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
bring me under wrath for I am delivered from it What slavish fear is here 2 Here is no working for Heaven or the reward for how can a Soul be said to work for Heaven when he knowes and firmly beleeves that Heaven is his before he works If a Father make over his Estate to his Son by Deed of gift and put him in possession thereof and the Son after he is possessed of his Fathers Estate doth more for his Father than ever before will you say he doth it that his Farther might give him the inheritance No that he hath and his Father cannot now take it from him therefore all that now he doth is from ingenuity That Holinesse therefore which ariseth from this motive must needs bee Gospel-walking because it is free of those qualifications which are necessary to a legal work and legalwalk 4 And lastly When our ends in our obedience are Gospel-ends Quest What are Gospel-ends Ans Such as these That I might testifie my thank fulnesse to God for his love towards me What shall I render to the Lord saith David for all his benefits towards me Psal 116.12 God hath done great things for me O what shall I doe for God again This is the language of a Gospel-soul What shall I render to the Lord I was under such a Temptation desertion God hath delivered me O what shall I render to the Lerd I wanted such a Mercy and sought God and he gave it me O what shall I render to the Lord I was some months years agoe in a sore outward affliction and God delivered mee O what shall I render to the Lord Not long agoe my condition was such as that I thought as certainly Hell was my portion as ever it was Judases or the portion of any of the Damned there and I went about crying out I am undone I am Damned for ever and now God hath not only freed me from these Horrours which made my life a burden and earth a Hell to me but also filled my soul with joy unspeakable by shewing me that he hath loved me in his Son with an everlasting love and that nothing shall ever be able to separate mee from his love but come life come death come what will come come what can come all shall further my eternal good O what shall I render to the Lord O what shall I render to tht Lord How shall I ever walk worthy so great love what shall I doe for this God who hath done so worthily and gloriously for my soul 2 That I might recover the Image of God againe The first man lost the Image of God by his disobedience this Image of God wee recover againe in Christ our second Adam who was obedient now the more inlightned any soul is the beleeving and holy the more doth he recover of this Image of God which consists in knowledge righteousnesse and true holinesse Now saith the beleeving Soul my intent is to recover the Image of God which the first man lost by his disobedience and therefore doe I seek to know and in all things to obey the Gospel because in conforming my self hereunto I shall recover the Image of God for as I lost this Image by partaking of the disobedience and pollution of the first Adam so shall I recover the same by partaking of the obedience and holiness of the second Adam which obedience the Gospel holds forth unto me Hence I exercise my self in duties of Holiness because I know the more holy I am the more shall I bee like God who is Holy and Holinesse it selfe and the more shall I recover of this Image which consists in perfect Holinesse 3 That I might imitate Jesus Christ Christ in the Gospel proposeth his Holiness to beleevers as the pattern of theirs Learne of me for I am meek and lowly in heart Love one another at I have loved you Now the beleeving Soul reading these things over saith to himself it is my duty as much as may be to imitate Christ to walk as he hath walked when hee was here upon earth Now how did Christ walk why Christ was humble meek lowly he prayed to his Father was thankful to his Father went about doing good was full of compassion to poor Sinners denyed himself in his reputation and honour with men and willingly took up the Cross the shame and reproach of the World was in all things submissive to his Fathers will contenting himself therewith was not impatient in his Sufferings but took all well and in good part from his Father was not revengeful towards Instruments for when he was reviled he reviled not again being falsly accused buffeted condemned nayled to the Cross he threatned not but committed all to him that judgeth righteously being persecuted cursed he returned blessings for cursings and prayers for persecutions yea hee fulfilled all the righteousness of the Law Now saith the soul It is my duty to follow Christ and to draw out my life by the copy of his and therefore to the end I might imitate Christ and bee like him I obey and love God for I know Christ did so love my enemies and pray for them because Christ did so do good to all as I have opportunity because Christ did so despise the honor and reputation of the world because Christ did so continue in prayer because Christ did so desire of God humility patience meekness thankfulness submissiveness to the will of God and contentedness therewith because I finde all this was in Christ strive to be holy in all manner of conversation and if it were possible to bee perfect because I know Christ was so All this I press after to the end I might bee like Christ that if it were possible there might bee nothing in mee but what was in Christ nothing done by mee but what Christ would have done nor left undone by mee but what Christ would have left undone 4 That I might keep up my communion with God Although the union which Saints have with God by means of Christ depends wholly upon that which is without viz. their being married to Christ and cloathed with his righteousness yet the communion which Saints have with God by meanes of the Spirit hath much dependence upon a Saints walking So that let a Saint walke carnally and loosely though hee shall not break the mariage knot and loose his union yet hee shall grieve the Spirit and loose his communion And on the other side let a Saint walke spiritually and as becomes the Gospel as his union remaines so shall his communion also bee kept up fresh and in the life and sweetness of it hee shall feel the same in his own soul Yea experience tells a Saint that when as at any time hee hath walked as an obedient childe observing and doing with delight and in simplicity his Fathers will hee hath then held up much sweet communion with God and contrariwise when hee hath been vain and wanton and given too much liberty to his
one with him When a King makes a League with another all his Subjects make League with him the VVill is King Lord chief Commander in the Soul when that closeth with God the whole man closeth when the VVill melts into Gods VVill and is swallowed up in it all the affections melt together and are swallowed up there-with 2 It conduceth greatly to a constant living in God and to him in improper phrase we use to say that a man is where his will is if our wills be in Gods our life is there Enoch is said to walk with God but how the Apostle tells us Heb. 11.5 He pleased God i. e. in effect to say he served not his owne will and desires but Gods 3 It is the nearest conformity that can be in us to the life of Angels Angels are perfect conformists to Gods VVill and therefore we are bid to pray that the VVill of God by us might be done on Earth as it is by Angels in Heaven 4 It is the most acceptable Sacrifice we can offer up to God Abels Sacrifice found acceptance because it was of the fat the will I may call the fat for it is the best part of man when this is offered up to God we offer up the fat Elies Sons made the Sacrifices of the People to be abhorred because they took the fat to themselves our services though never so many and great will be abhorred if this fat bee taken from them 5 It is abundance of Grace in one lump the exercise of much grace together or in one act as before I have noted 6 It is the most perfect imitation of Christ the highest act as I may so say of Christs obedience was his submission of his will to his Fathers therefore the Holy Ghost makes the whole of his obedience to lye chiefly in this Heb. 10.7 8 9. compared with Psalm 40.6 7 8. 