it is not two Laws but one So it is here And hence it follows that rightly understood they cannot bee contrary each to other but must of necessity agree because they are one for were they contrary they then should cease to bee one Yea they should not onely cease to bee one but cease to bee contraries destroy each other for authority to enact a Law to bee thus and thus and contradict the same in the publication thereof makes both a nullity So that our Conclusion is this viz. The Salvation and Sanctification of sinners is the will of God the Father and the Lord Jesus Christ This General I shall branch out into two particulars 1 That it is the will of God and Christ sinners should be saved It is the will of God and Christ sinners should be sanctified 1 Both God the Father and the Lord Jesus Christ are exceedingly willing and earnestly and truly desirous that poor sinners should be saved This is proved Joh. 6.37 38 39 40. All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out For I came down from heaven not to do mine own will but the will of him that sent me And this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day And this is the will of him that sent me that every one which seeth the Son and beleeveth on him may have everlasting life and I will raise him up at the last day Where we have the will of God and Christ set forth in several particulars 1 Christs will manifested 1 By his resolvednesse to entertain all poor sinners coming to him vers 37. I will in no wise not not i. e. nothing in the world shall ever make mee cast out that soul 2 By his great and long journey undertaken for and about their salvation vers 38. I came down from Heaven as to say do poor sinners doubt of my will to save them I do faithfully ingage my self to do it yea let them but consider what a long journey I have made about this work 2 God the Fathers will is shewed 1 By his act of Donation or giving of poor sinners to Christ putting them over into his hands to save them vers 37. All that the Father giveth me 2 By his mission of Jesus Christ vers 38. But the will of him that sent me which is put rather upon God the Fathers will than Christs not as if Christ had been unwilling but onely to convince poor sinners how much and how exceedingly the will of God the Father is in the thing as well as Christs Christ having before expressed his own willingnesse now assures them that hee could not bee more willing than his Father was yea of the two if any hee would make them beleeve that his Fathers will was firstly and mostly in the business 3 By that double charge that the Father layes upon the Son at his sending of him away 1 That none of those be lost which hee had committed to him vers 39. This is the Fathers will which hath sent me that of all which he hath given me I should lose nothing as to say My Son I put over sinners to you commit them to your care and keeping look you to it that none of those I commit to you bee lost but that they bee all forth-coming in the day when I shall require them for I give them to you and I shall expect tale of them all from you again 2 That to every one beleeving on him hee should give eternal life vers 40. This is the will of him that sent me that every one which seeth the Son and beleeveth on him may have eternal life As to say My Son I send you down on earth among a company of poor sinners and when you come there you shall finde many poor sinners will beleeve on you this therefore is that I would have you to minde when you are gone and think of it as my will whosoever hee is that shall beleeve on you give him eternal life I charge you reject none but whoever hee bee give him eternal life This will of God and Christ in the salvation of poor sinners wee have also Heb. 10.7 8 9. Lo I come here is the will of Christ to do thy will O God here is the will of the Father When God said Sacrifice and offering I wil have no longer these will never satisfie my justice nor throughly save sinners whom I will have to bee saved but I have prepared and fitted thee to bee a sacrifice then saith Christ Lo I come here am I Father if sacrifice and offering will not do it here am I Father take my blood if that will do it or punish mee as thou wilt so that sinner may bee saved To this agree those words of Christ to his Disciples Joh 4.34 My meat here is the will of Christ shewed in his delight is to do the will of him that sent me here is the will of the Father And upon what occasion were these words spoken why upon occasion of the converting of a poor woman To our purpose likewise are those words of Christ spoken Joh. 17. in his last prayer to his Father vers 24. Father I will here is the will of Christ that those whom thou hast given me here is the will of the Father And very observable it is that as God the Father gave the Son a charge and command when hee went down to the earth that of all those which hee had given him hee should lose none Now Jesus Christ having done his work on earth and throughly saved them hee comes as it were in a way of commanding to his Father as if hee should say O Righteous Father you gave me a charge when I left heaven that of all those you had given mee I should lose none this command O righteous Father I have obeyed and of those which thou hast given mee I have lost none And now O Father I come to thee and this is my will which I will have to bee done that those whom thou hast given mee may bee with mee where I am Thus God and Christ seem as it were to command each other as though there were some unwillingnesse in either which is not so there being nothing that the hearts of both breathe more earnestly after than the salvation of poor sinners but onely speaking by way of condescention to our capacities to make us poor creatures sensible how exceeding willing they are to have poor sinners saved they speak thus The Father to shew his willingnesse layes a command upon Jesus Christ and doth as it were hasten him out of heaven about the work though yet there was no need of this it being the joy of his soul and his very meat and drinke to save sinners The Son likewise to shew his willingnesse having done his
of his care and love towards his sheep expressed in his knowing owning of them preserving them bringing them to his fold and laying down his life for them concludes all with this This commandement have I received of my Father As if hee should say It is my Fathers Commandement that I should take care of own my sheep bring them into the fold dye for them Now this will and command of the Father it cannot but have special influence upon Jesus Christ to make him willing to save sinners especially it we do but consider two things 1 That this command of the Father it was a special command given to Christ as hee was Mediator or as he was our second Adam As the first Adam had one special command over and above the Moral Law which was written in his heart in his first Creation viz. of not eating the forbidden fruit which was given him as godly men speak over and besides all the ten Commandements to bee a trial a signe or symbole of his obedience to all the rest so as that by his eating or not eating of the forbidden fruit God would judge of all his other obedience So this command of dying to save sinners it was a special Law given to Christ as second Adam over and above the Moral Law which is common to him and us to be as a sign or symbole of his obedience to all Gods other commands so that had Christ failed here God would have accounted him obedient in nothing Yea God the Father layes this upon Christ that look as hee did expect his love hee should bee mindful to perform this his command and therefore from his obedience hereunto hee comforts himself in his Fathers love that hee did love him Joh. 10.17 18. Therefore doth my Father love mee because I lay down my life that I might take it again No man taketh it from mee but I lay it down of my selfe have power to lay it down and I have power to take it again This Commandement have I received of my Father 2 That this will or command of the Father it remains and is infull force even to the last day so long as there are any poor sinners whom the Father hath given to Christ unsaved as Joh. 6.39 40. And this is the Fathers will which hath sent me that of all which hee hath given mee I should lose nothing but should raise it up again at the last day And this is the will of him that sent mee that every one which seeth the Son and beleeveth on him may have everlasting life and I will raise him up at the last day Christ cannot quit himself of this command untill the last day till such time as hee hath brought all those souls whom the Father will have to bee saved into Heaven 2 Because not onely his Fathers command but his own interest is much ingaged in the salvation of sinners and therefore hee must needs bee willing Every one is willing with that wherein his own interest lyes 1 The interest of his honour and advancement hee should lose much of his honour should not sinners bee saved It is a dishonour to take a work in hand and not go through with it it argues either want of ability or unfaithfulness Christ hath taken the work in hand There is a twofold glory that Christ hath a Personal glory and a Mediatory glory which undoubtedly is and shall bee a very great addition to Christs personal glory of which Christ speaks Joh. 17.10 And all mine are thine and thine are mine and I am glorified in them As a Prince may have a twofold glory by noble birth and noble atchievements and the latter is a great addition to the former Now though Christ should have his personal glory though sinners should never bee saved yet his glory as Mediator that should bee lost 2 Of his Pleasure Christ takes abundance of pleasure in the salvation of sinners as Prov. 8.30 31. Then was I by him as one brought up with him and I was daily his delight rejoycing alwayes before him rejoycing in the habitable part of his earth and my delights were with the sons of men Joh. 4.34 Jesus saith unto them My meat is to do the will of him that sent mee and to finish his worke Luke 10.21 In that houre Jesus rejoyced in Spirit and said I thanke thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes even so Father for so it seemed good in thy sight compared with 17. and 18. verses And the