 2. It 's this that doth make a man to set light by the scorns and derisions that are put upon him by the world it 's
take Saints off from a dependence upon their own graces they should consider 1 That though grace be the best of all the creatures yet it is but a creature and therefore defectible and subject to decay 2 It is contrary to the very nature of grace to be made the ground of a mans dependence because grace in its own nature is properly to be dependent upon another 3 No man is able to act the grace he hath received without a continual influence from Christ. 4 All the grace a man hath cannot free him from temptations nor secure him from falling into great sins 5 This will certainly provoke God against his grace so as to let it decay 6 The more immediate supplies of grace are the sweeter they are ibid. All that have chosen the Lord for their God should be content with him alone though they have nothing else Pag. 368 This contentment of soul consists 1 In laying up all in God 2 In not running out after other things in an anxious and solicitous way 3 In only fearing the loss of God 4 In not being much troubled with the loss of other things 5 In not envying the prosperity of the wicked 6 In rejoycing in God 7 In making their boast of God Pag. 368 Those are in a happy condition that have an interest in the Alsufficiency of God 1 It is the highest way of honouring God that can be in this life 2 This makes a man set light by the scorns and derisions of the world 3 This gives the soul in all its straits and necessities a city of refuge 4 This will guard the heart from going out unto any thing else whatsoever Pag. 371 Their happiness by reason of their interest in Gods alsufficiency consists 1 In a supply of all their wants 2 In enabling them for all their work 3 In disburdening their souls of all their troublesom afflictions 4 In fulfilling all their desires Pag. 373 They that have an interest in the alsufficiency of God 1 Have an interest in Christ. 2 They chuse this for their portion to place their happiness in 3 They honour and exalt that Attribute in their hearts 4 They will be raised up in their souls to an holy self-sufficiency Pag. 375 Those that have this interest in Gods alsufficiency should walk before God and be upright Pag. 377 CHAP. VI. The Soveraignty of God made over to the Saints in the new Covenant The Soveraignty of God is that absolute and universal Authority which he hath over all things as being the works of his own hands Pag. 378 This Soveraignty is 1 Vniversal 2 Supreme 3 Absolute Pag. 379 This Soveraignty of God is during this world committed into the hand of Christ as Mediator And is 1 Spiritual 2 Providential Pag. 381 The government of all things in his Kingdom is exercised by him in the behalf of the Saints and so they have a right to the Soveraignty of God and it is made over to them Pag. 385 The Soveraignty of God in reference to the spiritual Kingdom which is either in grace or glory is made over to the Saints Pag. 386 The subjects of this spiritual Kingdom are only those that live in the Church and belong unto it Pag. 387 Christ hath a spiritual Kingdom in the souls of the Saints Pag. 388 This spiritual Kingdom consists in a Throne that Christ sets up in the conscience which doth order and command the whole man and that in the Name and by the Authority of God ibid. This rule and dominion Christ only hath in the hearts of the Saints Pag. 389 Christ hath the rule and government over the spirits of those that are under the spiritual Kingdom by profession only Pag. 391 This government Christ by his spirit doth exercise towards them and over them for the good of his Saints 1 Their graces are ruled by Christ for the Saints 2 Their gifts 3 Their services 4 Their sins 5 Their judgments Pag. 392 There belong unto this spiritual Kingdom reductively all the works and the dispensations of God amongst the creatures 1 They tend to perfect the graces of the Saints 2 They belong unto the priviledges of the Saints Pag. 395 Christ the Mediator in this spiritual Kingdom doth also rule and order the Angels that they have an influence and do conduce to the advancement of this spiritual Kingdom Pag. 398 Angels on earth the Ministers and Messengers of God conduce to its advancement 1 By the gifts and abilities which Christ gives them for the good of the Saints 2 By suitable affections and dispositions of heart towards them 3 By performing the work Christ appoints them 4 Christ over-rules and orders their ministry for the good of his people 5 Gives efficacy and success to their labours 6 Their sufferings are for the Churches sake and good ibid. Christ also uses the Angels in Heaven for the advancement of this spiritual Kingdom 1 They pray for us 2 Joyn with us in our praises 3 Instruct us â—n the things of God 4 Watch over us to keep us from sin 5 Comfort and chear us in dejections 6 At death carry our souls into Abrahams bosom Pag. 401 The Saints have an interest in Christs providential Kingdom Pag. 402 There is a special Providence over them above all the rest of the creation 1 In over-ruling all things for their good that nothing shall do them hurt 2 Every thing shall act for their preservation ibid. The greatest things in the world are not above the Providence of God nor the smallest below it Pag. 403 The Providence of God hath two parts 1 He upholds the creatures in their beings 2 He orders their actions ibid. The Providence of God is either 1 What he doth immediately by an extraordinary providence or 2 In an ordinary way by second causes ibid. The Providence of God is either seen 1 In things which have a necessary dependence upon their causes or 2 In things that fall out so that we can give no reason of them Pag. 404 Providence is either about good or evil ibid. The Providence of God about the greatest things for the good of the Saints 1 His government over the Angels 2 Over men in all the changes of the world ibid. The good Angels are for the good of the Saints 1 They secretly suggest things to the hearts and wills of men 2 They fight against their enemies 3 Execute vengeance upon them 4 Over-rule the creatures for their good beyond their nature 5 Guide them in their way and succeed their undertakings 6 Compass the earth for their sakes Pag. 405 The Providence of God governs evil Angels for the good of the Saints 1 They shall not tempt them more than is for their good 2 Nor further than shall be for subduing corruption 3 Their temptations serve to improve their graces 4 And giving the Saints experience of the power of Christ 5 And the benefit of his Intercession 6 And of the power of their own prayers 7 Their