7 It is better for us to submit to Gods VVill than to have our owne wills there is no grate acted in the one much in the other I am oft-times made worse by the one seldome or never better but alwaies bettered by the other Self-love is the root that the one growes upon but love to God the root of the other 8 It is the way to have our Mercies given to us again when we give them up to God in a way of submission to his will Abraham gives his Isaac to God and God gives him his Isaac again Job takes it well at Gods hands in taking his Estate from him God gives him his Estate double again V. The EVIL of not submitting to the VVill of God is very great for 1 IT is rebellion against the great God as he is absolute Lord and Soveraign of the Creature For a King to declare his VVill by a Law and the Subject to say I le not submit to it is among men rebellion in him as a Subject yet this case falls short of ours for no King is so absolute a Soveraign as that the bodies lives Souls of his Subjects are by right at his dispose yet such is God who therefore may command all and we are bound to submit 2 It is against Saints relation to God as a Father Christ as their Husband it is not fit for the Child to say when the Father saith do such a thing I will not doe it nor doth it become the relation of a Wife to say Husband I will love you only know this I will not submit to you when as it is the great duty of her relation 3 It thwarts our Christian Profession Christian Profession declares us to be the Servants of God it is meet the Servant should be ruled by the Masters will not his owne 4 It fights against the life of Faith what is the life of Faith but a constant reliance upon God this reliance being the act of the will ceaseth to be whensoever the will starts aside 5 It is to declare our selves wiser than God whilst we submit not our wills to his for this is certaine God bids us to vaile our wills to his in nothing but what he judgeth best for us for us therefore in this or that thing not to submit is in effect to say Lord in this or that thing I know what is good for my self better than thou dost 6 It makes our condition worse whatsoever it be A man in a Quick-sand the more he struggles the deeper he sinkes so it is with the Soul that struggles against the will of God his condition whatsoever it be is made worse by it 7 It makes our whole life uncomfortable and us weary of it Jonas his stout will made him at last even weary of his life Jonah 4.3.9 8 It renders us unthankful for mercy for note there is no dealing of God with his but hath mercy in it now when in this or that dealing I cannot submit to Gods will I do neither see my mercy nor am thankful for it VI. The RVLES IN THE GENERAL which may bring us to and further us in this submission are 1 SEt this alwaies before thine eyes and let it be thy Christian Motto GODS WILL IS BEST 2 Forbear making conclusions as touching Gods dealings with thee until such time as God hath given thee his light to judge of them or thou art come to the end of them Men ordinarily make conclusions by the light of their owne reason or whilst they are in the middle of a Dispensation This confounds them and makes them to quarrel with Gods dealings so as they can take nothing well 3 Keep thy heart and affections loose from the Creature if they are intangled and engaged that way they will draw in thy will with them then must it needs depart from the Will of God that motion that lies towards the Creature is from the Creator 4 Take not hold of Christs strength by fits only to serve thine owne turn when thou art at a dead lift but let him be thy daily strength thy strength to every action thy strength in every condition then shalt thou in all conforme to the Will of God 5 Apprehend thy will when it begins to start and give thy heart charge with it as with a run a-way The Cockatrice is best crushed when in the egge the Serpent in the will when he first begins to stir 6 Think not more hardly of God because of present dealings than thou findest thou hast cause to think of him for dealings past 7 Confirme thy self as much as may be in those thoughts that thou art a fool and dost not know in the least what is good for thy self the more thou hast drunk in this opinion of thy self the more willing thou wilt bee to bee at Gods dispose 8 Study the Covenant of Grace more the light of that in the Soul will expel the dark conclusions of carnal reason which doe ever oppose Gods Will. The knowledge of this Covenant is the only foundation of all good thoughts of God and his dealing
such strong affections such a flowing of heavenly desires so much brokenness of heart love to the brethren c. But dost thou grow in the root doth thy want of these things cause thee to root thy self more in the free promise so as that now thou dost more and oftner go out to God upon the account of the general promise then it was usual with thee to do when thou hadst and foundest in thee these things then soul beleeve it thou dost grow and though thy growth is not so much to sense as it would bee didst thou grow more in the branches yet is it a better a surer growth That tree stands fastest that grows much in the root 2 Thou complainest thou dost not grow Looke soul upon thy growth in the right season of growing There is a season of growing come to a tree in the Spring or Summer and you shall see it all over green full of sap leaves and fruit but come to that tree in the Winter and you see none of all this but the tree looks as though it were dead and withered Why so the Spring and Summer is the season of growing but the Winter is not the season So c. 3 Take in a pretty distance of time when thou wouldest judge of thy growth My meaning is when thou wouldest pass a judgement upon thy growth of grace whether it bee little or much do not compare thy self to day with what thou wast yesterday or a week agoe but take in some years and then thou wilt see thy growth better In Nature growth is not suddenly discerned no more is it in Grace Take a living childe it grows every day yet is not this growth discerned in a day or a week or a month but it must have a longer time Take a tree it grows daily but come to it to day and again to morrow you see no growth yea it may bee come to it a year or two years after the growth is hardly discernable but come to it now and again seven years hence you will see growth Object But I do not onely finde a want of growth in grace but I clearly finde a declining in grace both in root and branches as I thinks I cannot beleeve nor have confidence as formerly I thought I did neither am I so humble mortified self-denying as once I thinke I was and therefore I fear I have no in-being in Christ Answ Thou findest a declining in grace why then that hast grace how else couldest thou decline in grace Light decreases therefore there is light how could it decrease else by thine owne confession therefore thou hast Grace and if Grace then in-being in Christ 2 Thou findest declinings in grace but art thou not at present in a distemper or hast thou not been in one of late no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him or that hath been lately upon him 3 Thou findest declinings but didst thou never in all thy life time finde declinings in grace before and yet finde also that grace did rise up out of these declinings with advantage As wee see a corn of wheat falls to the ground and dyes but riseth with advantage an ear for a corn So when thy grace hath seemed to bee dead as it were for a while yet hast thou not at last seen it sprouting up with advantage more faith more love humility mortification at the rising of grace after such a declining time than thou sawest in