seventy returned again with joy saying Lord even the Devils are subject unto us through thy Name and hee said unto them I beheld Satan as lightning fall from heaven Now should hee not bee willing to save them all this should bee lost 3 Of his gain this should bee lost should hee not bee willing to save sinners because Christ can put his death to no other use For a man to give much for a thing which can bee put but to one use and when hee hath it not to put it to that use but resolve the contrary is to throw his mony on the Dung-hill Now Christ can put his blood to no other use it cannot bee laid out for the use of Angels because it was a sacrifice offered up in anothers nature and not in theirs Heb. 2.16 For verily hee tooke not on him the nature of Angels but hee took on him the seed of Abraham yea the good Angels though they are confirmed by Christ yet is it not by Christ as Mediator but by Christs personal mediation Christ is head of Principalities and Powers but not as hee is Mediator so onely hee is head of the Church but as hee is the second person should Christ bee head to them as Mediator there would bee no difference betwixt Christ being a head to Angels and men And as for the bad Angels they are excluded from it so that Christs blood can bee put to no other use 4 Of his Fathers love for his Fathers love seems to bee linked to his obedience in this particular as Joh. 10.17 18. Therefore doth my Father love mee because I lay down my life that I might take it again c. This Commandement have I received of my Father These four things wherein chiefly mens interesses do lye viz. their credit honour or advancement their pleasure profit and love of friends Christ should lose all these should hee not bee willing that sinners should bee saved 3 Because the several offices of Christ would bee in a great part frustrated should not Christ bee willing to have poor sinners saved As for the Prophetical office what use would there bee of his teaching either outwardly by sending forth Messengers and Ambassadors or inwardly by his Spirit were hee not willing sinners should bee saved except it were to aggravate mens condemnation onely For the Priestly office what use would there bee of Christs
1 He presents the persons of his Saints before his Father saith Christ such a thing I plead for and behold here is the Person see what hee is in how near relation to me they are those that thou hast given me they are mine and they are thine see Lord they are no other I speak for 2 Hee presents all the wants of his Saints he spreads these before God Lord they want preserving grace persevering sanctifiing c. 3 He presents his owne merits and righteousnesse before his Father Lord saith Christ is there no righteousness in this poor sinner behold here is righteousness Doth thy Justice require satisfaction behold here it is I have glorified thee it may bee Lord these sin and dishonour thee but I have glorified thee 4 Hee mannageth their cause as his own in his own Name Hee takes up their cause and saith Lord their cause is my cause it is the cause I am ingaged in and have dyed for Joh. 17.10 I am glorified in them as to say Lord if it were onely for them indeed thou mightest deny mee but their cause is my cause their cause and mine their glory and mine is linked together 5 Hee useth arguments with the Father hee doth not barely plead but useth arguments What arguments in John 17. the pattern of Christs Intercession in heaven doth Christ use with his Father vers 6 7 8 9 10 11 c. Hee answers all the Objections that Satan brings against poor souls See Zach. 3.1 2. And hee shewed mee Joshua the high Priest standing before the Angel of the Lord and Satan standing at his right hand to resist him And the Lord said unto Satan The Lord rebuke thee O Satan even the Lord that hath chosen Jerusalem rebuke thee is not this a brand plucked out of the fire 6 Hee useth authority in pleading Joh. 17.14 Father I will hee layes a kinde of heavenly command as I may say upon the Father hee leaves his petitions as his will which must bee fulfilled 6 The Prevalency of Christs Intercession 1 The person pleading is a great person Heb. 4.14 a great High Priest and that in a threefold respect First great indignity such will bee heard hee is King of Kings Secondly great in power and so able to give whatsoever hee pleads for and therefore undoubtedly will not let his prayers bee lost All power is given to mee So Joh. 14.13 14. And whatsoever yee shall aske in my Name that will I do that the Father may bee glorified in the Son If yee shall aske any thing in my Name I will do it If anything in heaven or in earth bee useful for Saints hee can command all Thirdly great in favour with God long acquaintance makes persons great in favour Christ was from eternity brought up with the Father near relation makes persons great in favour and Christ is the onely childe of God A man that is great in favour will prevail when another cannot 2 The person hee pleads with is his Father Hee is Gods Son his onely Son the pleading of a Son is very prevalent with his Father This the Apostle makes use of Heb. 4.14 Seeing then that wee have a great High Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Yea hee is such a Son as was ever obedient to his Father and hee pleads this his obedience Had you a childe that never angred you and hee should come and say Father I never angered you I pray do not deny mee such a request could you deny him when all the servants in the house cannot procure such a thing to bee done the Son doth but come and say Pray Father let it bee done and it is done Jesus Christ cannot but prevail because it is his Father hee pleads with 3 The cause hee pleads is a cause of Justice Many times when a great person or one in near relation to the Judge pleads though his cause bee unjust yet hee carries it what then will Christs pleading do who is so great in so near relation to the Judge and hath a just cause too think you Will not hee prevail 4 The person hee pleads with is our Father which further shews the prevalency of Christs Intercession If a Father have a childe hee loves dearly a little intreating will make him willing to do any thing for his good But now if another dearly beloved Son should come and plead for this childe with his father and the childes Father too how prevalent would that plea bee 5 God hath appointed him this as his office to plead Hee is an Advocate called by God Heb. 5.4 5. And no man taketh this honour unto himself but hee that is called of God as was Aaron So also Christ glorified not himself to bee made an high Priest Psal 2. Ask of me God would never have put Christ into this office were hee not willing to bee prevailed with whensoever Christ pleads God remembers that hee put Christ into this office and this makes his pleading very prevalent 6 God is as willing to give those things hee pleads for as hee is to plead for them If a man bee but willing to give there needs not much argument to prevail saith Christ Joh. 16.26 27. I say not I will pray the Father for you for the Father himself loveth you as to say I do not say that you shall have all meerly because I pray as if the Father were unwilling and my praying made him willing no nor so The Father himself loveth you and is willing to give you mercy though I pray not as to say I need not to pray for any want of love that is in the Fathers heart to you or willingness to give mercy if that were all I need never pray How willing then must hee needs bee when I pray 7 Why Christ is a Saints Advocate 1 Reason Because it is a part of his office viz. his Priestly office and Christ will not have any of his Offices lye vacant 2 Because it is much for Christs honour that the whole work of our salvation from first to last should bee so mannaged as that hee should still have a hand in it and every part thereof 8 How this makes for our support and comfort against and under all our sinnes and infirmities Answ In these three things 1 By Christs Advocateship God the Father is put in continual remembrance of that full and satisfactory sacrifice which was once offered for sin Hence Christ who intercedes for ever Heb. 7. his blood is said to speake Heb. 12.24 And to the blood of sprinkling that speaketh better things than that of Abel How did Abels blood speake Not with an audible voyce but by a teal representing Cains sin before God the Father 2 By Christs Advocateship there is a continual application of pardon to the soul Christs death did purchase his intercession doth apply and the application of pardon although it were perfected at once yet it
his Will 2 That I may run quite crosse to the Will of God in this or that particular case as touching which his minde is not as yet revealed to me and yet submit to his Will if my will hold firme to Gods in the general The Case of Abraham proves both these his whole life as is most evident from the Story of him was a submission to Gods Will yet in a particular case propounded to him by Sarah before yet he knew the Will of God concerning it viz. the casting out of Hagar and Ishmael hee takes it very hainously and opposeth himself at first to that very thing which yet was Gods Will and God doth no way blame him at all for it only brings Abraham out of the dark by telling him what his Will was and then hee submits himself to Gods Will even in that also Again Particular submission to the Divine Will is two-fold 1 A submission to the Will of God in respect of things behind us and already past 2 A submission to the Will of God in respect of things before us and to come The first respects Gods waies of Providence towards the Creature the second the Creatures waies of obedience towards God Submission to Gods Will as it respects things behind us and already past is A quiet submitting frame of Soul under this or that thing that is befallen it though the thing in it self or at leastwise in the apprehension of the Soul hath something that is evil in it the evil of Punishment I mean not of Sin as Sickness loss of credit estate friends c. upon this account that this or that thing is befallen it either through the agency or permission of Divine Providence Here note that the thing about which this submission of Soul as it respects Providential Acts is exercised must be something