as of life and all the works of illumination humiliation seeming conversion and reformation do make them but the stronger enemies to God when they fall from them all they do but prepare a habitation for seven worse spirits for the dog to return to his vomit again as we read such a story of one Eustathius who was first an Arian and then afterwards was converted and subscribed the Articles of the Council of Nice and was a man imployed by the Church and endured a great Persecution with Basil and divers other godly men and yet afterward he turned again into the former Doctrine of Arianisme and never returned And so we read of Alexander in Act. 19.33 and afterwards of his Apostacy and these works do qualifie men for the sin against the Holy Ghost and make them more conformable to the Devil than otherwise they would be 7. There is a giving a man up to Spiritual judgments which are of all plagues the greatest Exod. 9.14 As spiritual sins are the greatest sins so are spiritual judgments the greatest plagues and there is no plague like that of the heart 1 King 8.38 and we have so much the more cause to observe them because God did formerly under the Old Testament punish with outward and temporal punishments but those that live under the Gospel are specially punished with Spiritual judgments as the mercies of the Gospel are more spiritual so are the punishments also and they are 1 a hard heart which implys three things 1 Insensibleness of sin and judgment 2 Taking no impression either from the Word or Spirit and the touches of both 3 Inflexible as an Adamant that you cannot bow nor break it and that heart that is a flint to God is wax to Satan no command nor judgment of God will break it for it 's possest with an iron sinew bray a fool in a mortar yet his folly will not depart 2 There is a spirit of slumber that a man is sensible of nothing no danger can wake him for sleep is the binding up of all the spiritual senses Their eyes are closed and they cannot see their ears are uncircumcised and they cannot hearken let them be smitten and they cannot feel it and nothing does awaken them neither the loudest cry of the Word nor the judgments of God a deep sleep is upon them and they fear no evil 3 A seared Conscience 1 Tim. 4.2 the word signifies to sear with a hot iron and to make insensible to have no feeling or else to cut off by searing so that men walk as if they had no Consciences left 4 An injudicious mind God gives them over to a reprobate mind Rom. 1.28 an injudicious mind is taken with envy error with every vanity and is able to judge aright of nothing 5 Vile affections the basest and most dishonourable lusts even sins that are below a man as brute beasts therein to corrupt themselves and that makes them hateful and abominable to all the world 6 A final impenitency a heart that cannot repent Heb. 6.4 and it 's impossible for them to be renewed again by repentance § 4. Having spoken of Temporal death and Spiritual death we should now come to consider Eternal death which as it is said of the Glory of the Saints Neither eye has seen nor ear has heard neither can it enter into the heart of man to conceive c. it is as true of this Eternal death no ear has heard what it is it is called perdition and destruction the second death And as Heaven is set out by some resemblances of the glory of the things in this life so is Hell in respect of the miseries of this life but all these are but shadows of the one and of the other Psal 90.11 Who knows the power of thy wrath as is thy fear so is thy wrath that is the wrath of God in the dreadful effects of it is such that it passes knowledg and it passes fear The heart of man is able to conceive vast fears as it has vast desires but whatever we can fear there is something in the wrath of God answerable to all But having spoke of this more largely elsewhere I shall but touch upon it at present In this death there is something essential which befalls all that suffer these torments and is inseparable from it as they do fall upon such a subject the essential part of this death the Scripture makes to be of two parts there is punishment of Loss and punishment of Sense There is a loss and a separation of a man from all good things whatsoever there is no man but has some good thing in possession and he has something of which hope gives him a reversion but in this death he shall be separated from them both and this is the privative part This poena damni punishment of loss is double as Durandus has observed pag. 210. either in amissione boni habiti vel nondum habiti in the amission of some good possessed or hoped for Now by this death men shall be shut out from both First they shall be shut out of the presence vision and fruition of God for ever there shall pass upon him an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Divines did anciently call it an eternal excommunication or a non-communion as their spiritual death did consist in an estrangement from God in holiness so their eternal death shall consist in an eternal separation from God in happiness They shall be punished with eternal destruction from the presence of the Lord 2 Thes 1.9 and this was the great torment that Christ does complain of Mat. 27.46 My God my God why hast thou forsaken me and yet it was only substractio visionis a substraction of vision And this is the great affliction of his people here on earth if the Lord hide his face David says Hide not thy face from me lest I be like to them that go down into the pit and yet this is but a hiding of his face as an Eclipse of the Sun for a day he will but hide his face for a little moment but he will have mercy on thee with everlasting loving kindness how much more when God shall cast a man off in wrath for ever and never have an eye upon him more and therefore the Fathers do generally say that the greatest torment of Hell is this of Loss Absentia Dei quoad visionem omnia alia tormenta superat Augustine and Chrysostom in Mat. 7. Mille Gehennae paenas and there is nothing so dreadful as to be separated from God and to be hated by him CHAP. II. How and why men naturally desire to be under the Law Galat. 4. 21 Tell me you that desire to be under the Law do you not hear the Law SECT I. How men naturally desire to be under the Law § 1. THis Text tells us how men are naturally affected with the Covenant under which they stand They still desire to be under it 〈◊〉 〈◊〉