thy self before O yes saith the soul I must confess I have many times thought now I am quite gone my grace is dead and yet after all this I have seen a greater shooting and springing up than ever before in my soul If so then assure thy self poor soul thou hast in-being in Jesus Christ by vertue of which all thy winter-time the seed of grace is maintained alive in thy soul and when the spring-time comes sprouts up with advantage Use 1. Is this so Then this shews us the glorious priviledges of all those that have in-being in Christ they are freed from condemnation what a blessed priviledge is this freed from condemnation and freed from the wrath of God freed from condemnation and freed from the guilt of all sin from the dreadful curses of the Law from the heavy charges of Satan from the stingings of a tormenting conscience from the slavery of the Devil from all afflictions as legal punishments for sin from the fear of man from the violence of the creatures c. O blessed condition the poorest Grey coat and Lether coat that hath in-being in Christ is in a more blessed and happy condition than the silk gown the plush and scarlet coat that hath not in-being in Christ The one though hee make not such a bravado in the world yet being in Christ heaven salvation and all is his Others though they brave it out for a time and must have elbow room where they go and be come to with conge and cap in the hand yet they are under condemnation from which if God do not by bringing them home to himself release them here they will bee miserable in hell for ever hereafter Vse 2. This casts many persons and brings most men in the Countries Towns and Parishes of the world under condemnation Why they have not in-being in Christ 1 Art thou one who livest and walkest in prophane courses Art thou a Drunkard Swearer an unclean person c. assure thy self thou art one cast by this doctrine for thou hast not as yet in-being I mean actual in-being which is that frees from condemnation in Christ 1 Joh. 1.6 If wee say that wee have fellowship with him and walk in darkness wee lye If such have not fellowship with Christ then no in-being communion flowes from union if it bee a lye to say they have communion much more to say they have in-being or union 2 Art thou one who art an enemy to Christ and his people a persecutor a scoffer c. thou hast not in-being in Christ Christ speaking of such persons Joh. 16.3 saith These things will they do because they have not known the Father nor mee If such do not in a saving way know Christ and the Father then have they not in-being in Christ Scoffer thou proclaimest to all the Town and to all thy neighbours that thou art one who hast not in-being in Christ 3 Art thou a moral man and restest here then hast thou not in-being in Christ The Heathens many of them did excell 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 righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees yee shall in no case enter into the Kingdome of Heaven 4 Art thou outwardly Religious and a Professor and dost thou rest here contenting thy selfe with an outward profession and
Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Kingly Law or the Law of Christ as King of Saints This distinction Christ teacheth us Mat. 5. where repeating and opening of the Moral Law he saith it was said of old thus and thus i. e. thus Moses said thus the Law as it was Moses his Law said but saith he I say unto you i. e. thus the Law as it is my Law saith unto you This Paul well knew and therefore Rom. 7. handles the Law under this two fold consideration as Moses his Law he saith we are dead to it delivered from it and have nothing to doe therewith as Christs he saith he did approve of it delight in it and endeavour to conforme thereto So Rom. 8.2 For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death he makes a clear distinction betwixt the Law as it was in Moses his hand administring sin and death to those under it and in Christs giving spirit and life and he saith that beleevers by being under the Law as Christs are freed frâ—m as Moses's And in Gal. 2.19 For I through the Law am dead to the law that I might live unto God He tells us that by vertue of being under the Law as it is in the hand of Christ he tells us he was dead to it as in the hand of Moses These things laid down I say Gospel walking is to make the Law of God i. e. the Moral Law as it is the Law of Christ the rule of our lives and actions For the making out of this three things are to be proved 1 That the Moral Law in Gospel-times is a Rule to Beleevers else making it our Rule cannot be Gospel-walking 2 That it is a Rule only as in the hand of Christ 3 That to obey and observe the Law as it is in the hand of Christ is truly and properly Gospel-walking The first I make good by these Arguments Argument 1. If the coming of Christ doth not destroy the Law as a Rule but fulfill or compleat the same then is the Law in Gospel-times a rule to beleevers But the first is true Matth. 5.17 Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill What fulfilling is the fulfilling here spoken of Not so much Christs fulfilling the Law for us as our common person though this bee a truth as the perfecting or compleating of the Law I came to fulfill the Law that is to compleat the Law to fill up the Law which the Jewes took by halves or peece-meals and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie to replenish perfect or fill up a thing being as some say a Metaphor taken from a Ship under sayl whose sayls are filled with wind and this Christ's own speaking to the end of the Chapter clearly shews he going on to declare the spiritual sense and meaning of the Law beyond what the Jewes understood thereof or Moses had discovered to them Therefore the latter Argum. 2. If the Moral Law bee a perpetual and everlasting Rule to Saints in all Ages then to Saints in Gospel-times But the first is true Mat. 5.18 for Verily I say unto you till heaven and earth passe one jot or one tittle shall in no wise passe from the Law till all be fulfilled As long as Heaven and Earth remaines so long doth the Law remaine and the fulfilling thereof remaine Here observe by the way that the Greek word translated fulfilled is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the precedent verse to perfect or fill a thing up but to doe or performe a thing Now there is a two-fold fulfilling or performing of the Law a fulfilling or performing thereof in Christ as our Head and common Person this was perfectly accomplished by and in Christ when hee was here and there is a fulfilling or performing of the Law in us the Members this because it is imperfect and wrought by degrees goes perpetually on increasing till wee come to bee wholly like our Head and this I take it is that which is here spoken of which shall remaine as long as Heaven and Earth remaine i. e. as long as Heaven and Earth stands Saints shall goe daily on fulfilling of the Law till in the end their obedience comes to bee perfect as Christs was Argum. 3. If the preaching of Faith doth not make voyd the Law but establish the same then doth the Law still remaine as a Rule to Beleevers in Gospel-times But the first is true Rom. 3.31 Nay we establish the Law i. e. by the preaching of the Gospel wee doe not over-turn the Law make men Libertines and free them from the obedience of the Law no but we establish the Law set it upon a better and surer bottome than it stood on before and bring men to a more free full and spiritual observance thereof than they will bee brought any other way therefore the latter Argum. 4. If the substance of those things which are required in the Moral Law are commanded in the Gospel promised to Gospel-times then doth the Law remaine a Rule to Beleevers still But the first is true as for example Doth the Law in general require of us to love God with all our heart with all our soul with all our might and with all our strength and to love our neighbour as our selves and doth not the Gospel every where command these things Doth the Law require of us to love serve and obey one God and the true God and doth not the Gospel doe this Doth the Law require us to worship God in his owne way forbidding all Idol worship and doth not the Gospel doe this 1 Cor. 10.20 21. 