that at leastwise hath a face and countenance of evil for the act of the Soul in closing with that thing which carries good in the face of it is not properly submission because good is a thing which the Soul by a Natural propensity or a kind of inbred promptness and readiness closeth with and embraceth Submission to the Will of God as it respects things before us and to come is A submitting frame of Soul unto that thing whatsoever it be though never so cross to its nature interest or principles it hath formerly taken up that God makes known to the Soul to be any part of its duty either towards him its neighbour or its self This latter submission to Gods Will respects the way of our duty and not Divine Providence as the former the reason why Providence comes not at all in here is because the events and issues of Providence cannot certainly bee known till they are in being now when once a thing is in being it is then no longer to bee looked upon as a thing before and to come but as a thing behind and already past and so the relation it hath is not to this latter but the former Though therefore in the general submission we are to submit to God in the way of his Providence before we see it in being yet can wee not in the particular because we have not a certaine knowledge of the issues of Providence till we see them Indeed we finde in Scripture examples of Saints that did submit with this particular submission to acts of Providence before they were in being as Eli 1 Sam. 3.18 Hezekiah Isa 39.8 but note they were assured of these things before-hand by an infallible Spirit and in that respect the things were as certain to them as if they had been in being we having not assurance as touching future acts of Providence that may befall us or Gods Church by such a Spirit now their example is not our rule III. The OBLIGATION lying upon the Creature to submit to this Will is manifold arising from 1 THe Pattern Christ himself hath left us Matth 26.39 2 The Pattern holy men have left us as Abraham in three most difficult Cases 1 Leaving his Country and relations Gen. 12.1 c. 2 Casting out Ishmael his first borne Gen. 21. 3 Offering up Isaac the Son of his old Age yea of the Promise Genesis 22. of Eli 1 Sam. 3.18 of David 2 Sam. 15.25 26. of Hezekiah Isa 39.8 3 The praying absolutely that Gods will might be done on earth as it is in heaven Mat. 6. 4 The equity that is in the thing it self that the inferiour should submit to the Superiour the Creature to the Creator 5 The impossibility of altering or changing this Will by offering resistance or violence to it 6 The confusion that would be in man considering his owne will is mutable and oftentimes contradictory to it self in case there should not be some other immutable will which remaines ever one and the same for mans will to center in 7 The safety and security of our wills whilst by centring in the Divine Will which is Omnipotent they continually lye under the protection of it so that hereby no power of Earth or Hell can surprize them steal them from us make use of them against us 8 The certainty of having whatsoever we will whilst we will nothing but what is the Will of God 9 The blessed rest and freedome of that Soul from all perplexed thoughts and distractions which hath its will resigned to Gods and its self committed to his dispose in all things 10. The certain and assured hope that Soul may have that nothing but good shall or can befall it whilst its will stands resigned to Gods whose Will and every act of it is absolutely perfectly and superlatively good 11 The admirable perfections of this Will it self which is 1 An infinite Will a will that knowes no finite bounds or limits 2 An immutable VVill which alwaies wills the same thing and in the same manner Psal 33.11 3 A most wise VVill which wills nothing but with infinite Wisdome fore-seeing and thorowly knowing from Eternity every Action and every Circumstance belonging to it that attends in time the thing it wills 4 A most Omnipotent will which by no Creative power can be compelled to act or hindered from acting 5 A most Independent VVill which hath no rule but it self acts absolutely by it self and from its self and according to its owne counsel 6 A most perfect VVill deficient in willing nothing whatsoever it be that is necessary to the perfecting our Grace here or Glory hereafter 7 An eternal VVill never beginning to will what once it did not will nor ceasing to will what once it willed Lastly A most righteous VVill which wills nothing but what is righteous as willed by it and wills it in a righteous way IV. The EXCELLENCY of this blessed Work and Grace appears in these things 1 IT is one of the highest demonstrations of an One-ness with God The VVill is the principal and the ruling part in man whilst that is one with God the whole man is
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
blowes up the designe of Satan Peters heart yea and his sin too for mark how bold afterwards is Peter above all and how fearful of being confident 2 Consider That as all things work together for good to Saints so there is gaine comes to them in the end and that by their corruptions I might here name all those I mentioned about temptation but that I forbear to multiply There is this gaine 1 It keeps the soul humble 2 Makes it look to strength without Put case my condition is clouded and thereby my whole life made discomfortable to me how shall I submit to the Will of God in that Ans 1. Consider thy case in this is not worse than hath been the case of Gods owne Children as Asaph Heman yea of Christ himself 2 Consider It may be thou didst abuse comforts when thou hadst them either 1 By Idolizing them or 2 VVaxing wanton under them as the Prodigall Son 3 Consider it may be thy clouding may but be a preparative to greater refreshings Joh. 17.19 20 21 22. And for their sakes I sanctifie my self that they also might be sanctified through the Truth neither pray I for these alone but for them also which shall beleeve on me through their word that they all may be one as thou Father art in me and I in thee that they also may bee one in us that the world may beleeve that thou hast sent me and the glory which thou gavest me I have given them that they may be one even as we are one 4 Consider That God doth thee no wrong though he cloud thy condition all thy dayes here whilst he gives thee Heaven hereafter 5 Consider That so long as thy soul in this condition is kept up from sinking it argues a secret supporting presence to be with thee though a sensible comforting presence is absent submit to Gods Will to want one whilst hee gives the other 6 Consider That it is a thing better that my condition should sometimes be dark than that it should always be clear 1 Because by a mans being sometimes dark he knowes how to prize light more A man that hath laine in a dark Dungeon knowes better how to prize the liberty of the Sunshine than another 2 Uncertainty of a mans condition puts a man upon search of his heart more then it may bee else he would hereby discoveries are made of corruptions which it may be else he had not found out Hereby he findes out it may bee the way by which he was led into this darkness which is a thing of great use to others and a mans self as a man that hath once sayled a dangerous Sea and found out the Shelves and Rocks this knowledge attained is of great use to himself and others 3 By being sometimes in the dark thou knowest how experimentally to have a sympathy with others in that condition Hebrews 5.2 Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities A man that hath been in misery knows how to pity another in it 4 By being sometimes in the dark thou art taught this lesson That discoveries of Cods face and presence are all of grace it is not in thine owne power to attain or maintaine them Psal 30.6 7. And in my prosperity I said I shall never be moved Lord by thy favour thou hast made my mountaine to stand strong thou didst hide thy face and I was troubled 5 By being sometimes in the dark God lets thee see something of the difference here betwixt Heaven and Hell and thereby thou comest to see the greatness of grace in delivering thee from the one and keeping thee to the other 6 By being sometimes in the dark many graces are tried which could never be tried wert thou alwaies in the light as 1. Faith 2. Patience 3. Contentedness 4. Love 5. Self-denial c. THE Will of GOD and CHRIST Concerning Sinners IN ONE SERMON ON Gal. 1.4 Who gave himself for our sins that hee might deliver us from this present evil world according to the Will of God and our Father TWo great things are handled in this Epistle as the principal parts thereof Justification and Sanctification Both these the Apostle compriseth in this verse Who gave himself for our sins here 's Justification That he might deliver us from this present evill world i.e. from all the evill and corruption which reignes in this present world and the children thereof and purifie us to himselfe a peculiar people zealous of goods works here 's our Sanctification Both which as they are willed and effected by Jesus Christ so also are they agreeable to the will of the Father He gave himself for our sins that hee might deliver us from this present evill world this was agreeable to the will of the Father according to the will of God and our Father In the words wee have 1 The close or harmony of the will of God and Christ in one and the same thing What Christ wills and effects that is the will of the Father 2 Two results or determinations of their wills thus closing 1 That sinners should have their sins done away and be saved The will of Christ who gave himselfe i. e. to bring this about he gave himself up to dye And this is likewise the will of the Father According to the will of God 2 That sinners should bee delivered from this present evil world and bee sanctified This is the will of Christ hee gave himself that hee might bring this about it was one special thing hee aimed at in giving himself for our sinnes and also the Fathers according to the will of God and our Father For the last clause According to the will of God hath reference to all the former both Christs giving himself for our sins and delivering us from the present evill world Doct. The great Lesson that lies before us in these words is That the Salvation and Sanctification of poor sinners is the will of God the Father and the Lord Jesus Christ Quest If you ask mee What will of God do you now speak of when you say thus The secret will or the revealed Ans I answer I speak of both it is both the secret will of God that sinners should be saved and the revealed also Yea the Apostle in those words According to the will of God intends both as is clear in that hee speaks of that will by which the Lord Christ was designed to dye that hee might justifie and sanctifie his people Now this was the secret will and revealed will both for in either Christ was and is designed to this work And indeed although wee make a distinction between these yet are they not two but one will whereof that which wee call the secret will is properly the act and that which wee call the revealed will the publication or declaration thereof Now as the enacting of a Law and publishing of