a Covenant with the Lord God of Israel that his fierce wrath may turn away from us The end of his making the Covenant was to divert the Judgement And so we read also in the Book of Nehemiah and thus gracious is the Lord Nehem. 9.38 that when he doth send judgement for sin he doth not continue the judgement but till he doth see an humiliation and reformation in act let there be but the serious purpose of reformation and let the Covenant be renewed to ingage the soul thereunto and the Lord doth remove the judgement and when the will is in his people he doth accept it for the deed as David Psal 32.5 I said I will confess my sin unto the Lord and the Lord forgave me my sin and the prodigal Son doth but say I will go to my father and while he was yet a great way off the father met him 3. In a time of publick reformation when the foundations have been destroyed and all things out of course and a great deal of difficulty appears and even impossibility in carrying on the work yet the people of God looking upon it as a duty have set upon it with full resolution and purpose of heart and have covenanted to go through with the work notwithstanding all opposition Jehoiada made a Covenant between the Lord and the King and the people that they should be the Lords people here Religion was corrupted and Dominion was usurped and the Lord put it into the heart of Jehoiada the Priest to endeavour the reformation of both and therefore he brought forth the Kings Son to whom the government did rightly belong and did set him up in the Throne and deposed Athalia the usurping Queen and he doth make a double Covenant 1 A Covenant between God and the King and the People and in this Covenant the King and the people do make up but one party and they ingage themselves to be Gods people and the King to rule for God as under him 2 There is also a Covenant between the King and the People that he ruling for God and under God they will for Conscience sake obey Now my Covenant with any Magistrate must be understood as being a second and subordinate Covenant I am so to keep Covenant with them that I must also keep my Covenant with the Lord. Wherefore after they had thus strengthened themselves by a Covenant in the next verse they set upon the work of reformation effectually for all the people of the land went into the house of Baal and brake it down And so did Josiah he made a Covenant with the Lord To walk after the Lord and keep his Commandments with all his heart 2 King 23.3 4. and then he commanded them to bring out of the Temple of the Lord all the Vessels that were made for Baal c. and wrought the most glorious reformation that ever ' was by any of the Kings of Judah having his heart and hands strengthened by a Covenant with the Lord. 4. As a testimony of a mans Thankfulness for any great mercy or special deliverance or as an argument of faith that a man is to use unto God when he doth pray for and expect from God any special mercy 1 As an argument that a man should use unto God to obtain mercy it is that artificial way of praying that the Lord himself teaches his people Hosea 14.2 Take away our iniquity and receive us graciously so will we render the calves of our lips Assur shall not save us we will not ride upon Horses neither will we say any more to the work of our hands Ye are our Gods for in thee the fatherless find mercy c. And so Jacob also Gen. 28.20 22. he begged a blessing in his journey and he doth follow the prayers he had put up with a vow if the Lord will be with me he shall be my God and if he bring me to my Fathers house this Stone shall be Gods House and if the Lord bless me with an estate I will surely return him of his own I will give the tenth unto thee so punctual is this holy man to restipulate or return something unto God answerable unto the mercy that he doth beg of God If Hezekiah may be delivered from death Esay 38.20 and David from guilt Psal 51.14 they promise to sing aloud of so great a mercy and to teach transgressors the way of God also the Fathers to the Children shall declare his truth When a man in desiring the mercy doth it with a spiritual eye and doth not ask amiss he is truly careful to perform the duty that such a mercy calls for that he may return as well as receive for quantum à praeceptis tantum ab auribus Dei sumus Tertullian When there is no obedience to God there must be expected no audience by God And therefore one special argument that the people of God do use in their prayers to obtain mercy is a renewing their Covenant 2 It is to be done in testimony of thankfulness for mercy received and then doth a man indeed make a right use of a mercy when he is bound the closer unto God by such cords of Love and the more the Lord doth ingage him the more he is willing to ingage himself to God A great army of Ethiopians came against the King of Judah with an host of a thousand thousand men and the Lord delivered them into his hand now at their return they came to Jerusalem to give God the glory of the victory and they offered unto him of the spoil which they had taken and now they enter into Covenant with the Lord to seek the Lord God of their Fathers with all their hearts and with all their souls and so the renewing of the Covenant is their return made unto God for the mercy And so the Jews at their return out of Babylon Jer. 50.4 5. They come with weeping and seek the way to Sion with their faces thitherward and they say Let us bind our selves unto the Lord by a perpetual Covenant never to be forgotten so that in receiving and attaining the mercy God calls for a Covenant as also in returning the mercy 5. When a man finds his heart bent to backsliding and he is unsteady and unstable in any good way Moses finding the people of Israel a very unsteady people and whose hearts were not stedfast with the Lord after that solemn Covenant with them upon Mount Sinai he renews it again a little before his death when they were come to the borders of the promised Land and inforceth it both with the wonders that God wrought upon Pharaoh and also the great miracles that he had wrought for them when he led them through the wilderness forty years And the same thing was the ground of Joshua's renewing his Covenant Josh 24. Josh 24. And Nehemiah finding that many of the Jews loved their strange Wives and the children that they had by them
