in a condition to attain the mercy of God by the Law these thoughts do flow from gross ignorance both of the nature of sin and also of the nature of the justice of God And if I was to give you a description of one in a lost condition for the present I would brand him out with such a mark of ignorance as this is 2. Answ. The Law as it is a Covenant of works doth not allow of any repentance unto life to those that live and die under it for the Law being once broken by thee never speaks good unto thee neither doth God at all regard thee If thou be under that Covenant notwithstanding all thy repentings and also promises to do so no more No saith the Law thou hast sinned therefore I must curse thee for it is my nature to curse even and nothing else but curse every 〈◊〉 that doth in any point transgress against me Gal. 3. 10. They brake my Covenant and I regarded 〈◊〉 not saith the Lord Heb. 8. Let them cry I will not regard them let them report I will not regard them they have broken my Covenant and done that in which I delighted not therefore by that Covenant I do curse and not bless damn and not save frown and not smile reject and not embrace charge sin and not forgive it They brake my Covenant and I regarded them not So that I say if thou break the Law the first Covenant and thou being found there God looking on thee thorow that he hath no regard on thee no pity for thee no delight in thee Object 2. But hath not the Law promises as well as threatnings saying The man that doth these things shall live mark he shall live by them or in them Answ. First to break the Commandments is not to keep or fulfil the same but thou hast broken them therefore the promise doth not belong to thee by that Covenant Secondly the promises that are of the Law are conditional and so not performed unless there be a full and continual obedience to every particular of it and that without the feast sin Do this mark do this and afterwards thou shalt live but if thou break one point of it once in all thy life thou hast not done the Law therefore the the promises following the Law do not belong unto thee if one sin hath been committed by thee As thus I will give you a plain instance Set the case there be a Law made by the King that if any man speak a word against him he must be put to death and this must not be revoked but must for certain be expected on the offender though though there be a promise made to them that do not speak a word against him that they shall have great love from him yet this promise is nothing to the offender he is like to have no share in it or to be ever the better for it but contrariwise the Law that he hath offended must be executed on him for his sin shutteth him out from a share of or in the Promises So it is here there is a promise made indeed but to whom Why it is to none but those that live without sinning against the Law but if thou I say sin one time against it in all thy lifetime thou art gone and not one promise belongs to thee if thou continue under this Covenant Methinks the Prisoners at the bar having offended the Law and the charge of a just Judge towards them do much hold forth the Law as it is a Covenant of Works and how it deals with them that are under it The Prisoner having offended cries out for mercy good my Lord mercy saith he pray my Lord pity me the Judge saith What canst thou say for thy self that Sentence of Death should not be passed upon thee Why nothing but this I pray my Lord be merciful But he answers again Friend the Law must take place the Law must not be broken The Prisoner saith Good my Lord spare me and I will never do so any more The Judge notwithstanding the mans out-cries and sad condition must according to the tenor of the Law pass Judgment upon him and the Sentence of the Condemnation must be read to the Prisoner though it makes them fall down dead to hear it if he executes the Law as he ought to do And just thus it is concerning the Law of God Object 3. I but sometimes for all your haste the Judge doth also give some Pardons and forgive some offenders notwithstanding their offences though he be a Judge Answ. It is not because the Law is merciful but because there is manifested the love of the Judge not the love of the Law I beseech you to mark this distinction for if a man that hath deserved death by the Law be notwithstanding this forgiven his offence it is not because the Law saith spare him but it is the love of the Judge or Chief Magistrate that doth set the man free from the Condemnation of the Law But mark here the Law of Men and the Law of God do differ the Law of Man is not so irrevokable but if the Supream please he may sometimes grant a Pardon without satisfaction given for the offence but the Law of God is of this nature that if the Man be found under it and a transgrssor or one that hath transgressed against it before that Prisoner can be released there must be a full and compleat satisfaction given to it either by the mans own life or by the blood of some other man For without shedding of blood there is no remission Heb. 9. 