work hee doth as it were give command to have heaven doores set open for poor sinners to come in though yet there was no need of this heaven being prepared and furnished by the Father on very purpose for them to come thither But both to shew their willingnesse and desire of the thing speak thus as also to confirm and strengthen the faith of poor souls in coming to Christ For suppose it should bee which never will bee that there should bee a time wherein the will of the Son should decline the work of the salvation of poor sinners yet is the Fathers will so much in the thing that hee would as it were lay a command upon the Son to do the work And again suppose it should bee which never to all eternity will bee that there should bee a time wherein the Fathers will should draw back yet then the will of the Son is so much in this thing that hee would as it were give mee leave with reverence so to speak lay a command upon the Fathers will to bring it up to the thing The Holy Ghost using this manner of speaking not as though there were or ever would bee any such thing that either the Father or Son should be unwilling but onely to speak to our capacity who being poor finite creatures can no way conceive of these infinite mysteries of the Gospel but as they are by a certaine kinde of periphrasis or circumlocution of speaking making us by severall things and words to understand something of one thing unfolded to us it expresseth it selfe after this manner One place more I shall mention and that is in Joh. 10.27 28 29 30. where we have the wills of either mentioned together with an engagement of their utmost power and ability in the Salvation of Sinners the will of Christ vers 28. And I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand Of the Father vers 29. My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand Of both conjoyned vers 30. I and my Father are one as if Christ should say My Father and I are not only willing to save Sinners but we are resolved to doe our utmost against all those which shall appear enemies to this work we are not only willing to save them but we will save them over the heads of their Adversaries maugre all opposition of men or Devils that shall be made against this work we will not only carry them to Heaven but doe our best also against all such as shall attempt to snatch them out of our hands as we are carrying them thither Thus much for clearing the truth of our Proposition that it is so I now come to give some reasons why it must needs be so In prosecution whereof I shall seemingly divide that which is most intirely one viz. the Will of God and Christ shewing you in several 1 Why it must needs be that God the Father is willing 2 Why it must needs be that God the Son is willing that Sinners should be saved 1 For God the Father of whose will is the greatest doubt with poor Sinners we look upon Christ as made up of Mercy and Love but on God the Father as an austere Man to free us from such thoughts and jealousies of the gracious God I shall lay down some Reasons to shew why God the Father must needs be willing that poor Sinners should be saved 1 Because God the Father hath decreed from all eternity to save Sinners he hath enacted the same above and made it a Statute Law in Heaven that Sinners should be saved which clearly argues that he was willing for what other thing was there to bring forth this decree but his owne Willingnesse He worketh all things after the counsel of hit owne will Ephes 1.11 if therefore the Father then were willing then must he of necessity be willing and as willing still seeing in Himself and in his Decree which is Himself he is immutable and changeth not so that once having through the immutable counsel of his owne will decreed to save Sinners he to all eternity this decree being an immutable Law and an irrepealable Ordinance of Heaven remaineth willing to save sinners To this decree for the confirmation of our faith he hath added his Oath and Seal 1 His Oath Heb. 6.17 18. Wherein God willing more abundantly to shew unto the Heirs of Promise the immutability of his Counsel confirmed it by an Oath that by two immutable things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us not that the Decree of God needed an Oath for the confirmation of it it being firme and unalterable in it self but only to shew unto the Heirs of Promise the immutability of his Counsel God to an immutable decree addes another immutable thing viz. an Oath that so by two immutable things wee might have strong consolation for should we suppose that the decree of God should be broken yet Gods Oath bindes him to to be immutable 2 His Seal 2 Tim. 2.19 Nevertheless the foundation of God standeth sure having this Seal the Lord knoweth them that are his Gods decree of Election the foundation of the Saints happiness it hath a Seal not as I said of the Oath that it needs any Seal it being as firme without the Seal as with it but to raise our faith the more God bindes his decree with an Oath an Oath for confirmation in things among men being an end of all strife and he ratifies the same with a Seal an usual way of confirming Deeds and Evidences amongst men 2 Because the Covenant made between God and Christ requires it This Covenant we have expressed as saith the Learned Ames Isa 53.10 Yet it pleased the Lord to bruise him he hath put him to grief when thou shalt make his Soul an offering for Sin he shall see his Seed he shall prolong his daies and the pleasure of the Lord shall prosper in his hand VVhere the conditions on Christs part are that he must be bruised put to grief his Soul made an Offering for sin on Gods part that he should see his Seed his Sons and Daughters the fruit of his Travel prolong his daies and the pleasure of the Lord should prosper in his hand Now such a Covenant being made and Christ having already performed his part thereof it must needs be that the Father must be willing poor Sinners should be saved because otherwise he should break his Covenant made with his Son 3 Because the glory of several of the Divine Attributes calls for it God should loose abundance of the glory of his Attributes should he not save sinners As 1 Of his Mercy and Free Grace whereupon should he bestow the riches of his mercy should he not make poor
Sinners the objects thereof 2 Of his Truth for God having decreed to save Sinners entred into a Covenant with his Son passed his Oath and given his Seal for the confirmation of it what high derogation would it now be to the glory of his truth and faithfulness should he not bee willing to save sinners 3 Of his Wisdome God in his infinite VVisdome having contrived so glorious a way as is that new and living way by the Bloud of Jesus for poor Sinners to be saved in how would it derogate from his Wisdome if after the contrivance of such a way he should be unwilling to doe that for which he contrived it 4 Of his Patience and forbearance Where would the glory of this Attribute be if God should forbear and forbear and yet have no will all this time to the Salvation of Sinners yet doe I not say that God hath a will so save all those whom in his patience he forbears or that God can have no glory of this Attribute in any other way than this of the Salvation of Sinners for I think that God shall have glory of this Attribute in many whom yet he will never save as Rom. 2.4 5. Or despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to repentance but after thy hardnesse and impenitent heart treasurest up unto thy self wrath against the day of Wrath and revelation of the righteous Judgement of God but this is my meaning against part and indeed the greatest of the glory of this Attribute which ariseth from Gods shewing mercy to Sinners after his patience hath been long provoked would be lost should not God be willing that Sinners should be saved 5 Of his Justice one would think that if any Attribute of God should or could shine in the condemnation of the whole race of Mankind it should be Justice but yet Justice it self would bee so farre from gaining as that it would have its glory eclipsed should not God be willing that poor Sinners should be saved for it is every whit as much for the glory of Justice to give a discharge upon satisfaction received as to require paiment before satisfaction given and a failing in the one cannot be without a breach of Justice as well as in the other now Christ having given Justice satisfaction for a considerable number of the Race of Mankind should Justice now pass a Sentence upon all without exception it would be much to the dishonour thereof 4 Because God the Fathers exaltation of his Son Christ at his right hand engageth him to it which will appear if we consider two things 1 That God the Father hath called Christ to Heaven and set him down there at his right hand for this very end to be a Prince and a Saviour to poor Sinners Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sins which cannot but have much influence upon the Fathers will in this thing for so long as he sees his Son Jesus Christ sitting at his right hand he is put in continual remembrance of the end of his calling him thither to wit the compleating of that most glorious work of the Salvation of poor sinners 2 That God the Father hath set him about a work there put the case God should forget it yet will continually remember him of it which is the work of Intercession whereby Christ spreads that bloud which once was shed here below on earth before the Throne of God in Heaven by which God the Father is put in continual remembrance of that Sacrifice that once here below was offered for sins and what engagements from thence lye upon him to bee willing that poore Sinners should bee saved 5 Because the delight of the Father in this work as it argues that he is willing to have poore Sinners saved so also that he must needs be so because otherwise a great part of his joy and delight which is in this work should be lost This we have Luke 15. where throughout the chapter by the joy of the Man for his Sheep the Woman for her peice of Silver and Father for his Son is set forth the great joy and delight that God takes in the conversion of Sinners that the joy here spoken of is the joy of the Father and not the joy of Angels is clear 1 Because it is no wherein the Chapter called the joy of Angels but joy in the presence of the Angels i.e. God rejoycing before the Angels v. 10. 