many times Psal 17.14 but it is their portion it 's all that ever they must look for of good from the hand of God Luke 16. Son remember that in thy life time thou hadst thy good things never look for good more from God their hope is as the giving up of the ghost Job 11. ult they breathe out their last hope with their last breath Now who would have these to have their portion in them As there is a difference between the sufferings of the Saints and the sufferings of others so there is also in their enjoyments in the Saints sufferings is justi exercitium the exercise of grace but in the wicked injusti supplicium the punishment of the unjust and so it is of their good things also it is unto one in praemium and to the other in solatium 3 They are given as a snare to themselves and others 1 To themselves their table is made a snare and they are taken in their own abundance and are betrayed by it to the evil day it doth but ripen their sins and make them the greater enemies unto God it is as a worm in the gourd as Chrysostome observed Riches are given for the hurt of the owner to fat them to the day of evil there is a fatning and there is a killing time 2 Pet. 2.9 and the man is but reserved all the while to the day of slaughter 2 They are given as a snare to others therefore many people fall to them because waters of a full cup are wrung out to them they that work wickedness are built up that is they prosper therefore they call the proud happy Mal. 3.15 the Lord doth lay snares for men in the world that is that which their corrupt hearts do make snares and they are taken Rev. 13.8 even as many as are not written in the Lambs book of life 4 In the middle of their sufficiency they are in straits that is when men are come to the height of the sufficiency in the creature then they are at a loss and find they are in straits for it shall be said Here is the man that made not God his help but trusted in the multitude of his riches and now shall the sufficiency of God be engaged against him and he shall be in perplexity for ever and his sufficiency in outward things shall be but an inducement unto the enemy to straiten him the more SECT II. The Application of Gods Alsufficience made over to the Saints Vse 1 § 1. FIrst this doth justly reprove them who claim an interest by Covenant in the Lord yet their hearts go out to expect a sufficiency in the creatures who please themselves in a self-sufficiency as if either they understood not the terms of the Covenant or as if their sufficiency were not in God only when in his alsufficiency he has made over himself 1. For them that set their hearts upon the sufficiency of the creatures and having the creatures in abundance they think that there is a sufficiency in them and when they want the creatures they look upon themselves as being defective in point of sufficiency I confess there is a curse come upon all the creatures that they are become a snare to us that which was made to be a servant has with Reuben climbed up into his fathers bed and ever since Satan has been the god of this world which he never was until man sold himself unto Satan and since man subjected himself to the evil one God has subjected man in judgment unto Satan and all the creatures unto the power of Satan that were for mans use which is the greatest part of the subjection unto vanity Rom. 8. that the creature groans under that now Satan makes it a bait and the soul is ensnared with it and men are ready to place a sufficiency in the creatures yet we have heard that in the fulness of sufficiency he is in straits it 's spoken according to the esteem and conceit of the man he thinks that he shall have a fulness of sufficiency in it but he shall find a defect in the creatures there are some wants that all the creatures will not answer but the soul will be still strait in the middle of his alsufficiency Cocceius expounds it of men whose lusts go out beyond their estates and therefore they are but poor in the middle of all their riches and abundance and such an esteem it is that Solomon intends when he says Prov. 23.5 Wilt thou set thy eyes upon that which is not the word in the Hebrew signifies wilt thou cause thine eyes to flye on that which is not The Scripture doth express much of the affection by the eye that being the window at which the soul looks out and at which the affections of the soul are discovered as the desire of the eyes the delight of the eyes and pity in the eye thy eye shall not spare them and therefore we use to say Vbi amor ibi oculus the desires of the heart are much seen in the eyes and to flye notes two things hastiness and greediness 1 Sam. 15.19 But didst flye upon the spoil mens desires run out towards it with all hastiness and greediness because they conceive that there is a sufficiency to be had in the creatures but it is not the thing that you took it to be there is not that in it that you expected it 's an expression like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4.8 Psal 102.27 They all shall wax old as doth a garment and as a vesture thou shalt change them c. 1 Cor. 4.8 the Apostle speaks it of the Corinthians Ye are full ye are rich ye have reigned as kings without us he speaks it by way of exprobration what they were in their own vain conceit and apprehension they pleased themselves in their outward prosperity as if now the Kingdom were their own and when the Apostle was suffering and they enjoyed their peace and their estates they pleased themselves in it and therefore he says That they did reign as Kings not in ways of duty for then it had not been without us but it was in ways of felicity in which they did satisfie themselves as if they were now no less than Kings in their own conceits and hence it comes to pass that in the enjoyment of them their hearts are lifted up and if they be deprived of them their hearts die within them and they be like unto them that go down to the pit How unsuitable is this to the alsufficiency of God to place your sufficiency in any thing else and whether is not this a staining of your glory and will not this hinder the alsufficiency of God to be improved for you for surely he will be alsufficient unto none but he will be alsufficient to them alone 1. Consider herein how exceedingly you dishonour God and d◠hereby proclaim to all the world that there