2 Cor. 6.14 15 16 17. doth the Law require us to sanctify Gods Name and doth not the Gospel too Jam. 5.12 Doth it require the sanctifying of the Sabbath and is not this promised to Gospel-times Ezek. 44.24 in the purest Gospel which shall be when the Jewes are called they shall hallow Gods Sabbath and I take it for this reason the command of keeping the Sabbath is mentioned both in the Moral 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 it is Moral and in the Ceremonial Law to teach us the command of the Sabbath is Evangelical the Ceremonial Law being but the Gospel under Types and Figures Doth the Law require obedience to Superiours and doth not the Gospel yea is not the Fifth command in expresse words commanded Ephes 6.2 Doth the law forbid Murder Adultery Theft False-witness-bearing coveting anothers goods and right and are not all these forbid in the Gospel Rom. 13.9 therefore the law remaines a Rule to beleevers under the Gospel Argum. 5. If Christ as a common person did yeeld obedience to the Moral Law then is the
his hand if we look into Scripture it tells us three things concerning it 1 It came with bare commands It had commands Do this and live and these commands were bare commands commands without any life or power and therefore it is called a voyce of words Heb. 12. 2 It came with fearful threatnings and terrible denunciations of wrath to the disobedient to scare men from sin Gal. 3.10 Cursed is every one that continueth not in all things which are written in the Booke of the Law to do them 3 It came with alluring promises of life and salvation to the obedient Rom. 5. For Moses describeth the righteousnesse which is of the Law that the man which doth those things shall live by them Thus the Law came as it came in the hand of Moses and was the Rule of a Covenant of works but now as it comes in the hands of Christ and is our Gospel Rule I mean the Rule of Saints under the Gospel for to other men the Law still remains in force as it was given by Moses to it comes without either of these 1 It doth not come with bare commands as Moses his Law did it hath commands and more spiritual than the Law had in the hands of Moses but these are not bare commands commands without any life or power no but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ there is an exceeding aptness of power inabling the soul to do what it commands so that a poor soul receiving the Law from the hands of Christ is not left lame and dead unable to follow the voyce of the Law but it findes life and power coming in with the command It bids the soul pray and gives the Spirit to inable to cry Abba Father it bids it avoid evill and do good and inables it to do the one and the other Thus the soul is not left liveless and strengthless it doth not go about wishing and woulding O that I could obey O that I could keep the Law O that I could leave sin bee more holy c. and finde no strength to any of these no but it findes inward life and strength so that it no sooner hears the voyce of the Law but it findes some power to yeeld obedience to that voyce Thus I say though Christs Law as well as Moses's hath commands yet these are not bare commands a voyce of words but commands with power the word and the power going together 2 It doth not come with terrible threatnings and denunciations of wrath it doth not say Man Woman do this or thou art damned avoid that or thou art damned it hath no such language But the Law as it is in the hands of Christ it saith thus O thou beleeving soul here is work for thee I come to bid thee work thou must pray read and meditate of the word of God love God with all thy heart love thy neighbour as thy selfe do good to all as thou hast opportunity avoid all sin c. but I do not tell thee that put case thou failest either in neglecting any thing I command thee or doing any thing I forbid thee that thou shalt be damned I tell thee not so but know the contrary that though through weaknes and infirmity thou shouldest fail in the one or the other yet thou shalt never be damned damnation is gone Christ hath delivered thee from that thou shalt never bee damned But yet I say unto thee do as I bid thee because thy Father takes pleasure to see his childe which thou art dutiful and obedient and it will grieve him shouldest thou do otherwise yet however though thou failest which yet take heed of because of grieving thy Father yet know this thou shalt never bee damned my curse shall never light upon thee for it hath been already upon the head of Christ thy Surety who hath born it All therefore I have to say to thee is to shew thee what thou shouldest do and how thou shouldest walk but I have no curse for thee I cannot curse thee though I would 3 It doth not come with alluring promises of life and salvation to the obedient The Law in the hand of Christ it doth not come with a voyce Do this and live It doth not say Soul if thou wilt obey mee thou shalt have heaven But saith the Law thou poor sinner who hast closed with Christ know for certain Heaven is thine already salvation is sure to thee thou hadst the grant of this and it was made sure to thee by an unchangeable deed of gift from thy Father upon thy beleeving day and therefore should I promise thee this in case thou wouldest hearken to my voice I should promise thee nothing at all because I should promise thee no more than what thou hast already and none can ever deprive thee of for all this is thine yea as I cannot promise thee this in case thou shouldest obey mee so needest thou not fear losing of this if through thine own weakness or the prevalency of thy corruption thou shouldest fall and disobey mee But this is that I am thee Messenger of there is another viz. the Gospel which hath been before mee and assured thee heaven is thine but that I am the Messenger of is onely to tell thee how it becomes thee being a childe of God and an heir of heaven to walke and how thou shouldest express thy thankfulness to thy Father for his unspeakable love which thou shalt abundantly do if thou wilt endeavour in all things to observe mee and therefore poor soul bee thou now an obedient childe do thy Fathers will because hee hath proclaimed to thee in the word of his grace that hee hath given heaven to thee O therefore serve him and behold here I shew unto thee and point out the way in which hee would have thee do it Thus the Law as it comes in the hands of Christ it hath not bare commands nor threatnings nor curse no promises of life and salvation in it but it comes without any of these 3 That to yeeld obedience to the Law as it is in the hands of Christ is Gospel-walking 1 To walke in the way of the New Covenant is Gospel-walking for the Gospel and New Covenant are the same But to yeeld obedience to the Law as it is in the hands of Christ is to walke in the way of the New Covenant for the Law as it is in the hands of Christ is a part of the New Covenant the thing that the Law as such requires of beleevers being there promised and given to them therefore it is a part of the New Covenant 2 To serve God without fear and from love is Gospel-walking Luke 1.74 75. 2 Tim. 1.7 2 Cor. 5.14 But to yeeld obedience to the Law it is in the hands of Christ is such for what is there in the Law to cause fear if wee look upon it in the
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