2 Because the third Parable which is as it were a Comment on the other makes not so much mention of the joy of Servants as of the Father for his Sons return the greatnesse of which joy in this third Parable we have set forth in four or five particulars 1 The Father runs to meet the Son whilst yet the Son was a great way off v. 20. the Son it may be goes flowly but the Father runs to meet him 2 He falls on his neck and kisseth him Josephs salutation to his beloved Benjamin and the rest of his Brethren when he was so full of joy that he wept again for joy 3 He causeth the best robe to be brought forth for him with a ring on his hand when Pharaoh was exceedingly taken and delighted with Joseph he arraies him in rich attire and puts a ring on his hand 4 He makes a Feast and that of the best not only the Calf but fatted Calf vers 23. 5 He triumphs his joy was so great vers 24. all which serves to set forth the exceeding joy and delight of God in the conversion of poore Sinners to declare which upon occasion of Pharisees murmuring at Publicans and Sinners following of Christ is the main scope of this Chapter in all the three Parables 2 For Jesus Christ his will is and must needs be in it as well as the Fathers 1 Because it is the will and command of his Father that hee should save sinners This will of the Father Christ himself layes down as one great argument which moved him to take this work in hand grounding his own willingness upon Gods Joh. 6.37 38. All that the Father giveth mee shall come to mee and him that cometh to mee I will in no wise cast out For I came down from heaven not to do mine own will but the will of him that sent mee As if hee should say I will not cast out any poor sinners coming to mee because the Father hath willed mee I should not Yea God the Father hath not onely willed the thing but given Christ an express command to go about the business which is somewhat more than bare willing I may will a thing to bee done and that such a one should do it and yet not presently give an express command for the doing of it This command wee have Joh. 10.18 where Christ speaking
sacrifice of blood on earth or intercession in heaven were hee not willing sinners should bee saved Yea what need had there been of this had not Christ been willing hee might have spared all his labour and cost below and work above too had it not been for this For the Kingly office what use would there bee of Christs reigning in his Churches in the hearts of his people mortifying their sins quickning their graces leading ruling of them were hee not willing sinners should bee saved all that part of his Kingly office which is exercised with his Scepter of love would bee uselesse So that the Offices of Christ would bee almost wholly frustrated were not Christ willing sinners should bee saved Now do but consider what great in fluence this must needs have upon Christ to make him willing for 1 Hee is put into his Offices by his Father First made a Prophet by God Heb. 3.1 Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Christ Jesus Secondly A Priest Heb. 5.5 6. So also Christ glorified not himself to bee made an high Priest but hee that said unto him Thou art my Son to day have I begotten thee As hee saith also in another place Thou art a Priest for ever after the order of Melchisedec Thirdly A King Psal 2.6 Yet have I set my King upon my holy hill of Sion 2 His Father hath fitted him for these To bee a Prophet hee hath given him a tongue Isa 50.4 The Lord God hath given mee the tongue of the learned that I should know how to speake a word in season to him that is weary To bee a Priest hee hath given him a body as Heb. 10.5 Sacrifice and offering thou wouldest not but a body hast thou prepared mee To bee a King hee hath given him a Scepter and Anointing and a Throne as Psal 45 6 7. Thy Throne O God is for ever and ever the Scepter of thy Kingdome is a right Scepter thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the oyle of gladnesse above thy fellows Now should Christ after all this bee unwilling to save sinners this would highly displease the Father 3 Christ hath accepted of these Offices to take an Office and never intend to performe it is high deceit Now should not Christ bee willing to save sinners hee should do thus The saving of sinners is the very end of all these Offices 4 Because the sundry Relations that Christ stands in unto poor sinners makes him willing yea argues hee must needs bee so that poor sinners should bee saved When I say Christ stands in Relation to sinners I do not mean that they are to be looked upon as sinners as they stand in that Relation but Christ stands in Relation to them who are in themselves sinners There are divers Relations betwixt Christ and his people as of a brother and brother Master and servant Father and children Husband and wife King and subjects Head and members Now these Relations cannot but much engage the heart of Christ to bee willing to save sinners if wee consider 1 How that Relation it selfe is a great begetter and knitter of affections what begets such affection betwixt Father and childe Husband and wife Relation And from hence the parties related are made to wish and endeavour the good of each other 2 That Christ stands in all these Relations Hee is Master King Brother Father Husband Head all these If to bee but in one of these Relations as a Father or Husband make a man so willing and industrious of the good of the party related to then much more to bee in all Now Christ is in all and therefore cannot but bee exceeding willing 3 That these Relations can never bee broken Earthly Relations may bee and are dissolved they are knots death unties But now the Relation betwixt Christ and his poor sinful creatures can never bee broken and therefore if Christ once stood related to them and thereby became willing to have them saved hee must of necessity be so for ever because this Relation holds for ever 5 Because Christ having taken our nature upon him makes him that hee is and hee must needs bee willing to have poor sinners saved if wee consider three things 1 That Christ took our nature upon him for this as one main end that hee might bee made a merciful High Priest Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that hee might bee a merciful and faithful High Priest in things pertaining to God to make reconciliation for the sins of the people Christ as God was merciful before but his taking our nature makes him merciful as man as well as God and willing to save sinners 2 No sooner had Christ taken our nature but presently there was a merciful disposition wrought in him or an inclination to save sinners as Heb. 10.5.7 Sacrifice and offering thou wouldest not but a body hast thou prepared mee then said I Lo I come in the volume of the book it is written of mee to do thy will O God No sooner hath Christ a body prepared but hee hath a will and inclination to save sinners This merciful disposition or inclination of his heart to save sinners it is now natural to him as hee is man as well as God Now things which are natural to us wee cannot but bee exceeding willing and inclinable to do nature is such a drawer This wee may see if wee do but compare Heb. 10.7 Then said I Lo I come to do thy will O God with Psal 40.7 8. Then said I Lo I come I delight to do thy will O my God yea thy Law is within my heart Where this will of God to save sinners is said to bee a Law within his heart Object But if it bee so as you say That it is the will of God and Christ that sinners should bee saved Then will it follow that all sinners must necessarily bee saved because what is the will of God that shall and must of necessity bee effected Ans I grant it were it the will of God and Christ that all sinners should be saved then indeed it would bee so but this wee have never said You cannot draw an universal proposition from an indefinite because the universal subject in one is taken universally but not so in the other Now when I say it is the will of God and Christ that sinners should bee saved I speak of sinners indefinitly not universally Yea further the Scripture speaks expresly that it is the will of God that some sinners should not bee saved as Rom. 9.18 19. Therefore hath hee mercy on whom hee will have mercy and whom he will he hardeneth Thou wilt say then unto me why doth hee yet finde fault for who hath resisted his will Where the Apostle vers 18. makes the hardening of sinners unto damnation to bee as well
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