22. that is there is no deliverance from under the curse of the Law of God and therefore however the Law of man may be made of none effect sometimes by shewing mercy without giving of a full satisfaction yet the Law of God cannot be so contented nor at the least give way that the person offending that should escape the curse and not be damned except some one do give a full and compleat satisfaction to it for him and bring the Prisoner into another Covenant to wit the Covenant of Grace which is more easie and soul-refreshing and sin-pardoning I say therefore you must understand that if there be a Law made that reaches the life to take it away for the 〈◊〉 given by the offender against it then it is clear that if the man be spared and saved it is not the Law that doth give the man this advantage but it is the meer mercy of the King either because he hath a ransom or satisfaction some other way or being provoked thereto out of his own love to the person whom he saveth Now thou also having transgressed and broken the Law of God if the Law be not executed upon thee it is not because the Law is merciful or can pass by the least offence done by thee but thy deliverance comes another way Therefore I say however it be by the Laws of
upon them therefore saith the Apostle What things soever the Law saith it saith to them that are under the Law that is all the commands all the curses and threatnings that are spoken by it are spoken saith he that every mouth may be stopped mark I beseech you it saith saith he that every mouth might be stopped and that all the world might become guilty before God Rom. 3. 19. So that now in case any in the judgment day should object against the judgment of God as those in the 25. of Matthew do saying Lord when saw we thee thus and thus And why dost thou pass such a sad sentence of condemnation upon us surely this is injustice and not equity Now for the preventing of this the Law was given I and that it might prevent thee to purpose God gave it betimes before either thy first father had sinned or thou wast born So that again if there should be these Objections offered against the proceedings of the Lord in justice and judgment saying Lord why am I thus condemned I did not know it was sin now against these two was the Law given and that betimes so that both these are answered If the first come in and say why am I judged why am I damned then will the Law come in even all the Ten Commandments with every one of their cries against thy soul the first saying he hath sinned against me damn him the second saying also he hath transgressed against me damn him the third also saying the same together with the 4 5 6 7 8 9 10. even all of them will discharge themselves against thy soul if thou die under the first Covenant saying he or they have transgressed against us damn them damn them and I tell thee also that these ten great guns the Ten Commandments will with discharging themselves in justice against thy soul so rattle in thy conscience that thou wilt in spight of thy teeth be immediately put to silence and have thy mouth stopped and let me tell thee further that if thou shalt appear before God to have the Ten Commandments discharge themselves against thee thou hadst better be tied to a tree and have ten yea ten thousand of the biggest pieces of Ordnance in the world to be shot off against thee for these could go no further but only to kill the body but they both body and soul to be tormented in Hell with the Devil to all eternity 3. Again if the second thing should be objected saying But Lord I did not think this had been sin or the other had been sin for no body told me so then also will the giving of the Law take off that saying nay but I was given to thy father Adam before he had sinned or before thou wast born and have ever since been in thy soul to convince thee of thy sins and to controul thee for doing the thing that was not right Did not I secretly tell thee at such a time in such a place when thou wast doing of such a thing with such a one or when thou wast all alone that this was a sin and that God did forbid it therefore if thou didst commit it God would be displeased with thee for it And when thou wast thinking to do such a thing at such a time did not I say forbear do not so God will smite thee and punish thee for it if thou doest do it And besides God did so order it that you had me in your Houses in your Bibles and also you could speak and talk of me thus pleading the truth thou shalt be forced to confess it is so nay it shall be so in some sort with the very Gentiles and barbarous People that fall far short of that light we have in these parts of the world for saith the Apostle The Gentiles which have not the Law these do by nature the things contained in the Law these having not the Law that is not written as we have yet they are a Law unto themselves which sheweth the works of the Lavv is vvriten in their hearts Rom. 2. 14 15. that is they have the Law of works in them by nature and therefore they shall be left without excuse for their own consciences shall stand up for the truth of this where he saith Their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another I but when Why in the day vvhen God shall judge the secrets of men by Jesus Christ according to my Gospel Rom. 2. 15 16. So this I say is another end for which the Lord did give the Law namely that God might pass a sentence in righteousness without being charged with any injustice by those that shall fall under it in the judgment 4. A fourth end why the Lord did give the Law it was because they that die out of Jesus Christ might not only have their mouths stopped but also that their persons might become guilty before God Rom. 3. 