has bid Shimei curse and if Job lose all that he has though by the hand of creatures yet he saith The Lord has given and the Lord has taken away there is no evil in the city that the Lord has not done and therefore Christ saith Thou couldst have no power over me unless it were given thee from above Now as you look upon them as vain that worship an Idol and stand in fear of it though you know they do but bow down to the stock of a Tree yet a deceived heart has turned him aside c. that he cannot discern the deceit and say Is there not a lye in my right hand Esa 44.20 so when men fear creatures it is but as if a man feared an Idol that can do him no hurt and they can do you no good though every man seeks the face of the Ruler and they think that he is able to shew them much favour in judgment yet let him do what he can Prov. 29.26 Psal 33.15 and intend never so much good to you all that is good to you is from the Lord in his judgment He doth fashion the hearts of men and he considers all their ways c. they have the same apprehensions that he gives them and the same affections and intentions if they do thee any good it is because the Lord has assisted and touched their hearts for they have but such a fashion as he gives them therefore he is said to ascend and descend Prov. 30.2 3 4. it 's conceived by some to be an expression taken from Jacobs Ladder in which there were Angels ascending and descending as it is Joh. 1. ult but yet in all the administrations of the best of creatures it is he that ascends and descends for all the good of the creature is at his dispose and he must give the creature a commission to do good as well as to do us evil and will you flye unto that for sufficiency that can neither do good nor evil 4. Will you place your sufficiency in the creature when it cannot reach unto that which is best in the man Every holy man doth take a measure of all things as they relate unto his soul and that which doth his soul most good that he judges best for him and that which doth the soul most hurt that he judges worst for him for Saints measure all prosperity by that of the soul but all creature-comforts are but food that perishes and therefore we are exhorted not to labour for them for they will all die unto us Joh. 6.27 and therefore that men might not dote upon carrying them with them into another world consider we brought nothing into this world 1 Tim. 6.7 neither shall we carry any thing out of this world as soon as we have put off this Tabernacle all the necessary supports thereof will be of use to us no more for they are all in reference to the Tabernacle it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He only can cure the heart that formed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de poenit hom 4. when God establishes the heart in peace no creature can move it 5. The creatures have no good in them but what is borrowed All the good that is in the creatures is either real or apparent 1 If there be any real good in any creature it is derived unto it from God they are all cyphers and they have no good in them of themselves but what is put into them if God will put much of his Spirit into a Magistrate as he did into Moses the abilities of many men shall be in that one man he shall rule his people with great success and if the Lord will afterward take it away and divide it amongst men it is as he will dispose of it whether to fill the vessel or empty it and if the Lord will create the fruit of the lips peace a Minister shall be able to speak peace and administer a word that shall be in season unto him that is weary but else though he speak with never so much eloquence it will be to no purpose there is no more in it than God puts into it 2 There is appearing good and that is put into the creatures by the subtilty of Satan and by the lusts of men 1 By the subtilty of Satan for he intending to make use of the creature to betray the soul of a man doth put a fair gloss upon it and a varnish as we see he did to Christ when he represented to him the Kingdoms of the world and the glory of them in a moment of time so doth Satan represent the creatures to us in his own glass and deceives us with the apparent good that is in them 2 There is also something that the lusts of men do add and that is a conceit that there is some such excellency in it Prov. 18.11 it is a strong hold and a high wall it 's desirable for food and pleasant to the taste but it is but in his own conceit and all the pomp of the world is but fancy and all the great things of the world are not great in reality but only that great affection and the high apprehension that men have of them makes them seem so to be Psal 36.9 but with God only is the fountain of life by life is meant all good and it is in God originally as in a fountain it is in the creatures but derivatively as in a stream and therefore it 's the greatest folly for a man to leave the fountain to go to the streams and to forsake the Sun to take our light from the Moon and the Stars which shine only by a borrowed light and upon this ground the Saints are not much troubled at the miscarriages in creatures when they promise fair but by and by their hopes are nipt and it brings not the work to perfection therefore they regard it not and say it is but a bucket broken and a stream dried up a pipe stopped but there is as much water in the fountain still as ever and unto that he has immediate recourse 6. A man's retiring unto creatures in any of his straits is that which doth cause God to leave him for no man is to have a double dependence because that argues a double heart God will be all in all for supports and supplies as well as Christ will be all in all for righteousness and salvation 2 Chron. 26.15 and therefore it is said That Vzziah was helped till he was strong he was marvellously helped but then his heart withdrew from God unto his own supports and then the Lord left him to them which proved his overthrow for with him only the fatherless find mercy they that are truly so in their own esteem and account and have none to look to or make provision for them any more than fatherless children have it is in him that they shall find mercy but they that say unto