peace long-suffering gentleness goodness faith meekness temperance All that obedience therefore which hath not the Spirit of God for the principle the root or rise thereof though ever so glorious is not Gospel-obedience nor Gospel-walking Quest But how shall I know whether the Spirit is the principle of my obedience Answ I shall say no more hereto at present but onely this doest thou finde a contentedness of heart in thy obedience mingled with pride self-estimation c. i. e. when thou hast performed any duty dost thou finde thy self contented and satisfied in having done the same and art thou proud and arrogant accounting thy self some body because thou hast done it Or on the other side doest thou find a spiritual rejoycing of heart in that thou hast been inabled to perform thy duty and this mingled with humility and mortification my meaning is when thou hast been obedient in any one particular doest thou rejoyce in God and bless his name in that hee hath inabled thee so to do and considering it was not in thine own proper strength to obey God in any thing Art thou by and under this obedience kept humble having thy pride and self-estimation more mortified in thee than thou didst finde it before If the first then doth not thy obedience arise front the Spirit because it takes from the Spirit which no works of the Spirit doth if the latter then assuredly the Spirit of God is the principle the root of thy obedience because it gives to the Spirit of God as every worke which is by and from the holy Spirit doth 3 When our Motives to obedience are Gospel Motives Quest But what are Gospel Motives Answ Such as these 1 The will and command of our heavenly Father You know the difference betwixt a servant and a son in working a servant will not do any work for his Master unlesse there bee a compact and agreement betwixt his Master and him his Master must give him so much wages and hee will do him so much work But now when a Son is to do any work for his Father hee doth not capitulate with his Father if you will give mee so much I will do your work but if not I will not no but the Father saith to the Son Son do mee such a peece of work and presently the Son hearing the command of his Father goes about it the Fathers will is his Motive So take a legal man or woman and let God command such a one a duty and streightway hee goes to capitulate with God I hope Lord if I do this thou wilt pardon my sins I hope thou wilt give mee heaven I shall never go to hell thus the Legal soul will bee upon termes with God or will do nothing for God hee will know what hee shall have for his work or will not work at all But now take a Gospel soul hee doth not stand upon termes what shall I have Shall I bee saved or shall I bee damned These are not his questions but saith the Gospel soul God I know is my Father in Jesus Christ and I am the Son and Childe of God by adoption now it is becoming a Son to do the will of his Father I am the Son of God and such and such things I have read and heard of and know to bee my Fathers will and because they are so that I may do as becomes an obedient childe and shew my self that I am such a one I will therefore endeavour to conform my self so far as I am able to what I know of my Fathers will And therefore whereas it is grievous to another to read or hear of his duty because hee serves as a hireling and therefore cares not so hee may obtain the hire how little work hee doth this Gospel soul with joy delight can take the Book of God where his Fathers will is revealed and turn it over and search it leaf by leaf and line by line and is glad when he findes any peece of work or part or parcel of his Fathers will which he was ignorant of before because hee doth not what hee doth upon the account of hire or reward but upon this account that it is his Fathers will The will and command of his Father is both the Rule and reason of his obedience Hence Paul urgeth Holiness in the general and thankfulness in particular 1 The. 4.3 For this is the will of God even your sanctification that yee should abstaine from fornication and Chap. 5.18 In every thing give thanks for this is the will of God in Christ Jesus concerning you Upon this very reason or motive and no other as if he should say you are Sons and therefore I need not use many Arguments with you it is enough to tell you it is the will of your Father you should be holy you should bee thankful 2 The powerful and efficacious workings of the new nature that is within every Saint or Son of God The promise of the Gospel or New Covenant is that God will give to his Children a new heart and spirit Ezek. 36.26 i.e. put a new nature within them whereby they shall be naturally inclined and disposed to the doing of that which is his Will which in other places is called the Writing of his Law in their hearts This new Nature is put into every Saint though in the actings thereof in some more in others less and being in every Saint every Saint is naturally inclined and disposed to the doing of that which is wel-pleasing unto God As the old nature doth naturally move incline and carry on the Soul to the doing of that which is contrary to the Will of God so this new nature doth naturally incline incite and provoke the Soul to those things which are agreeable to the Will of God Hence a Gospel-soul is moved to obedience because there is a new nature within which answers to the Law or Word of God without which requires obedience of him and all disobedience is as contrary to this new nature within as to the Rule without 3 Love and filial affection The bond of love is natural betwixt a Father and a Son a Father hath a Natural affection to his Childe more than to anothers and a Childe a natural affection to his Father more than to another man and love though there be no other reason will make the party loving doe much for the party loved Now I say there is a tye of love upon a Son which is not upon a Servant or Hireling come to a Servant or Hireling and ask him why hee toyls and moyls and sweats from morning till night all the year long for his Master my Naster saith hee gives me wages and therefore I doe it but come to a Son who it may be is as hard or harder at work than the Servant and ask him Why doe you toyl and moyl your self thus why sayes the Son it is my Fathers work I am doing of and I love my Father
So come to a Gospel-soul who hath this Son-like disposition wrought within him and ask him Why doe you pray so often and read the Word and spend so much time in running to Sermons and are so exact in your walking and conversing with men Why saith a Gospel-soul all this is my Fathers work and I love my Father Love is the great Gospel-motive as Fear the great Legal 4 The manifestation or discovery of the love of God to the soul As the Son-like disposition which is natural moves a Saint to obedience and holy walking so the manifestation or discovery of the great love of God without towards him whilst hee was a miserable sinner and rebel against God is very efficacious in a poor Soul that sees and beholds the same to bring him to obedience and holiness of life and conversation for hereby his love is set on work love is the begetter of love the love of God to us the begetter of our love to him We love him because he loved us first A poor sinner that was yesterday the last week or month in his sins hanging over Hell in the fetters of the Devil God comes to him and by the word of his grace layes hold of him snatcheth him out of his sins out of the Devils fetters and sets him out of the reach of Condemnation and then saith God now O Sinner behold and see what a miserable condition the last week or month thou wast in and what a blessed condition through my love towards thee thou now art in the Soul seeing this stands amazed and saith the Soul Lord seeing thy love towards mee hath been and is so great behold here I am now will I be thy Servant for ever whereas I have all my daies hitherto been at the command of the Devil and mine owne Lusts now Lord behold I am at thy command command me what thou wilt This Paul speaks of 2 Cor. 5.14 For the love of Christ constraineth us as if he should say Would you know the reason why we which are Beleevers do not live to our selves serve the World our Lusts and Pleasures as you see others doe O there is all the reason in the world for it for when wee were Rebels Traytors Enemies to God dead in sins God then out of his infinite love gave his Son and Christ out of his infinite love dyed for us and the thoughts of this so great and unspeakable love doth so constraine us that we cannot but judge it the most equal and meet thing in the world that henceforth we should not live unto our selves but solely and alone to him that dyed for us 5 The certainty of the blessedness of a Saints eternal condition This is a very prevailing motive to know and beleeve that our eternal condition already taken care for by our Father and made so sure and out of doubt that neither Heaven nor Earth Men or Angels can ever deprive us of the blessednesse thereof When a poor Soul called to a duty comes to see that now the question is not about his Salvation whether God will save him or not for that is determined already God having chosen him and called him to be an Heir thereof and given him the seal or earnest thereof in his owne heart but only about his dutifulnesse whether he shall be a loving dutiful Childe and please his Father or an undutiful and grieve him O then saith the Soul doth the question indeed lye here Is there no question at all about my Salvation but hath God and my Father so provided for that that that is out of doubt Is this the question whether I shal be a dutiful Child or no and O shal I not be one Should I not be a Wretch indeed and worse than a Beast if for all this unspeakable love I should returne nothing but unkindness to my Father Hath God taken care that I shall not be punished in Hell and shall not I take care that he be not grieved in my heart Hath he taken care about my eternal good and shall not I about his glory I dare say were wee much in actual contemplation of this and our thoughts did but roule hereupon that wee stand reconciled to God in Christ Heaven is ours c. did we but when ever wee are called to any duty or tempted to sin take a little time before wee close with either to recollect our selves of the love of God in this thing and to get our faith a little upon the wing and our hearts warmed herewith we should never demeane our selves so basely and unworthily towards God and in the things of God as oft we doe our hearts would never bee so lively to sin and dead to duty as they are I am perswaded that put the case a poor Soul were much over-mastered with the prevalency of some Lust or Corruption if when he felt it stirre hee could look the same in the face and in faith say to it O my Corruption though I should now yeeld to thee yet this is certaine I shall never perish for the business of my Salvation is not now to