19. and indeed this will be the ground of silencing as I said before they finding themselves guilty their consciences backing the truth of the judgment of God passed upon them they shall become guilty that is they shall be fit vessels for the wrath of God to be poured out into being filled with guilt by reason of transgressions against the Commandments thus therefore shall the parties under the first Covenant be fitted to destruction Rom. 9. 22. even as wood or straw being well dried is fitted for the fire and the Law was added and given and speaks to this very end that sins might be shewn mouths might be stopt from quarrelling And that all the vvorld mark the vvorld might become guilty before God and so be in justice for ever and ever overthrown because of their sins And this will be so for these reasons First Because God hath a time to magnifie his justice and holiness as well as to shew his forbearance and mercy We read in Scripture that his eyes are too pure to behold iniquity Hab 1. 13. and then we shall find it true We read in Scripture that he will magnifie the Law and make it honourable and then he will do it indeed Now because the Lord doth not strike so soon as he is provoked by sin therefore poor souls will not know nor regard the Justice of God neither do they consider the time in which it must be advanced which will be when men drop under the wrath of God as fast as hail in a mighty storm 2 Pet. 3. 9. Psal. 50. 21 22. Now therefore look to it all you that count the long-suffering and forbearance of Gods slackness and because for the present he keepeth silence therefore to think that he is like unto your selves No no but know that God hath his set time for every purpose of his and in its time it shall be advanced most marvellously to the everlasting astonishment and overthrow of that soul that shall be dealt withal by Justice
attribute that either to my Brevity or if thou wilt to my Weaknesses for I am full of them A word or two more and so I shall have done with this And the first is Friend if thou do not desire the Salvation of thy Soul yet I pray thee to read this Book over with serious Consideration it may be it will stir up in thee some desires to look out after it which at present thou mayest be without Secondly if thou do find any stirrings in thy Heart by thy reading such an unworthy man's Works as mine are be sure that in the first place thou give Glory to God and give way to thy Convictions and be not too hasty in getting them off from thy Conscience but let them so work till thou do see thy self by nature void of all Grace as Faith Hope Knowledge of God Christ and the Covenant of Grace Thirdly then in the next place fly in all haste to Jesus Christ thou being sensible of thy lost Condition without him secretly perswading of thy Soul that Jesus Christ standeth open armed to receive thee to wash away thy Sins to cloath thee with his Righteousness and is willing yea heartily willing to present thee before the Presence of the Glory of God and among the innumerable Company of Angels with exceeding Joy This being thus in the next place do not satisfie thy self with these secret and first Perswasions which do or may encourage thee to come to Jesus Christ but be restless till thou do find by blessed experience the glorious Glory of this the second Covenant extended unto thee and sealed upon thy Soul with the very Spirit of the Lord Jesus Christ. And that thou mayest not slight this my Counsel I beseech thee in the second place consider these following things First if thou do get off thy Convictions and not the right way which is by seeing thy Sins washed away by the Blood of Jesus Christ it is a question whether ever God will knock at thy Heart again or no but rather say Such a one is joyned to Idols let him alone Hos. 4. 17. Though he be in a natural state let him alone Though he be in or under the Curse of the Law let him alone Though he be in the very hand of the Devil let him alone Though he be a going post-haste to Hell let him alone Though his Damnation will not only be Damnation for Sins against the Law but also for slighting the Gospel yet let him alone My Spirit my Ministers my Word my Grace my Mercy my Love my Pity my common Providences shall no more strive with him let him alone O sad O miserable who would slight Convictions that are on their Souls which tend so much for their good Secondly if thou shalt not regard how thou do put off Convictions but put them off without the precious Blood of Christ being savingly applied to thy Soul thou art sure to have the mispending of that Conviction to prove the hardning of thy Heart against the next time thou art to hear the Word preached or read This is commonly seen that those Souls that have not regarded those Convictions that are at first set upon their Spirits do commonly and that by the just Judgments of God upon them grow more hard more sensless more feared and sottish in their Spirits for some who formerly would quake and weep and relent under the hearing of the Word do now for the present sit so sensless so feared and hardned in their Consciences that certainly if they should have Hell-fire thrown in their Faces as it is sometimes cried up in their Ears they would scarce be moved and this comes upon them as a just Judgment of God 2 Thess. 