comforting himself in this his reward should bee with God Hereupon God comes off more friendly Is is a light thing that thou shouldest bee my servant to raise up the Tribes of Jacob and to restore the preserved of Israel as to say that is not worth the dying for I value thy sufferings more than so I will give thee for a salvation to the ends of the earth So that Christ struck up a Covenant with the Father in behalf of those hee saves and all that are his own they are his by Covenant 5 They are Christs own by Jointure or Inheritance What a man hath as a Jointure or an Inheritance may bee called his own Beleevers are Christs own in this respect Deut. 32.9 For the Lords portion is his people Jacob is the lot of his inheritance Zach. 2.12 And the Lord shall inherit Judah his portion in the holy land and shall choose Jerusalem again 6 They are Christs own by a resignation of themselves and all they have and a subjection to him When a man hath resigned himself and all hee hath to another and subjected himself to bee wholly ruled and governed by him acknowledging all homage and obedience due to him hee may bee called that other and not his own Thus Beleevers are Christs own beleeving they imbrace him for a King as well as for a Saviour Rev. 15.3 King of Saints 7 They are Christs own by possession Possession the Proverb saith is an eleven points of the Law the meaning is that a man that hath possession will lay a great claim to right especially if a man have possession in a just and a legal way then possession is a double right Christ hath beleevers for his own in this respect for hee dwells in them by his Spirit 1 Cor 6.19 What know yee not that your body is the Iemple of the Holy Ghost which is in you which yee have of God and yee are not your own By faith Eph. 3.17 That Christ may dwell in your hearts by faith 8 They are Christs own by Marriage-union Christ hath linked beleevers to himself in the bond of spiritual marriage hee having betrothed them to himself Hos 2.19 20. And I will betroth thee unto mee for ever yea I will betroth thee unto mee in righteousness in judgement and in loving-kindness and in mercies I will even betroth thee unto mee in faithfulnesse and thou shalt know the Lord. So that as when a man and woman are married the husband may say to his wife Thou art my own and the wife to the husband thou art my own each challenging propriety in one another So Christ and beleevers Christ may say of the beleever hee is my own and the beleever of Christ and thou Lord art my own 9 They are Christs own by membership being members of that spiritual invisible body of which Christ is head which is set forth under the Parable of the Vine and branches Joh. 15. and as the head may say of every member this is mine that is a member belonging to that body of which I am head so may Christ say of every beleeving man and woman this man and woman is my own for hee shee is a member of that body to which I am head 3 That Christ hath a love to his own appears 1 From the very nature of propriety which loves that thing I have a propriety in above other A Father loves his childe above anothers Why hee hath a propriety in it it is his own The husband loves his wife shee is his own Propriety is a begetter of affection 2 From that special respect hee hath to them above others 1 Hee hath special pity and compassion towards them in all their sufferings Isa 63.9 In all their affection hee was afflicted and the Angel of his presence saved them in his love and in his pity hee redeemed them and bee bare them and carried them all the dayes of old Heb. 4.15 For wee have not an High Priest which cannot bee touched with the feeling of our infirmities but was in all points tempted like as wee are yet without sinne Chap. 5.2 Who can have compassion on the ignorant and on them that are out of the way for that hee himselfe also is compassed with infirmity 2 Hee hath a special eye over them to see to it that none hurt them Psal 105.12 13 14 15. When they were but a few men in number yea very few and strangers in it When they went from one Nation to another from one Kingdome to another People hee suffered no man to do them wrong yea hee reproved Kings for their sakes saying Touch not mine Anointed and do my Prophets no harm 3 Hee hath a special care of them to see they shall not want 4 That this love of Christ to his own is a choice and an everlasting love 1 It is a choice love for 1 It is Father-like love Psal 103.13 Like as a father pitieth his children so the Lord pitieth them that fear him 2 It is a conjugal love What love more choice than marriage-Marriage-love it is to bee loved as a man loves himself Eph. 5.28 So ought men to love their wives as their own bodies Christ hath married beleevers his love to them is marriage-Marriage-love 3 It is dying love Such love as makes him dye for the party loved This is the greatest love of all Joh. 15.13 Greater love hath no man than this that a man lay down his life for his friends If greatest love bee dying love then Christ did not dye for all as some will have it for hee doth not love all with the greatest love 2 It is Everlasting love 1 Love arising from an everlasting cause where the cause is everlasting the effect must bee so too What is the cause why Christ loves beleevers Why meerly his good will and leasure hee loves because hee will love This cause being everlasting the effect must bee also everlasting 2 Love supported by everlasting Pillars 1 The Pillar of his Unchangeablenesse Heb. 13.3 Jesus Christ the same yesterday and to day and for ever Mal. 3.6 For I am the Lord I change not 2 The Pillar of his Truth and Faithfulnesse Christ is the true and faithful one It is a part of unfaithfulnesse to love a while and then to cease to love Christ is no such lover 3 The Pillar of his everlasting remembrance Isa 49.15.16 Can a woman forget her sucking-childe that shee should not have compassion on the Son of her womb yea they may forget yet will not I forget thee Behold I have graven thee upon the Palms of my hands thy walls are continually before mee FOR APPLICATION As there are two things mainly held forth in the Text both which I have in the doctrinal part spoken unto 1 That beleevers are Christs own 2 That Christ loves his own with a peculiar and everlasting love So in my Application I shall speak someching to both For the first Is it so that beleevers are Christs own