and below him Such things as though a man should attain what hee aimes at and would have in them yet are not worth the breath or wind which is spent in speaking of them or the time lent for the study of them things better suiting with Infants in grace who must have their toyes and rattles to play with though nothing come of it than those that are men grown and of age Such as are ten hundred empty questions both in natural and divine things which the former times have been and the present age is fruitfull in many of which should I name the ridiculousness of them would bee an answer to them Things that nothing in the world is gained by but an airy head and an empty heart and therefore I call them light and frivolous Things indeed below and unworthy a heart that hath so many precious spiritual things as would take up his time should hee live twice Methuselahs age to exercise himselfe about as hath every Saint and Son of God and such variety too of these both for pleasure and delight as that hee needs not for recreation-sake to have recourse unto the other Yea things which though they had no other evill attending of them yet this they have I converse in old Adam and walke after the flesh whensoever I meddle with them as were it not out of my way I could demonstrate at large now this wee know that it is the character of a Saint or Son of God to walk not after the flesh but after the Spirit and this wee likewise know that so far as wee converse in old Adam so far wee bring our selves under the curse there being since the fall a curse pronounced against all of old Adam whether good or evill so that as his evill destroyes us so his good cannot help us yea his good by labouring after it in the way of old Adam that is by our own strength and wisdome and not in the way of the new Adam that is by the strength and wisdome of the Spirit becomes evil unto us and is abominable unto God 3 To things dark and doubtful such things about Religion I meane the Circumstantials thereof as are not neither can bee found to be clearly determined so as to give satisfaction to the diligent and rational Inquisitor from Scripture which things that some such things there are I know none but acknowledge Now about these there is verily a fault when men have their hearts exercised day and night in making enquiry after them as if time and reason were given them to bee wholly spent in searching after that which it may bee God would not have them know and which would make nothing for their spiritual advantage being known it cannot but be a great evil when God hath left us so many things clear and determined that we should run out so much of our precious time and strength as many doe about dark and doubtful things Obj. But may some say what will you deny all study of these things may not I study them at least to get satisfaction if it may bee had concerning them or in case there be any truth in them if possible to find it out Answ I deny not but thou mayest study these things so it bee done with these Cautions 1 That thou beest moderate in thy time about studying of them allot as little time as may bee though some thou dost to such things considering alwaies that thy time is given thee for other work for greater employments wherein thou mayest bee more useful for the glory of God the end of thy Creation and more serviceable to thy present Generation and more further thine owne peace and the edification of such as belong to thee than ever thou canst or art like to doe in following these things 2 Take heed thy heart be not so taken up with these things as to neglect greater and more spiritual things It is a thing very ordinarily found amongst Christians that they lose a great deal of their spiritualnesse by over-much medling and exercising themselves in things of this nature so many questions about doubtful things this Circumstance and the other croud in that the maine spiritual things are thrust out there is no roome for them in the soul And truly this is a very sad and spreading evil in our dayes wherein things questionable are altogether in credit and esteeme and things unquestionable are laid by and out of date we more talk of those things wherein wee differ from others than of those wherein wee agree though the one bee but a trifle and the other matter of greatest concernment and here is all the fruit that comes of it which every one of us if our trading lye this way shall by woful experience finde wee lose our spiritualnesse by so doing I am of the mind of that godly man Mr. Cradock in his Christian Liberty Serm. 1. who takes this to bee one reason why Christ hath left many things about his Worship in the New Testament so dark and doubtful whereas every thing to a tittle the snuffe of a Candle and Ilet-hole was clearly determined in the dayes of the Old Testament because the designe of God in the New Testament was to bring his Saints to be more spiritual and therefore as he hath left them clear fewer external Lawes by farre than they had in their Worship so those he hath left are of a more spiritual nature than theirs were Christ was as faithfull in his house as Moses in his and hee could have made us hundreds of little Laws about external things and tied us up to Punctillio's as Moses did his Disciples yea would have done it had this been the only or great matter wherein he was to have been faithful but Christ had another designe in the New Testament viz. to bring his Saints to bee more spiritual and therefore though hee gives us Lawes and Rules for outward worship so farre as concerns the substance yet he is not so exact and punctual in laying down Rules touching every Circumstance as Moses was 3 Take heed thou make not an agreement or disagreement in things of this nature the ground of thy love to Saints or a rule to judge of Saints by It is an evil too common among men to take up some one circumstantial Point and when they have done put so much stresse upon it that they will hardly love any or owne them for Saints which doe not presently close with them in it or which seeme but to oppose this their opinion though ever so sound solid and gracious otherwise Wilt thou study these things labour then to have and keep thy heart in such a frame as that thou mayest dearly love a Saint and owne the grace of God in him though hee should altogether and alwaies stand off from thee in this particular 4 Take heed of making thy owne faith and conceptions in things of this nature binding to others Consciences This is an evil something
worse than the former when men doe not only study Niceties and make Lawes for themselves but when they have so done will make Lawes for their Brethren and binde their Consciences to those Lawes which they themselves have made Now wilt thou exercise thy self in things of this nature take heed then thou make not thy Conscience the rule of thy Brothers neither make Lawes over him in such things as thou canst not assure his Conscience Christ hath made them I had rather yeeld in a hundred things of this nature to a Brothers weaknesse than by an absolute Law of his making to be bound up to one Let Saints therefore be wary of tying their Brethren hand and foot in such things wherein Christ hath left them free for Saints if tied will not doe that which if they were left to their liberty they ought to doe as I remember Luther saith to the Papists about eating their meats and observing their dayes leave us saith he to our liberty wee will cat your meats observe your dayes but bind us hereto and wee will doe neither 5 And lastly Take heed thy spirit grow not hence by degrees to an affectation of novelty or new things Many there are who first take delight to pry into dark and curious questions and when they have gone on thus a while there is nothing will please them but new things and curious things they grow out of love with old truth and spiritual heart matters these are fet by and it must bee some fine new tickling question that is fit matter only for their thoughts and meditations and as for all things else they account them but low things and those that hold them and press them men of lower light and of a lower forme as they say I am almost confident of if that most of the errours this day broached or on foot in England