bee cared for but that is past and over done and cannot bee reversed I say I am perswaded that this very saying this by faith would give a more deadly blow to sin than all the terrours of Conscience and the Law the fears of Hell and Damnation Legal promises Vowes and Covenants either will or can doe and this were hee able at such time in faith to say it hee should know and feele by experience So put the case a Beleever were under some violent Temptation could hee look Satan in the face and say thou wretched Devil thou wouldest tempt me to this and the other evil to grieve God but what a foole art thou for should I yeeld unto thee thy end would never be accomplished for thou shalt never have me I shall never perish the saying this in faith would more silence the tempter and suppresse temptations than can be done in any other way This therefore is a strong motive to Gospel-Holiness and such a one that I dare boldly say that the Soul that hath found his love and obedience at any time flowing from hence i. e. hath had a firme perswasion in his Spirit that Heaven was his and from this perswasion hath been stirred up to doe the will of God and hath gone about the same with more cheerfulnesse and delight than at another time may conclude that his obedience is a fruit of the Gospel and walking after the Gospel for how can it be legal seeing 1 Here is no working from slavish fear for what servile feare can there bee when I know before-hand that my condition is sure it doth not hang upon my working when I know before-hand that I am delivered from wrath and because I am delivered from wrath therefore I doe obey yet put the case I should not obey though being delivered from wrath I shall obey yet cannot my disobedience
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
Grace say to him goe but he goes come but he comes doe this avoyd that but he doth the one and avoyds the other The Law doth not put such a Principle of ingenuity in a man and therefore persons under the same one day they are threatned another day they feele the Whip and Rod for their sins another while they resolve vow and covenant they will sin no more and yet still they goe in the old track they sin and vow and vow and sin and all because there is not a spiritual ingenuity wrought in them as Grace works in all those that hear and receive the same but now Grace that makes a man so ingenuous that considering what God hath done for poore Sinners what Christ hath suffered to take away sin how free and willing God is to receive him make him a Son and Heir here give him Heaven and glory hereafter he would not now lye swilling and sweltering in his old sins and lusts though hee might the Soul needs not now to vow and covenant a twelve month together against such and such sins it is addicted unto no but it hears the voyce of Gods grace telling it what Christ hath done for it how willing God is to pardon all his sins and bidding it doe this avoyd that and presently it is made inclinable to obey the voyce of Gods grace what saith Paul Rom. 6.1 Shall we sin because grave doth abound no God forbid we have more ingenuity in us than to doe thus because God loves us and is willing to pardon cur sins here and to glorifie us hereafter shall we therefore doe what we can to grieve him to offend and trouble him no God forbid we are more ingenuous than so nay we cannot doe it our very hearts are against it and our souls hate and abhorre the thoughts of it we would not for a world bee found to require the Lord thus So 2 Cor. 5.13 14 15. For whether we be besides our selves it is to God or whether we be sober it is for your Cause for the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again As to say whether we be mad or sober judge of us as you please yet have wee so much ingenuity as to judge thus that if Jesus Christ dyed for us we should now live to him if he came and purchased an everlasting life for us our ingenuity makes us reason that it is a fit thing that we should live this our temporal life to him and consecrate it wholly to his service What is the reason that many a poor Soul sits all the week long at the Ale-pot Sweares and Whores and yet now and then he vowes and resolves against such courses and yet cannot for his heart and bloud as we say leave them but the Law when hee hath done such things whips and stings him and this hardens him whereas did but such a poor Soul see that he is by Jesus Christ delivered from wrath to come freed from the Law Sin and Satan did but God let him to see the hope of his calling and what a happy and blessed estate hee is by Christ brought into there would bee such an ingenuity wrought within him that hee needs not vow and covenant to bee Drunk and Swear and Whore no more no but his heart would abhor to deal so basely and unworthily with a God so infinite rich in love and abounding in Grace and mercy towards him 2 Because the grace of God it hath more full and clear precepts to holinesse than the Law hath the Law that hath ten Commands but the grace of God that hath many hundred Spiritual commands wherein it injoynes spiritual obedience and newness of life and then the commands of grace they are as more so of a more spiritual nature whatsoever the Law commands Natures light teacheth and a man may by Natures light convince a man of these things but now the precepts of grace are spiritual and supernatural such as a Natural man by Natures light cannot perceive The precepts of grace are called the things of the Spirit l Cor. 2. Which the Natural man cannot perceive but they are foolishnesse unto him because they are spiritually discerned Where the grace of God is preached and received there doth the Spirit of God goe who is a teaching Spirit and teacheth the Soul infinite more commands and with more clearness and demonstration doth it discover truth than any Natural or Moral man by his Natural light or study of the Law can ever finde out the Law discovers to a man the outward actions of sin and forbids these but when grace comes with its precepts it makes discovery of the first risings motions stirrings and concupiscence of these things in the Soul and forbids these and hence by reason that the grace of God or the Doctrine of the Gospel for that I understand by the grace of God all along hath more full higher and more Spiritual instructions than any the Law hath makes further discoveries of sin than the Law barely considered can doe it comes to passe that it is the most effectual means of killing and subduing sin 3 Because there is a power in grace for the subduing and killing of sin The Apostle tells us 2 Cor. 3. that the Law it is a killing letter that is it is only a bare letter without any power bidding us to doe this and avoyd that but contributes no assistance to us yet tells us if wee doe not obey it we shall be damned and so it is a killing letter that is to us it kills us instead of killing our sins but now the Gospel gives life that doth not only command but giveth power to doe and so is a word of life So Heb. 12. hee calls the Law a voyce of words for the same reason because it did command and forbid things under the penalty of Death and Damnation and it saw the poor Creature to bee weak and altogether unable to doe either the one or the other and yet gave him no power at all and so was only a terrible voyce of words to him The Law as one saith it doth teach just as the Commandements written upon the walls doe a poor man comes in and reads them over and yet his heart is never the warmer never the more fit to obey any of them because he reads them there but now the Gospel on the grace of God that brings power along with it a poor Soul which before lived in sins and thought it impossible that ever hee should leave them or have them subdued now findes a power within him killing and subduing those sins of his hence it is called The power of God unto salvation Rom. 1.16 4 Because a Soul never comes to see sin in its proper colours until the grace
is reiterated over and over every new manifestation being as it were a new application 3 By Christs Advocateship Satan our enemy hath his mouth stopped above The Devil is busie in accusing of Saints but now Christ comes and saith hee Lord this is an enemy what hee speaks is false and hee speaks it out of malice Just as wee see it sometimes at Sessions or Assizes such a one comes and layes an accusation against such a one but in comes some Councellor that is very great and inward with the Judge and saith May it please you my Lord such a one is a very honest man I know him well and yonder is a base fellow that accuseth him out of spleen and what hee saith I will evidence to bee false and hereupon the man hath his mouth stopped Lastly What wee may learn hence as our duty 1 Come to Christ poor soul not withstanding all thy sins and infirmities Thou hast committed such and such sins against Christ and therefore art afraid to come to him Consider Christ is an Advocate on purpose for the comfort and incouragement of thy foul against sin the Apostle layes down Christs Advocateship here as a refuge against sin Come Christ will sue thee out a pardon I do not say that this is all Christ is an Advocate for to deliver from the guilt of sin no Christ is an Advocate too to plead for all grace for thee But I say this is one special end of Christs being an Advocate and the great end laid down here in the Text to secure thee from guilt The ability of Jesus Christ to save to the uttermost Heb. 7. is put upon this Office of being an Advocate Object O but I fear Christ doth not intercede for mee were I sure of that I should come Answ Hee intercedes for those that come and therefore come and thou mayest bee sure hee intercedes for thee 2 Doest thou finde at any time the Spirit inabling thee to poure out thy soul with groans here below then assuredly Christ prayes for thee above Object But though Christ intercede for mee yet will hee continue to intercede Will not my sin make him give over interceding Answ Hee intercede alwayes hee ever lives to make intercession it is the work as I may say hee lives in heaven to do it is his calling and Christ should bee out of his calling should hee not do it Intercession is as much his work in heaven as dying was on earth Object 3. But I eye my own salvation