Gospel are committed unto them and the Lord doth lay them up in them as in a common Treasury 2 Cor. 4.7 We have this treasure in earthen vessels c. It is not committed to them for their own sakes or for their own use but it is for the good of the family and so Christ speaks unto his Disciples Mat. 13.52 they should be as a Scribe instructed unto the kingdom of God it was the office of the Scribes to teach the people the mysteries of the Word of God and to give the sense as Ezra the Scribe did and therefore Christ makes use of the word and applies it unto the Ministers of the Gospel and he must be endued with all sorts of knowledge he must have variety he must have old things which he has treasured up long for he is to be a Treasury of it the Priests lips are to preserve knowledge and also he must not be content with old things but he must seek after new discoveries new degrees of light he must grow in knowledge daily and therefore he must have new affections also and this he must not hide and reserve there but he must bring it forth it is what a godly man that is called by God to teach others should be affected with and afflicted for if he come short in any grace or gifts that some of his flock are eminent for Non quod ferre potes sed quod profers Cajet Esa 50.4 and all those that the Lord does call to this work he doth in some measure qualifie for God doth not send a Messenger and cut off his feet now all this is for the Churches for the Saints sake and for their good 1 Cor. 3.21 22. Let no man glory in man for all things are yours all for your sakes the highest offices and the greatest gifts and the greatest variety Paul Apollo and Cephas all is for your sake for your edification and salvation We preach not our selves but Jesus the Lord and our selves your servants for Jesus sake we are not Lords of your faith but helpers of your joy c. Eph 4.11 12. he gave gifts unto men to qualifie them for their offices and all is for the perfecting of the Saints 3. He puts into them suitable affections and inward dispositions of heart towards them Paul says I was amongst you as a Nurse with much pains and unweariedness 1 Thess 2.7 and with much patience and forbearance bearing with your frowardness and the crookedness of your spirits and dispositions Phil. 1.8 I long for you all in the bowels of Christ Phil. 1.8 bowels you know do signifie the tenderest affections 1 such as are not natural but wrought in me by Christ for I had them not of my self and so it notes causam efficientem 2 With great affections such as Christ their Saviour did bear to them having their names written in his heart even to lay down his life for them with such bowels do I long for you being willing to be sacrificed unto the service of your faith and so it notes causam exemplarem 2 Cor. 8.16 he put the same care into the heart of Titus Phil. 2.20 it is said of Timothy Phil. 2.20 he doth naturally care for your things ad animi sinceritatem refert Theodor. it is not from any outward respect or fleshly end but from a natural principle wrought in him by the Lord that he doth it naturally from an inward principle in nature as the natural affection of the father and mother is put into them for the good of the child so there is a natural principle put into them for the good of the Saints c. 4. He doth set them in their places stars they are and he doth appoint them their orbs where they shall shine for the seven Stars are the Angels of the Churches and are in the right hand of Christ are at his dispose who sends them to a people where they shall be fishers men do not know where the sholes of fish go for we fish under water but the Lord saith Go and speak to them for I have much people in this city and when he has gathered in the number of his Elect in any place then he takes away the Ministry from thence and when there are any to be gathered in then he doth bring them again This is the reason why he doth cause it to rain upon one city and not upon another also As he sets them in their stations so quoad protectionem he it is that doth preserve them from the rage of men which truly we know not how soon we may be exposed to for I fear the time draws near yet the witnesses shall not be killed till they have finished their testimony and it is not all the power of the enemy shall be able to remove them 5. He doth over-rule and order them in their Ministry for the good of his people sometimes the Spirit of the Lord comes upon them and they speak beyond their intentions or meditations Heb. 1.1 he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he orders their hearts and he doth over-rule their tongues he doth make discoveries unto them for the good of his people as sometimes he doth pour a darkness upon them for the sins of his people and sometimes God in judgment hides his truths from a Teacher because the people are not fitted to receive them It 's true not only of the Magistrates that the Lord gives them up to commit follies as he did David because he was provoked against Israel therefore he tempted David to number the people but also it is true of the Ministers Mic. 3.6 Pro divinatione erit caligo ye shall have darkness and the Lord will give no Visions unto the Prophets and though they seek it Esa 29.10 yet they shall have no answer from God he will pour out upon the Prophets and the seers the spirit of a deep sleep Now as the Lord doth sometimes hide his word from his Prophets and his Messengers of purpose in judgment unto the people that they that say to their Ministers Prophesie not the Lord says They shall not prophesie so he doth also give light unto them and answerable unto the good that he doth mean to do unto a people such is his presence and assistance with the Prophets that he doth imploy and all the discoveries of God in the Word shall be to them to whom he intends evil as the words of a sealed book that they shall say I cannot read it because it is sealed as the Lord opens the book in mercy to his people and to his Prophets so he doth seal it in judgment to other men that seeing they shall see and not perceive and hearing they shall hear and not understand Acts 18.5 Paul was pressed in spirit and testified unto the Jews pro violento impulsu ad solitum instinctum plus accessit fervoris Calv. There is sometimes a greater impulse upon the Ministers of