or elsewhere doe grow out of this root viz. A neglect of exercising the heart about spiritual things and a desire to be alwaies prying into dark things from whence by degrees there creepes into the Soul a love of novelty and new matters which no sooner is in any but the heart is as prone and apt to suck in errour as a spunge water and of all spirits in searching after truth I should desire the Lord to keep me from this a spirit delighting it self in and affecting novelty and new things The Reasons of this Point with the Application I shall leave to the next opportunity The Second SERMON ON 1 Tim. 6.11 Follow after righteousness godliness c. THe last opportunity I had in this place I told you that the Apostle gives these words as a direction to his Schollar Timothy and in him to all Beleevers how to escape the dangerous errours and evils that then were or at any time should be abroad the direction is to follow after righteousnesse godlinesse c. as if hee should say employ thy self and thy heart about these things and there is no fear of receiving hurt by the other In General I told you the things he mentions are all spiritual things whence I laid before you this observation viz. Doct. That the only and special way for a Saint to bee delivered from the errours and evils of the times he lives in is to have his heart as much as may be taken up with and his spirit exercised about high and Spiritual things I proved it then unto you and also shewed you what I did meane by Spiritual things I now proceed to the Reasons why the exercising the heart about Spiritual things is such a preservative against the errours and evils of the times we live in Reas 1. Because such a heart as is exercised about Spiritual things findes not leasure to run out after those poor low things which others trifle away their time and lose themselves about Many there are in the world of whom it may be said as Pharaoh once said of the Israelites Yee are idle yee are idle who are very Idlers and doe nothing at all in Spirituals by reason whereof their hearts have a great deale of leisure which because they would be doing and finde nothing to take too they busie themselves just as Children and Boyes doe when they are idle about this toy and the other such a querk and such a query their time and thoughts are busied about and they are continually fancying and inventing new Notions and Chymaera's and this bears the Bell and is all in request to day and this to morrow and thus they strangely lose themselves running from one fancy unto another till in the end they have out-run Reason Religion and all Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading which hath many weighty affairs under his hand together and is by reason hereof so full of employment that he cannot finde time to beat his braines about this querk and the other query all the time that he hath is little enough and too little to follow so as that he may not be a looser of his greater employments hee findes that had hee two dayes whereas he hath but one time would be too little for him to busie himself how hee might enjoy more communion with God understand more of the great Mysteries of Godlinesse get his heart more mortified his graces more quickned c. though hee should allow other things no time at all Because to a heart that is exercised about spiritual things other things are dry and empty such a heart neither findes relish in them nor satisfaction from them a spiritual heart delights in things and relisheth them as they are spiritual that which much relisheth a carnal heart is very dis-relishing to the Spiritual man As take a Carnal eare that loves to hear things where there is a great deale of curiosity and of the varnish of Humane wit and Wisdome but now take a Spiritual eare that delights to hear such things as have in them evidence and demonstration of the Spirit and power and findes a dis-relishing of other things So take a Carnal eye that delights to behold such things as please the Natural sense and delight the Fancy but now a Spiritual soul that delights to behold such things as may elevate the Soul and raise the affections more towards Heaven so take a Carnal heart that is well pleased when it is exercised about toyes this vaine needless question and the other but now a Spiritual heart that can take no comfortable relish in things of this nature but they are dry and empty unto it and therefore it shuns and avoyds them and so escapes the danger that comes by them 3 Because such a heart as is exercised in and taken up with Spiritual things lives as I may say in another world whither these vapours which make the braines of many men giddy and their conversation unstedfast doe not ascend he lives in the heavenly world and is
many even of as many as do beleeve therefore that obedience is not the souls righteousnesse 2 Faith is a Law-duty and the work of faith a Law-work though the object of faith be of Gospel-revelation now if a Law-work be the condition of the New Covenant It is not a Covenant of grace but works Rom. 11.6 If it bee of works it is no more grace else work is no more work 3 A man might stay upon Old Covenant works because the condition of his Covenant as Hezekiah did 2 King 20.4 and Abijah did 2 Chron. 13.12 But a man may not stay upon his faith nor intreat favour for his faiths sake but for Christs sake The Old Covenant made premises unto performances the New Covenant makes promises of performances Many promises indeed are made of comfort to them that mourne of rest to them that are weary of pardon to them that confesse but not because they mourne are weary or confesse In promises of this nature faith findes footing not in a condition but in a connexion as also when the promise saith The barren shall bring forth I will poure water upon dry ground here is no condition for barrennesse and drinesse is none but here is a connexion unto faith a heart full of groans an eye full of tears a life full of reformation may bee good signes but bad grounds faith knowes nothing but Jesus Christ 4 The condition of the Old Covenant was to bee performed in the power of him that was in Covenant and was no part of the Covenant to be given of God in which respect it is compared unto Pharoahs Taskmasters who required the whole tale of Bricke but gave no straw Faith is no such condition because the work of God wherein hee is mindful of his Covenant and Engagement though not to the creature yet to himself and to his Son on the behalfe of the creature 2 Cor. 4.13 Eph. 1.17 18 19 2.8 Hagar hath seed but in a natural way an Ishmael who was of the Law of Works after the flesh Sarah also hath seed but in a supernatural way an Isaac who was of promise of faith of the Spirit Gal. 4.29 Works were the condition of the Old Covenant and not Fruit Faith is the fruit of the New Covenant and not the condition 5 What is properly conditional in the constitution is certainly uncertain in the event all the good covenanted for hangs upon the condition as that which may bee injoyed or lost The Old Covenant was so according to the tenour whereof Ishmael the childe thereof is cast out But the New Covenant is not so not a Covenant which way bee broken Heb. 7 22.