2. 11 12. Thirdly if thou do slight these or those Convictions that may be set upon thy Heart by reading of this Discourse or hearing of any other good man preach the Word of God sincerely thou wilt have the stifling of these or those Convictions to account and answer for at the Day of Judgment not only thy Sins that are commonly committed by thee in thy Calling and common Discourse but thou shalt be called to a reckoning for slighting Convictions disregarding of Convictions which God useth as a special means to make poor Sinners see their lost Condition and the need of a Saviour Now here I might add many more Considerations besides these to the end thou mayest be willing to tend and listen to Convictions as First consider thou hast a precious Soul more worth than the whole World and this is commonly worked upon if ever it be saved by Convictions Secondly this Soul is for certain to go to Hell if thou shalt be a slighter of Convictions Thirdly if that go to Hell thy Body must go thither too and then never to come out again Now consider this you that are apt to forget God and his Convictions lest he tear you in pieces and there be none to deliver Psal. 50. 22. But if thou shalt be such a one that shalt notwithstanding thy reading of thy Misery and also of God's Mercy still persist to go on in thy Sins know in the first place that here thou shalt be left by the things that thou readest without excuse and in the World to come thy Damnation will be exceedingly aggravated for thy not regarding of them and turning from thy Sins which was not only reproved by them but also for rejecting of that Word of Grace that did instruct thee how and which way thou should'st be saved from them And so farewel I shall leave thee and also this Discourse to God who I know will pass a righteous Judgment both upon that and thee I am yours though not to serve your Lusts and filthy minds yet to reprove instruct and according to that proportion of Faith and Knowledge which God hath given me to declare unto you the way of Life and Salvation Your Judgings Railings Surmizings and disdaining of me that I shall leave till the fiery Judgment comes in which the Ostender shall not go unpunished be he you or me yet I shall pray for you wish well to you and do you what good I can And that I might not write or speak in vain Christian pray for me to our God with much Earnestness Fervency and frequently in all your Knocking 's at our Fathers door because I do very much stand in need thereof for my Work is great my Heart is vile the Devil lieth at watch the World would fain be saying aha aha thus we would have it and of my self keep my self I cannot trust my self I dare not if God do not help me I am sure it will not be long before my Heart deceive me and the World have their Advantage of me and so God be dishonoured by me and thou also ashamed to own me O therefore be much in Prayer for me thy Fellow I trust in that glorious Grace that is conveyed from Heaven to Sinners by which they are
was punished in the Sodomites c. with the utter destruction of this City and themselves Gen. 19. 24 25. Yea they suffer the vengeance of eternal fire Jude 7. Also the Male Sechemites for the sin committed by Hamors son were all put to the sword Gen. 34. 25 26. Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit and so brought the Curse on themselves and their posterity Gen. 3. 16. Again the punishment due to the breach of this Commandment was by Jacob accounted death Gen. 31. 30 32. and also by Jacobs sons Gen. 44. 9 10. Cain sinning against the Ninth Commandment as in Gen. 4. 9. was therefore cursed to the earth verse the 11. And Abraham though the Friend of God was blamed for false witness by Pharaoh and sent out of Egypt Gen. 12. 18 19 20. and both he and Sarah reproved by Abimelech Gen. 20. 9 10 16. Pharaoh sinned against the Tenth Commandment Gen. 12. 15. and was therefore plagued with great plagues verse 17. Abimelech coveted Abraham's Wife and the Lord threatned death to him and his except he restored her again Gen. 20. 3. Yea though he had not come near her yet for coveting and taking her the Lord fast closed up the Wombs of his house verse 18. I could have spoken more fully to this but that I would not be too tedious but speak what I have to say with as much brevity as I can But before I pass it I will besides this give you an Argument or two more for the further clearing of this that the substance of the Law delivered on Mount Sinai was before that delivered by the Lord to man in the Garden As first Death reigned over them that had not sinned after the similitude of Adam's transgression that is though they did not take the forbidden fruit as Adam did but had the transgression been no other or had their sin been laid to the charge of none but those that did eat of that fruit then those that was born to Adam after he was shut out of the Garden had not had sin in that they did not actually eat of that fruit and so had not been slaves to death But in that Death did reign from Adam to Moses or from the time of his transgression against the first giving of the Law till the time the Law was given on Mount Sinai it is evident that the substance of the Ten Commandments was given to Adam and his Posterity under that Command Eat not of the Tree that is in the midst of the Garden But yet if any shall say that it was because of the sin of their Father that death reigned over them to that I shall answer that although original sin be laid to the charge of his Posterity yet it is also for their sins that they actually committed that they were plagued And again saith the Apostle For where there is no Law there is no transgression Rom. 4. 