their labours and their works to follow them when a man has been under a hard master to be set at liberty is thâ— sweeter when a man out of a Prison comes to a Throne this I say makes him honouâ— that Spirit and keep close to him and cherish the motions of it ever after and be carefuâ— not to be led into the same darkness again The Spirit of Christ is a delicate Spirit and wheâ— it is grieved it withdraws from a soul and suspends the comfort and quicknings that it used to enjoy therefore the soul sets a high price upon the spirit of Adoption SECT III. The Subservience of the Law to the Gospel as it restrains Sin § 1. HAving spoken of the Law in the first sense I now come to consider it in the second In the one it discovers judges and condemns sin and in the other 〈◊〉 checks and restrains sin Here are three things to be considered and cleared 1 That 〈◊〉 Law is as a bridle to check sin and to restrain it 2 In what respects it is said so to 〈◊〉 3 How in this also the Law is in the hand of a Mediator used as a servant or handmaid â— the Gospel 1. That the Law is as a bridle to check sin I desire you to observe three things 1. That sin hath in it a fierceness and unruliness and therefore men in it are compared unto the most raging and unruly creatures in the world Isa 57.20 It is compared to the Sea which is the most unruly and tumultuous and unquiet creature if there were never any wind without yet it is always unquiet from an inward principle in it self which you may explain by Jude v. 13. Jude v. 13. Jer. 2.23 Savage creatures and raging waves of the Sea foaming out their own shame And they are compared unto the wildest and most unruly of all the Creatures a Dromâ—dary Jer. 2.23 which some say is a She-camel others say it is Cameleo pardalis a creaturâ— of a mixed Generation and they are resembled unto this creature for its swiftness it is onâ— of the swiftest of all Creatures and the Female more swift than the Male as Franzius 〈◊〉 his Historia sacra animalium has well observed And a Horse is an unruly creature his mouth must be holden with bit and bridle a Horse prepared for the battel and being chafed to it of which the Lord says Job 29.19 That he hath cloathed his neck with thunder he mocks at fear and does not turn back from the sword he swallows the ground with fierceness c. And such is the fierceness of a sinner in his way Hos 8.9 Hos 8.9 A wild ass alone by himself in Scripture sinners are compared to the Ass for a double property 1 for his fierceness 2 for his folly as Job 11.12 Vain man would be wise though born like a wild Asses colt and for his fierceness a wild Ass in the wilderness Jer. 2.28 In a wilderness an Ass is alone by her self under no government no restraint no rider to rule or bridle her It 's better to meet a Bear robbed of her whelps than a fool in his folly as 2 Sam. 17.8 2 Sam. 17.8 The fierceness of this Creature is noted to be the greatest in Scripture Hos 13.8 I will meet them 〈◊〉 a bear bereaved of her whelps c. And by which the fierceness of Gods Judgements is â—et out I will meet them as a bear rob'd of her whelps c. and will rend the caul of his heart â—ow the same rage will a sinner be in when he is met and stopped in an evil way in any way â—f sin whatsoever There is an unruliness in sin beyond all this that neither the Bear nor â—y other fierce Creature can vent All the creatures have been tamed but man his tongue â—an no man tame Jam. 3. Now you may say why who sets bounds unto this Sea and who â—hall command and rule this swift Dromedary this chafed Horse this wild Ass and this beâ—aved Bear c. surely no natural power Thence 2. The Spirit of God doth aim in his dealings with man to keep under and restrain their â—sts Here you are to distinguish between what he doth per se and in his own proper nature â—d that which he doth per accidens and occasionally The aim of the Spirit of God in all his â—orks is properly and in its own nature to keep down the lusts of men but yet occasionâ—â—ly his dealing with man doth draw them forth the more as by sending an affliction the â—ord doth it to take away his sin but yet it does raise up his sin and so does the Law sin taking occasion by the Commandment and so the Ordinances of the Gospel also And this will appear Hos 2.6 I will hedge up their way with thorns and I will make a wall that she shall 〈◊〉 find her pasture He compares them to wild beasts that will not be kept within â—unds therefore the Lord made up a hedge of thorns against them that is a hedge of afâ—â—iction and if one affliction will not do it if they still break through the hedge he will â—ollow them with a wall and all this is to the end that she may not find her path that she may not go on and prosper in a way of sinning she shall meet with difficulties in sinful ways â—nd they shall also want success and labour in vain in them for though they do follow â—fter them they shall not overtake them disappointment in the way of sinning is the Lords â—im in all afflictions Job 33.16 17. it is To keep man from his purpose and to hide pride â—â—om his heart And Paul had a messenger of Satan sent to buffet him that he might not be â—â—ted up through the abundance of revelation The aim of the Spirit of God is to restrain â—e lusts of men and this very restraining Grace is a great mercy There is a twofold reâ—â—raining Grace 1 Upon the actions of men Pharaoh he had a desire to the sin his lust â—s stirred up but says God Gen. 20. I with held thee 2 Upon the lusts of men says God Exod. 34.24 There shall no man desire thy land To have a mans lust restrained is a great mercy and it is only during the time of this life for afterwards God will let out mens lusts to the uttermost as he does the Devils and their sin shall have rationem poenae Oh unhappy men when God leaves them to themselves and resists not their fury wo be to them whose sin God connives at Luth. the nature of punishment as Aquinas observes after this life the demerit of sin ceaseth Quia pertinet ad damnationis poenam because it belongs to the punishment of damnation as obedience in Heaven belongs to the reward of blessedness Thus all restraining Grace shall cease as all natural affection shall and the Spirit of God shall only work wrath as a spirit of bondage in