Then 1 Christ will not see his own want Will a Father see his childe want when it lyes in his power to help him Will a loving husband see his wife want when it lyes in his power to supply her Hee will not shee is his own the childe is the fathers own the wife is the husbands own And think you will Christ see his own want Is his care less than a fathers love less than a husbands Doest thou want inward outward wants go to Christ and say Lord I am thy own and wilt thou not provide this and that for mee 2 Let wicked men take heed how they wrong beleevers Though a father can bear to see another childe wronged yet not his own a husband another woman abused yet not his own wife this provokes him hee cannot bear it but cries out Why do you wrong my childe Why doe you abuse my wife Christ will not bear it to see his own wronged but those that wrong them shall pay dearly for it When God brought Israel out of Egypt Israel was Gods Son Hos 11.1 When Israel was a childe then I loved him and called my Son out of Egypt Amaleck as Israel was in the way falls upon him God gives Amaleck a crushing blow at present and observe it four hundred years after God thinks of this and destroyes Amaleck for it 1 Sam. 15.2 3. Thus saith the Lord of Hosts I remember that which Amaleck did to Israel how hee laid wait for him in the way when he came up from Egypt Now go and smite Amalecke and utterly destroy all that they have and spare them not but slay both man and woman infant and suckling oxe and sheep Camel and Asse Yea observe Mat. 25. Christ at the last day will passe sentence for or against men as they have behaved themselves to his 3 Let not Saints injure one another If a Father have many children and the one wrongs the other hee takes it ill Why because all are his own and hee will not see his own wronged by his own so Christ will not take it kindely at the hands of those Saints who wrong and injure their brethren because they are all his own and hee will not see any of his own wronged by any whomsoever David was a man after Gods owne heart yet an injury done to Uriah a godly man cost him dear Aaron and Miriam were both Saints yet but for speaking against Moses in an unbeseeming manner the anger of the Lord was kindled against them and Miriam is smitten with the Leprosie Numb 12. For the second Is the love of Christ to his owne a choyse and an everlasting love then 1 A Saint can never fall from the love of Christ though he may fall so as to loose the manifestation of it yet never the love it self which is everlasting If a Soul once in Christs love might fall from it how should his love be everlasting 2 How blessed is the condition of the poorest beleever he is a man beloved of Christ every beleever may be called Jedidiah the beloved of the Lord one loved with an everlasting love Is in accounted a priviledge among men to have the love of a great man whose love is like himself fading and changeable O what is it to have the love of Christ King of Kings whose love also is as himself immutable everlasting Christs Favourites are never cast out of favour 3 How then doe Saints injure Iesus Christ 1 By calling his love upon every turne into question I fear Christ doth not love me such a time such a day in such a duty I had his love but now I fear I have lost it What injury is this to the love of Christ He saith my love it everlasting Soul I will love thee freely and I will love thee for ever for ever thou sayest once I had his love but now I have lost it 2 By measuring his love by theirs When I make my love to Christ a measure to measure Christs love to me by If I love Christ much then I think Christ loves mee much if I love Christ a little then I think he loves me but a little and if I love Christ not at all then I think he loves me not at all What a dishonour is this to the love of Christ to hang it upon my love as it the same were greatned or lessened by my love were much little or not at all as mine is I confess in respect of the manifestation of love it is so oftentimes but for the love it self that is not so changeable for it is immutable and everlasting 4 Take heed of sinning against this love If Christs love be everlasting sin not against everlasting love grieve not everlasting love by sinning You think perhaps the thing you commit is but little O know this the lesse the thing is for which you grieve everlasting love the greater is your sin that for so little a thing you will grieve everlasting love Consider Saints Christ saith as it were to you Souls if you will sin you shall sin against everlasting love you shall trample my love 5 Serve God freely and without fear out of pure love if Gods love did depend upon our walking then we might fear but when it doth not so but is everlasting what hinders but that we should serve cheerfully without fear 6 Labour to get a portion of this love Sinners Sinners would you have portions seek a portion of this love Dost want a portion for thy self art poor c. begge a portion of this love say Lord though I have nothing else I shall have enough if thou wilt give me a portion of this love Fathers Mothers doe you want portions for your Children and it may be damn your Souls to get them O seek a portion of this love for them a Childe which is left here with such a portion though hee have nothing else is better than that Childe which is heir to ten thousand pounds a year Mothers goe home now and tell your Children Children I have heard of the love of Christ O that thou wouldest seek this portion Childe And poor Servants and people that work all the week long goe now together and say we have heard of the love of Christ where is everlasting rest O that we had that for our portion good Lord give us our portion there Quest But is there any hope of attaining this love Answ Yes this love is a free love Hosen 14.4 I will heal their back-sliding I will love them freely c. say why not I have it Q. But is this free to Sinners A. Yes Rom. 5.8 But God commendeth his love towards us in that while we were yet sinners Christ dyed for us would Christ give his life for Sinners and will he not give his love to Sinners Nay it was his love made him give his life Q. But how shall I come by this love A. I say no more but this Goe to Christ for it goe