15. For sin is not imputed where there is no Law Nevertheless death reigned from Adam to Moses saith he Rom. 5. 13 14. But if there had been no Law then there had been no Transgression and so no death to follow after as the wages thereof for death is the wages of sin Rom. 6. 23. and sin is the breach of the Law an actual breach in our particular persons as well as an actual breach in our publick person 1 John 3. 4. Again they are no other sins then those against that Law given on Sinai for the which those sins before mentioned was punished therefore the Law given before by the Lord to Adam and his posterity is the same with that afterwards given on Mount Sinai Again the Conditions of that on Sinai and of that in the Garden are all one the one saying Do this and live the other saying the same Also Judgment denounced against men in both kinds alike therefore this Law it appeareth to be the very same that was given on Mount Sinai Again the Apostle speaketh but of two Covenants to wit Grace and Works under which two Covenants all are some under one and some under the other Now this to Adam is one therefore that on Sinai is one and all one with this and that this is a truth I say I know that the sins against that on Sinai was punished by God for the breach thereof before it was given there so it doth plainly appear to be a truth for it would be unrighteous with God for to punish for that Law that was not broken therefore it was all one with that on Sinai Now the Law given on Sinai was for the more clear discovery of those sins that was before committed against it for though the very substance of the Ten Commandments was given in the Garden before they were received from Sinai yet they lay so darkly in the heart of man that his sins was not so clearly discovered as afterwards they were therefore saith the Apostle The Law was added Gal. 3. 19. or more plainly given on Sinai in Tables of Stone that the offence might abound that is that it might the more clearly be made manifest and appear Rom. 5. 20. Again we have a notable resemblance for this at Sinai even in giving the Law for first the Law was given twice on Sinai to signifie that indeed the substance of it was given before And secondly the first tables that was given on Sinai was broken at the foot of the Mount and the other was preserved whole to signifie that though it was the true Law that was given before with that given on Sinai yet it was not so easie to be read and to be taken notice of in that the stones were not whole but broken and so the Law written thereon somewhat defaced and disfigured But if any object and say though the sins against the one be the sins against the other and so in that they do agree yet it doth not appear that the same is therefore the same Covenant of Works with the other Answ. That which was given to Adam in Paradise you will grant was the Covenant of Works for it runs thus Do thus and live do it not and die nay thou shalt surely die Now there is but one Covenant of Works If therefore I prove that that which was delivered on Mount Sinai is the Covenant of Works then all will be put out of doubt Now that this is so it is evident First Consider the two Covenants are thus called in Scripture the one the administration of death and the other the administration of life the one the Covenant of Works the other of Grace but that delivered on Sinai is called the ministration of death that therefore is the Covenant of Works 2 Cor. 3. For if saith he the ministration of death Written and Ingraven in stones was glorious c. Secondly the Apostle writing to the Galatians doth labour to beat them off from trusting in the Covenant of Works but when he
nor in part Isa. 63. 1 2 3 4 5 6. So that he must not be only he with whom the Covenant was made but he must also become the bonds-man or surety thereof and so stand bound to see that all and every particular thing conditioned for should be both in manner and matter at the time and place according to the agreement duly and orderly fulfilled Is not this grace Now as touching the nature of a surety and his work in some things it is well known to most men therefore I shall be very brief upon it First You know a surety is at the bargains making and so was Christ. Then was I by him Prov. 8. 30. Secondly A surety must consent to the terms of the Agreement or Covenant and so did Christ Jesus Now that which he did ingage should be done for sinners according to the terms of the Covenant it was this First That there should be a compleat satisfaction given to God for the sins of the world for that was one great thing that was agreed upon when the Covenant was made Heb. 10. 5. Secondly That Jesus Christ should as aforesaid bring in an everlasting righteousness to cloath his body the Saints withal Dan. 9. 