much in coming to Christ will hee intercede for such a comer Answ Hee intercedes for those that come to him for salvation Hee lives to make intercession for them 2 Duty Let us hold fast our profession Heb. 4.14 Seeing then that wee have a great High Priest that is passed into the Heavens Jesus the Son of God let us hold fast our profession And Chap. 10. vers 23. Let us hold fast the profession of our faith without wavering for he is faithful that promised Doth Christ own us above before his Father let us own him before men 3 Duty Let us love Christ more and minde his glory more Is his love such as that he here on earth did lay out himself for us and in Heaven hee is laying out himself for us Then let us love him more and minde his glory and his honour more 4 Duty Let us bee frequent in our addresses to God by Christ 1 Let us come with more boldness seeing wee have such a one to speak for us 2 Let us come with more confidence 5 And lastly Let us improve this Intercession of Christ First Improve it in all our wants Secondly In all our doubts and fears Thirdly In all our duties Fourthly In all our falls Fifthly In all our temptations Sixthly In the busling of all our corruptions And in it Let us improve first The continuance of it i.e. There is no time wherein Christ doth not intercede Secondly The perfection of it Thirdly The prevalency of it Fourthly The continual acceptance of it The onely way for Saints to bee delivered from the Errors and Evils of the Times IN Two SERMONS on 1 Tim. 6.11 But thou O man of God flee these things and follow after righteousness godliness faith love patience meekness IN the former verses the Apostle discovers and condemns the evil practices and opinions of sundry false reachers crept in amongst the Churches in his dayes In this hee warnes Timothy and in him all Christians for the words are not spoken to Timothy as a Minister onely but also as a Christian it being the duty of all Christians though of those in such place more especially to shun and avoid these men their principles and practices But thou O man of God flee these things which that they might do hee sets them about work of another nature Follow after righteousness godliness c. What is the meaning of this I shall not explain the several termes and things onely this learn they are all spiritual things and of another nature to those things the false teachers cryed up So that in general the meaning is Follow spiritual things Wouldest thou escape the Errors and Evills of these men Then do not as they do stand doting about empty questions but follow after pursue high and spiritual things make it thy work and business to minde and speak such things I shall speak only of the latter part of the words and of them only as they are a direction though more is in them given to Timothy and all beleevers how they may escape the Errors and Evills of false teachers Follow after righteousness Doct. The only and special way for a Saint to be delivered from the Errors and Evills 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 I shall prove this point from 1 Tim. 4. Where the Apostle having foretold the dangerous errors of the latter times vers 1.2 3. presently mindes Timothy of spiritual things as the onely preservatives against distempers of this nature Vers 7. and 12. Exercise thy self rather unto godliness Bee thou an example of the beleevers in word in conversation in charity in spirit in faith in purity 2 Tim. 2.22 But follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart Having certified Timothy of the dangerous errors and fearful miscarriage of Hymenaeus and Philetus hee straightway gives him in charge to minde spiritual things as if hee had said Had Hymenaeus and Philetus laid aside their vain bablings and minded these things more they would never have miscarried as they have done So 2 Tim. 3. Having foretold of those perillous times which should bee in the last dayes vers 1 2. and given Timothy to understand that some there were already abroad whose temper and manners were like them which in after times should arise yers 6 8. hee presently mindes
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
rather perfect it then is the Law a rule to Saints even in Gospel-times 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 or to fill it up or perfect it as the Original word properly signifies i. e. to compleat the Law by adding that to it which the Scribes and Pharisees by their Traditions had taken from it and to this the whole scope of Christs discourse in this Sermon agrees Therefore must the latter also Avg. 2. If the Moral law bee a perpetual and an everlasting rule to Saints in all ages then to Saints in Gospel-times But the first is true Matth. 5.18 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 bee fulfilled As long as heaven and earth remain so long doth the Law remain and the fulfilling of it remain The word here rendred fulfilling signifies a performing or doing and so it doth not respect a doctrinal fulfilling as doth the word translated fulfil in the former Argument but a practical Now the Law practically is fulfilled 1. In Christ as head and common person of this Children this fulfilling had its perfect accomplishment when Christ was here on earth 2 In the Saints which are his 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 latter I conceive to bee that which shall remaine as long as heaven and earth remaines the meaning whereof is Saints shall daily go on fulfilling of the Law till in the end their obedience come to bee perfect as Christs was Arg. 3. If the preaching of faith doth not make void the Law but establish the same then doth the Law still remain as a rule to Saints even in Gospel-times But the first is true Rom. 3.31 Do wee make void the Law through faith God forbid nay wee establish the Law i.e. by the preaching of the Gospel wee do not overturn the Law make men Libertines but establish it i.e. 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 then they can bee brought unto any other way ergo the latter Arg. 4. If in Gospel-times it bee a manifest Argument of a carnal minde not to bee subject to the Law of God then surely it must needs be a duty incumbent upon Saints and such as are spiritually minded to bee subject to it But the first is true Rom. 8.7 ergo the latter Arg. 5. If love which is the substance of the whole Law bee a duty incumbent upon Saints in Gospel-times then is the Law even in Gospel-times a rule to Saints But the antecedent is true Rom. 13.8 Owe no man any thing but to love one another for hee that loveth another hath fulfilled the Law Gal. 5.14 For all the Law is fulfilled in one word even in this Thou shalt love thy neighbour as thy self Hence Christ summes up Moses Ten Commandments into two whereof the first is love to God the second love to our neighbour Matth. 22.37 38 39. ergo the Consequent Arg. 6. If the Moral Law in Gospel-times bee given forth to Saints as the Law of Christ the great King of Saints then are Saints in Gospel-times to submit to it as a rule for wee are commanded to yeeld obedience to the Law of Christ Joh. 14.15 Gal. 6.2 And Paul tells us that himself was under the Law to Christ 1 Cor. 9.21 yea it were unreasonable to think that Christ being a King should not have a Law to give forth to his subjects which they ought to obey As upon the translation of the Priesthood out of the hands of the Typical High Priests into the hands of Christ the true High Priest there is made of necessity as the Apostle argues Heb. 7.12 a change or translation also of the Law So may I say upon the translation of the Scepter out of the hands of those Kings and Governours of Israel which were onely typical of Christ into the hands of Christ the great King of Saints and Nations there is made of necessity a translation also of the Law for hee being a King hee must have a Law to rule by But the Moral law in Gospel-times is given forth to Saints as the Law of Christ for love which is the fulfilling of this Law Christ gives forth as his great Commandement Joh. 13.34 Chap. 15.12 17. And hence the Moral Law is called the Royal Law i.e. the Kingly Law or the Law of Christ as King Jam. 2.8 Therefore is it a rule to Saints in Gospel-times Arg. 7. If the Moral law bee not inconsistent with Gospel-liberty then is it a rule to Saints in Gospel-times for there is nothing abrogated under the Gospel but what is inconsistent with Gospel-liberty But the Moral law is not inconsistent with Gospel-liberty the reason is plain because in Gospel-times it is called a Law of Liberty Jam. 2.11.12 So speake yee and so do as they that shall bee judged by the Law of liberty which it could not bee were it inconsistent with the liberty of those time Therefore the Moral law is a rule to Saints even in Gospel-times Arg. 8. That rule which considered in it self is spiritual holy just and good cannot bee abolished to Saints in Gospel-times for if so then should God abolish something that is spiritual holy just and good But such is the rule of the Moral law Rom. 7.12 14. ergo Arg. 9. That cannot bee the liberty of Saints under the Gospel which never was any part of the bondage of Saints under the Law but subjection to the Moral law as a rule was never any part of their bondage but rather indeed their free-dome their joy their delight I mean consider the Moral law simply and nakedly as a rule This is clear Psal 119.14 I have rejoyced in the way of thy testimonies as much as in all riches vers 24. Thy testimonies also are my delight and my councellors vers 45. And I will walke at liberty for I seeke thy Precepts 46. I will speake of thy testimonies also before Kings and will not bee ashamed 47. And I will delight my selfe in thy Commandements which I have loved 72. The Law of thy mouth is better to mee than thousands of gold and silver 97. O how love I thy Law it is my meditation all the day Yea every verse almost throughout this long and sweet Psalme speakes the very same language with these Arg. 10. If the most eminent and enlightned of Gospel-Saints have approved of the Law delighted in it served it then is it a rule to Saints in Gospel-times But the first is true and found in Paul Rom. 7.16 I consent unto the Law that it is good vers 22. I delight in the Law vers 25. I serve the Law c.