-9.15 16 17. being of the nature of a Testament Luke 22.20 1 Cor. 11.25 therefore not a Covenant properly conditional or having faith for a condition as Works were in the Old Covenant I shall adde no more under this head lest I bee reproved for furnishing so large a Porch to so little an house The New Covenant is a Covenant of Grace distinguished from the Old in the fulnesse thereof The Old Covenant had but the shadow of good things but the shadow of Election Vocation Justification c. The High Priest was but a shadow So the Temple the Sacrifice the Peace Heb 10.1 2. None fully purged or fully pardoned or furnished with a full answer to every charge and challenge of the Law Heb. 9.9 But the New Covenant hath the substance being full of Christ it is full of grace and truth For by one offering hee hath perfected for ever them that are sanctified Heb. 10.14 Under this Covenant no more conscience of sin Heb. 10.2 not that a man is past sinning or past feeling but because hee is past charging Rom. 8.33 34. No more conscience of sin as transgression of the Law which is a Law of sin and death Rom. 8.2 No more conscience of sin as a debt to that Law and so needing new Sacrifice but as Christ made satisfaction once and at once Rom. 6.10 Heb. 7.27 1 Pet. 3.18 so hee is made righteousnesse The Old Covenant was a weak Covenant not in commanding or condemning power it is able to damn a whole world for disobedience but in helping a poor miserable undone creature Rom. 8.3 What can the Sun do for a blinde man a Physitian may help nature but cannot give it the Old Covenant is like unto those Physitians upon whom the woman that had the Bloody-issue waited twelve years and spent all her substance being never the better but the worse The New Covenant is like unto Christ if wee touch but the hemm of that Garment there is healing which doth not onely declare a Law for the heart but also write it upon the heart not impose a duty onely but dispose unto obedience administring not onely the letter but the Spirit 2 Cor. 3.6 The Old Covenant is like unto Moses the Minister thereof who could not lead the people into Canaan The New is like unto Joshua a Type of our Jesus under whom the Tribes received their Inheritance Compare the times of Moses and Joshua and you will finde a fulnesse of grace in Joshuahs time Compare the times of the Old and New Covenant you will finde a fulnesse of grace in the New Covenant time exceeding fulnesse comparative with the former time 1 Moses his Spies brought up an ill report upon the good Land Numb 13.32 but Joshuahs returned with glad tidings Jos 2.23 Vnder Moses the Land is seen as a Land to bee obtained by warlike performances and the enemies being mighty they are discouraged Under Joshua the Land is seen as a Land of Promise to be given unto them in faithfulnesse Reformations under the Old Covenant commonly miscarry men are discouraged and run from Moses backe again into Egypt when corruption and temptation shew themselves men say as the Prophets servant Alas what shall wee do Under the New Covenant mans eye being open unto the Lord they can say with the Prophet There are more for us than bee against us and with the Apostle Wee can do all things Jesus Christ strengthning of us 2 Moses led the people toward the Land within sight of it and left them Joshua led them into Canaan Under the Old Covenant men may bee toward the Kingdome and nigh unto it but under the New they enter it and possesse it Agag may bee taken prisoner and bound under the one but hee is hewn in sunder and destroyed under the other 3 Under Moses Circumcision was neglected during the time that Israel was in the Wildernesse Under Joshua it was renewed Jos 5.5 9. So under the Old Covenant men are driven from iniquity by fear of punishment or dragged on in a way of duty by hope of reward the heart not yet set against that nor for this Vnder the New Covenant the heart is circumcised to love the Lord and thereby sweetly drawn after him 4 No Jubilee was kept by Moses nor by the people in his time but
Sarahs Law bids us to bee fruitful and that we may be so it holds forth to us the strength of Sarah viz. supernatural strength help from Heaven Now minde it the Commands of the Law as they are Hagars commands i.e. as they come to a poor Soul only as a terrible voyce of words without power as a killing letter without the quickning spirit so they are to be cast out by all the children of the New Covenant for Hagar is to be cast out and therefore hath nothing now to doe in Abrahams Family nor may shee there command and dame it over Isaac But on the contrary the commands of the Law as they are the commands of Sarah the New Covenant i.e. as they come to a poor Soule with a promise of strength and assistance a power and efficacy to enable to obey so every childe of the New Covenant is to stand with armes and heart wide open to receive every of them and should say Come come O Law with all thy Commands I love to hear thy voyce I delight to obey it for though Hagar the Bond-woman may not take upon her to Dame it over Isaac because shee is a Servant and therefore beneath him yet Sarah the free-woman may for shee is his Mother and therefore above him For the Minotory part the Moral Law as the same was Hagars Law a Law bearing rule over Hagars seed so had it threats as well as commands which threats were a dreadful curse and denunciation of eternal rejection to every one that should disobey it though but in one particular Gal. 3.10 whence the Apostle argues that no man could bee under the very commands of the Law as it was the Law of the Old Covenant but hee is yea must bee under a curse But now as the same is Sarahs Law the Law of the New Covenant although in a milde way it declares that in case I will be a stubborn childe and will not hearken to it nor be ruled by it my Father will be grieved and offended and I shall for so doing feele the rod though not of wrath and eternal rejection yet of love and fatherly correction yet doth it no where threat the seed of Sarah that in case they disobey they shall bee eternally rejected Ishmael that was the childe of the Old Covenant and under Hagars Law commits but one fault that ever we read of and for that hee is utterly rejected without remedy thrown out of his Fathers house and presence never to see his face more Isaac the Son of the New Covenant who stood under Sarahs Law doubtlesse had his faults yet is he for none of them cast out of his fathers house Now observe the threats of the Law as they are Hagars threats i. e. as they are threats of eternal death and damnation in case of disobedience so are they not to be hearkened unto nor regarded but to be cast out by the Sons of the New Covenant for Hagar is an out-cast and though she hath her Ishmael with her and she may still threat him yet Isaac out of her reach and doth not regard her threats for he is safe and secure in his Fathers Family but now the threats of the Law as they are Sarahs threats i. e. as they are sweet loving motherly warnings telling me that in case I be wanton or stubborne and will not hearken to her nor obey her that my Father though he cast mee not out of doores yet will hee bee displeased and I may suffer angry looks yea a whipping for it so I am to have them in special regard to bend my eare diligently to them and to stand alwaies in a holy filial awe and fear of them because though Hagar being but a servant and now thrown out of the Family hath nothing to doe with me yet Sarah hath for shee is my Mother and Mistris of the Family and I am still under her power 3 For the Promissory part the Moral Law as the same was Hagars Law or the Law of the Old Covenant had also a promise of life in the doing or keeping of it Rom. 10.5 Gal. 3.12 But as the same is Sarah's Law or the Law of the New Covenant though it have also a promise of life yet is not this life promised to Sarahs seed upon condition of their keeping this Law but the promise is absolute made to the seed without any condition to bee performed on their part so that as the inheritance is not gained by their obedience so can it not bee lost by their disobedience Ishmael the Son of Hagar that stood under Hagars Law and had no right to the inheritance nor any part of it but only what was conditional in case he carried himself well and as he ought to doe in his Fathers house he not being able to keep the Law i.e. demeane himself in all things as hee ought could not obtaine the promise hee transgresseth and is for ever rejected and an out-cast that must have no part in the promised inheritance But Isaac the son of Sarah that stood under Sarabs Law which gave not the inheritance in this conditional way but as an absolute deed of gift