the hearts of wicked men for ever 3. The Spirit of God does make use of the Law as a glorious instrument in this work for he works in restraints partly by the Law of God within and partly by the works of God and afflictions without but all his aim is that men may not find their hope Rom. 1.16 The Gospel is the power of God to salvation that is the great and glorious instrument of the power of God so is the Law also an instrument in the hand of the Spirit for the Spirit of God does work by the Word and answerably to the Word and not above it or without it It is so called by the Lord Jam. 3.2 If any man offend not in word Jam. 1.26 Jam. 3.2 he is able to bridle the whole body to put a bridle to any thing in Scripture does signifie to moderate that thing and restrain all the rage and exorbitances of it Isa 37.29 I will put a book in his nostrils and a bridle in his lips Now what is the bridle that does restrain the enormities of the tongue see vers 15. It is the perfect law of liberty and this also is the bridle for the whole man Psal 149.8 9. Psal 149.8 9. To bind their Kings in chains and their Nobles in fetters of Iron and this honour have all his Saints To be bound in chains signifies two things Subjection and Restraint now how do the Saints of God do it the fire goes out of their mouths Rev. 11. that is Rev. 11. it is partly by their prayers and partly by their words setting the the Law of God before them and by this means they bind them for they bind up their lusts they restrain their sins and they bind over their Consciences unto wrath and all the Judgements denounced in the Word of God they do as it were execute them by their bringing them upon them as Zach. 1.6 Hos 6.5 Glass Rhet. Sacr. Ezek. 20.37 Psal 2.3 So that they do by the Law of God lay chains upon their Consciences and they execute judgements upon their souls and for that cause it is conceived that the Law is called the bond of the Covenant Ezek. 20.37 because 1 as a bond it doth bind to obedience and all disobedience it does restrain 2 The Law is counted a bond by men Psal 2.3 Let us break their bonds and thick weighty cords it is meant the Law of the Lord which brought them into subjection and they count it cords and bonds which are a token of three things 1 Of bondage 2 Of burden 3 Of baseness and that also may be the meaning of that expression Gal. 3.22 For the Scripture has concluded all under sin c. And thereupon Luther says Lex carcer est c. the law is a prison for it does restrain mens lusts they cannot walk at large as they desire to do in ways of evil and he says It is with unregenerate men under the restraints of the law as it is with wicked men in prison he that is shut up does not hate his sin but hates the prison and the thief is grieved at heart that he is not free nor at liberty to steal § 2. How does the Spirit of God make use of the Law for the restraining of sin The Lord has a working upon the hearts of both regenerate and unregenerate men and he has mighty acts of restraint upon them both and they are the wonderful workings of God in the world a man that shall consider the rage and malice of wicked men may wonder that the earth is not more filled with violence there being so many Nimrods mighty hunters of men in the earth that men are not made as the fishes of the Sea the greater to devour the less without controul breaking forth into all excess of riot and blood touching blood Yea he that shall consider the rage and madness that is in the hearts of the Saints themselves as we see it in Asa he put the Prophet in prison when in a rage and David caused them to pass under axes and sawes and harrows and that of Peter who did curse and damn himself and that of Theodosius by whose command seven thousand men were slain in the City of Thessalonica he would soon conclude truly the very mercy and grace of God in restraint is great And he that shall see the horrible abominations that men break forth into from day to day and the strange Apostasies that are come into the world he must conclude even restraining Grace is a great mercy and that this is a glorious and an excellent use of the Law 1 Tim. 1.9 wherein it is wonderfully serviceable to the Gospel Indeed the Apostle says 1 Tim. 1.9 that a man uses the Law lawfully when he knows and considers that the Law was not given for a righteous man There is a double interpretation of it that is most common 1 The Law is not given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not laid upon a godly man as a burthen for he has not only a Rule without but he has also Grace within that dictates to him a living Law within himself So that a godly man lives above the Law for he has a Law within as well as a Law without to restrain him from sin he has an inward principle that makes him hate every false way and what should an obedient and well managed Horse need a bridle for 2 The condemning power of the Law is not for the righteous man against such there is no Law the Magistrate should be nothing else but Gods Vicegerent and he is not a terror to good works but to evil but yet while the Saints of God do live here and are sanctified but in part they need the Law to restrain their lusts and corruptions afterwards when their Graces shall be perfected they shall need to call in no external help of a Law either to restrain from sin or keep them in duty or to quicken them to it but now corruption gets the head many times of the Law within that a man is induced to call in the force of the Law without also and the best of the Saints make use of many legal considerations and motives to constrain and restrain them in this world 1. The Law does restrain sin when the Lord sets before a man the perfection of it It is therefore called a perfect law of liberty this was the perfection in which man was created this was the perfection of the human nature of Christ a perfect conformity unto this Law in nature and life for he was a living Law And this is the perfection in Glory when the Saints shall have a conformity unto this Law and from hence the soul stands in awe of it the Lord shewing a mans abasement and imperfection so far as he comes short of the Law 2. The Law restrains sin so far as the Lord demonstrates its Authority Jam. 2.8 The Royal or Princely Law