to Creature injoyments render it double hard to say Amen unto the Will of God when sufferings lye there but the greater endearance of God and Christ to a Soul the more easily will it rise to a gracious submission either in the witherings and denials of or parting with earthly things 1 Corinth 13. vers 4. Charity suffereth long vers 7. beareth all things endureth all things As when men so also when God and Christ are the Objects loved there will be a patient bearing from their hands things which if they came from such as were not dearly loved would hardly be endured It was doleful news to the Disciples to hear of Christs departure yet saith hee John 14.28 If yee loved me yee would rejoyce because I said I goe unto the Father so that love to Christ i. e. if strong will carry out to not only a free but cheerful submission unto Christ in the hardest things 3 Eye much the manifestations of Christs love and affection to you in the various expressions of it there may be a recollection of many former experiences even of the Lords working up your hearts into a submission unto his will in former straights yea you may look upon such words or promises as have a natural tendency to allay such disquiet of heart as you are under and yet these may but discover your duty and you may feele no strength coming along there-with enabling you to rise up unto it but at last by an eying the sweet discoveries of Divine love in former experiences or present afflictions in affording so many returnes of prayer you may be powerfully engaged unto a willingnesse to doe or suffer any thing that the Lord shall see it meet to exercise you with that so you may returne love for love Heb. 12.5 6. Nor faint when thou art rebuked of him for whom the Lord loveth he chasteneth This doth clearly evidâ—nce that an eying Divine love in afflictions is a choyse preservative against Soul-faintings under them Wee shall adde no more but this that one of us was an ear-witness that some of the Sermons in the ensuing Treatises were preached by that Servant of Christ Master Tillinghast And others are as they were found in his Notes only a graine of allowance must be afforded for mistakes in transcribing and printing Thus desiring that a blessing from above way attend these labours we remaine 9th Month 6th day 1657. Yours to serve you in the work of the Lord Sam. Petto Sam. Manning Sam. Habergham Errata PAge 24. line 17. make the comma at wherein instead of at going p. 25. l. 19. for at last read and therefore p. 53. l. 23 adde when it pleased God to reveal c. p. 55. l. 32. r. tread on p. 60. l. 11. for them r. him p. 61. l. 19 20. r. force for forceth cause for causeth set for sets Reader That thou mightest have a taste of the spirit of the Author and some other precious men as to their asserting and pleading for this Cause of Christ this is added Sir YOurs I received both which have been a refreshment to my spirit I much rejoyce that there is a remnant at this day even among us that sympathize with the suffering cause of Christ and are kept faithfull to their Lord in this hour of temptation although my employments are so many that time is very precious with me yet could I not upon the reading of yours but make return of a few lines for this is the day in which Saints are called to speak often one to another God is trying his people with such trials as they have never before met withall I mean in respect of the wonderful difficultie of judging things and causes at this day one thing hath been a sore temptation to mee oftentimes about the Cause of Christ now viz. the many passions and weaknesses that have appeared in those who now among us stand up for it I know not but that it may have been the temptation of other spirits I may say as to my own it hath been the greatest of all I have had many times reliefe against it from such like considerations as these 1 The Mercy approaching is a great New Covenant Mercy New Covenant Mercies call not for worthinesse in the recipient but are alwayes so ordered as to be given forth when the receiver is most unworthy 2 That it hath beene a part of Saints weakness in former Ages to judge of Causes by persons God in this day would have his people to judge of his Cause by his Light alone laying aside the consideration of persons the effect of which ordinarily is in those that steere this course a founding their faith not in the Word or Power of God but in the wisdome or holiness of man 3 That by how much the greater the Mercy expected is by so much the greater must the trial of faith fore-running it be now no trial of faith to a truly gracious conscientious soul is greater than this 4 That in case suffering Saints in this day and in this Nation more especially wherein Gods remnant is great should bear forth their testimony with that eminency of Grace which Saints formerly have done in an ordinary way that stop which must be for a while to the work for the bringing about the all-wise and determinate Counsel of God could not have been thus long for hereby Saints would have had their eyes open presently and their eyes being generally opened such is their power this day in the Nation that in an ordinary way the wheele would turne 5 The Kingdome of Christ could not as it must come without observation if eminent marks and characters of Holiness were written on the faces of all those that should plead or suffer for it 6 Many must stumble and fall be snared and broken and taken and that by smiting against the stone who being enlightned would not dare to doe it were not such things as these viz. Saints weaknesses and passions laid before them as stumbling-blocks to set their Natural Consciences at liberty 7 Davids Kingdome the Tipe of Christs did arise with manifest offence in respect of its followers 2 Sam. 22. 