entayling the same to Isaac so soon as ever he was borne so as that his right thereto was neither more nor less by vertue of any future carriage or demeanour of his he though he was not doubtless without his failings yet could not bee dis-inherited but let him doe or not doe obey or not obey though yet obey he doth for Isaac is a dutiful childe hee must bee and is possessed of his Fathers inheritance Now then the promises of the Law as they are Hagars promises giving a right to life and Salvation no otherwise but upon condition of obedience so Sarahs children the seed of the New Covenant are not to minde them but to cast them out for Hagar is an out-cast and Isaac claimes not the inheritance by any right she gives him but by another right viz. that of Sarah but now the promises of the Law as they are Sarahs promises giving the inheritance by absolute deed of gift entayling it to the seed so soon as ever they are borne so that their right thereto is neither more nor lesse by vertue of their walking or governing themselves so they are to be loved prized received greatly honoured of all the children of the New Covenant for though Isaac may very well slight and contemn that right that comes in by Hagar because it is below him and he claimes by a better and surer right yet is it not comely that he should despise the right that comes in by his Mother Sarah but rather it is his duty ever to think highly and speake honourably of that right which all the true children of the Free-woman will but those which are the seed only in outward appearance doe otherwise Hence note by the way as a thing worth observation that Ishmael is not rejected for despising his Birth-right as Esau afterwards
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
Father and this is wrought precedent to any good in us and all good comes from this Actual union on our part that is by beleeving and is then effected when I am said to come to Christ and the Father by him As in our Reconciliation there is Gods Reconciliation to us and ours to God spoken of 2 Cor. 5.18 19 20. And all things are of God who hath reconciled us to himself by Jesus Christ and hath given to us the ministry of reconciliation to wit that God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation Now then we are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be yee reconciled to God God's reconciliation to us that is before faith before ever we heare a word of faith and that by Christs offering up himself to his Father our reconciliation to God that is by beleeving when wee heare and embrace the word of reconciliation So Christs union to us that is before faith and doth not at all depend upon our beleeving as any fruit thereof but rather our beleeving flowes from thence We love him because he loved us first wee are actually united to him because hee is acutally united to us first but now our union with Christ that is by beleeving 3 That by in-being in Christ Saints are freed from Condemnation 1 That which removes all our sins from us frees us from condemnation for no sin no condemnation but in-being in Christ removes all our sins from us it takes sin from our backs and laies it upon the back of Christ Sins are debts the debts that we owe to God all these debts after once we come to have marriage-union with Christ are transferred over to him so that they are no longer our debts but his debts neither are we now liable to pay them but he must answer for them and see Gods Justice satisfied and the Debt-book crossed 2 That which gives us a right and title to Salvation that frees us from condemnation but out in-being in Christ doth this for by vertue hereof we are Gods Heirs yea joynt-heirs with Christ and so have as true a title though not so large a title to Glory and Salvation as Christ himself hath though wee have not for the present actual possession yet our title is good firme and certaine as an Heire in Minority hath not actual possession yet his title is as good as afterwards 3 That which makes voyd and null all impeachments and charges whatsoever frees us from condemnation but this doth our in-being in Christ for being in Christ no charge or Impeachment can be drawne against us but the same hath been drawne against Christ in our stead and he hath answered the same at the Bar of Gods Justice and is come off clear and acquitted So that now all impeachments and charges are voyd and null Rom. 8.33 34. Who shall lay any thing to the charge of Gods Elect it is God that justifieth who is he that condemneth it is Christ that dyed yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us 4 And lastly That which makers the Law Jury and Judge of a mans side frees him from condemnation but this doth our in-being in Christ 1 It makes the Law of our side for the Law it is a rule of Justice and Equity it requires equity should be done to every one now it would not be equity to take satisfaction and not to acquit the Party for whom it hath received it now the Law hath taken satisfaction for all that are in Christ and therefore the equity of the Law requires they should be absolved from the sentence of condemnation so that the Law is of the side of those persons 2 It make the Jury of Conscience of a mans side for saith Conscience doth the case lye thus that I am in Christ then not guilty not guilty though once I was guilty yet Christ hath taken the guilt away and therefore now not guilty not guilty 3 It makes the Judge of a mans side for saith God the Judge is it so that this party is in my Son Christ then is he a member of my Son then is he married to my Son and I am a Friend to all such for my Sons sake for what hee hath done and suffered I own love and respect and therefore hee shall never bee condemned Obj. But I fear I have no in-being in Jesus Christ for surely had I in-being in Christ I should grow and thrive more than I doe living Branches in the Vine grow and certainly were I a living Branch in Christ I should grow more Answ Thy doubt poor Soul is thou dost not grow what growth is that thou lookest for is it growth of gifts only or is it growth of grace doth thy doubt arise hence because thou canst not pray talk of Divine things open and explains Scriptures as another can or because thou art not so humble mortified self-denying conformable in all things and conditions to the will of God as thou seest another Saint is If thy doubt arise because thou hast not such gifts then let me tell thee that as gifts of themselves though a man did ever so excel in them are no evidence of a mans being in Christ though a man had the gifts of an Angel yet no evidence for herein hee hath no more than the Devil hath who is an Angel so the want of gifts if this bee all thy doubt doth not at all evidence the contrary I pray what excellency of gifts are there in Babes and Sucklings in comparison of the gifts of the wise and prudent and yet Babes and Sucklings are in Christ when the wise and prudent are not What gifts in the foolish things of the world and base things and things that are not i.e. of no account at all in the eye and esteeme of man and yet these hath God chosen and they are in Christ who of God is made unto them wisdome c. When the wise things of the world and the Scribes and disputers of the world are set by 1 Cor. 1.27 28 29 30. Object But saith the soul my doubt is not so much about gifts as grace I do not finde my self to grow in grace in humility mortification c. and this begets all my fear Answ To this I answer Poor soul 1 There is a twofold growth a growth in the branches and a growth in the root as a tree grows sometimes upwards in branches sometimes downward in root So thy grace growes sometimes in branches as in love humility brokenness of heart c. sometimes in root as when thy faith grows more and roots it selfe in Christ and the promise more Now how is it with thee soul Thou dost not grow in branches as once thou didst that is thou dost not finde such a lively heart