24 25. Here is grace Thirdly That he should take in charge to see all those forth coming without spot or wrinkle at the day of his glorious appearing from heaven to judgment and to quit them before the Judgment-seat Again Thirdly in the work of a surety there is required by the creditor that the surety should stand to what he is bound and on the sureties there is a consenting thereunto First The creditor looks that in case the debtor proves a bankrupt that then the surety should ingage the payment Is not this grace Secondly The creditor looks that the surety should be an able man now our surety was and is in this case every way suitable for he is heir of all things Thirdly The creditor appoints the day and also looks that the Covenant should be kept and the debt paid according to the time appointed and it is required of sureties as well as stewards that they be found faithful namely to pay the debt according to the bargain and therefore it is said When the fulness of time was come God sent forth his Son made under the Law to redeem them that are under the Law according to his suretiship Gal. 4. 4 5. thus comes grace to Saints Fourthly The creditor looks that his money should be brought into his house to his own habitation Jesus our surety in this also is faithful for by his own blood which was the payment he is entred into the holy place even into heaven it self which is Gods dwelling place to render the value and price that was agreed upon for the salvation of sinners but I shall speak more of this in another head therefore I pass it Again fourthly if the surety stands bound the debtor is at liberty and if the Lavv do issue out any process to take any it vvill be the surety and O! hovv wonderful true was this accomplished in that when Christ our surety came down from heaven Gods Law did so seize upon the Lord Jesus and so cruelly handle him and so exact upon him that it would never let him alone until it had accused him and condemned him executed him and scrued his very hearts blood out of his precious heart and side nay and more than this too as I shall shew hereafter But secondly in the next place after that Jesus Christ had stood bound and was become our surety in things pertaining to this Covenant his next office was to be the messenger of God touching his Mind and the tenour of the Covenant unto the poor world and this did the Prophet fore-see long before when he faith Behold I will send my messenger and he shall prepare thy way before thee speaking of John the Baptist And he shall prepare thy way before thee and then he speaketh of Christ to the people saying And the Lord whom ye seek shall suddenly come to his Temple Who is he even the messenger of the Covenant whom ye delight in that is Christ behold he shall come saith the Lord of hosts Mal. 3. 1. Now the Covenant being made before between the Father and the Son and Jesus Christ becoming bound to see all the conditions fulfilled this being done he comes down from Heaven to Earth to declare to the world what God the Father and He had concluded on before and what was the mind of the Father towards the world concerning the salvation of their souls and indeed who could better come of such an errand then he that stood by when the Covenant was made then he that shook hands with the Father in making of the Covenant then he that was become a surety in the behalf of poor Sinners according to the terms of this Covenant Now you know a messenger commonly when he cometh he doth bring some errand to them to whom he is sent either of what is done for them or what they would have them whom they send unto do for them or such like Now what a glorious message was that which our Lord Jesus Christ came down from Heaven withal to declare unto poor sinners and that from God his Father I say how glorious was it and how sweet is it to you that have seen your selves lost by nature and it will also appear a glorious one to you who are a seeking after Jesus Christ if you do but consider these follovving things about vvhat he vvas sent First Jesus Christ was sent from Heaven to declare unto the world from God the Father that he was wonderfully filled with love to poor sinners First In that he would forgive their sins Secondly In that he would save their souls Thirdly In that he would make them heirs of his glory For God so loved the World that he gave his only begotten Son For God sent not his Son into the world to condemn the world but that the world through him might be saved John 3. 15 16 18. Secondly God sent Jesus Christ to tell the poor world how that he would do this for poor sinners and yet be just and yet do his Justice no wrong and that was to be done by Jesus Christ his dying of a cursed death in the room of poor sinners to satisfie justice and make way for mercy to take away the stumbling-blocks and set open Heaven-gates to overcome Satan and break off from sinners his chains to set Luke 4. 18. open the prison doors and to let the prisoners go free Isa. 61. 1 2 3. And this was the message that Christ was to deliver to the world by commandment from his Father and this did he tell us when he came of his errand where he saith I lay down my life for my Sheep No man taketh it a way from me but I lay it down of my self I have power to lay it