8 Christ when hee rides as King chuseth a Colt to ride on an untamed and unruly Creature and the Colt of an Asse a simple and uncomely Creature to the eye Saints failings have hitherto been blemishes to the cause but God is removing of them and it is observable that as late sufferers have gone with more clearness into suffering so the Lord hath made them sensible of those things in which their brethren have gone awry IN this Letter he writes some passages concerning three late Sufferers in this cause One of those Worthies lately confined his carriage with us was with so much grace and humility not knowing himself among us as to outward respects and withall carried it with such tenderness as did rather tend to the allaying our spirits and making them more serious than any way to
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
which thou mayest know it 1 By the present light and life it brings with it First if it be in matter of teaching that it goes before thee it brings light which is an inward discovery in a way of Spiritual reasons and demonstration of the thing it teacheth to the Soul carrying with it a strong and powerful conviction of the truth and certainty of the thing it teacheth unto the Soul that is taught so as that that very thing which the Soul formerly sought oftentimes after by Natural light and reason and yet remained in the dark and could come to no certaine conclusion about it is now in an inward and secret and spiritually rational way made clear to it so as that the Soul can say I now see and know and beleeve that such a thing is and how it is truth this inward light is much better seen and discerned in that Soul where it is when it is then either then or at another time can be expressed by that Soul This light in Scripture is called Revelation Matth. 11.27 No man knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him 1 Corinth 2.10 But God hath revealed them unto us by his Spirit Ephes 1.17 18. That the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of Wisdome and Revelation in the knowledge of him the eyes of your understanding being enlightned that yee may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints And the inspiration of the Almighty Job 32.8 But there is a spirit in man and the inspiration of the Almighty giveth them understanding To difference the same from that light which is from Natural reason or relation of others Christs Love to his owne One SERMON on Joh. 13.1 Having loved his owne which were in the World hee loved them unto the end THese words are brought in by the Evangelist as the result or issue of Christs actual thoughts of leaving this World and going to his Father Jesus knew that his hour was come Christ was now pondering in his minde that the time grew near the hour was come that he must now depart out of this World to the Father and leave his poor Children behind him in the World his heart now seems to be wholly possest and taken up with such thoughts my time is come I must depart out of this World I must goe to the Father I must leave my poor Disciples behind me in it and what doth such cogitations revolved to and fro in his minde produce why new actings of love fresh yernings of bowels towards his that he was now to leave having loved his owne which were now in the World hee loved them unto the end he had love before to his owne but now these cogitations raise his love sets all his love on work that as his heart thought of nothing so much as this I must now leave the world so it vents forth it self in nothing so much as in this love to his poor Children that hee was to leave behind him and therefore if from hence to the hour of his death yee trace Christ yee shall see nothing but the actings of love the greatest love that can be 1 He doth them a service of love in washing their feet 2 He institutes and administers an Ordinance of Love the Supper of the Lord. 3 He preacheth a long Sermon of love and 4 He makes a prayer of love chap. 17. Nothing but love now appears in Christ to his he forgets all their faults their doubtings c. and he can think and speak of nothing but love And let me but a little reminde you of the time when this love did work so strongly it was just then when Christ was going to dye one would have thought now Christ should have been taken up about himself pondering upon what hee was to suffer no hee forgets himself in a manner and can think of nothing but his Children and therefore all his care is not how he might get through his Sufferings but how they might live comfortably when he should be gone Having loved his owne hee loved them to the end What blessed dying thoughts were here in Christ not malicious thoughts not revengeful not murmuring nor repining because he was to dye not roaring and blaspheming but thoughts of love to his Doct. Christs love to his owne is a choyce and an everlasting love In the handling of this point I shall shew 1 Who are meant by Christ's owne 2 In what respects they are called Christs owne 3 That Christ hath a love to his owne 4 That this love it is a choyse and an everlasting love 1 Who are meant by Christs owne Ans 1. Not all men it is clear from the Text for 1 It is said he loved his owne in the World not all the World his owne Christs owne that his love runs out unto are clearly distinguished from the world being not called the world but a people in the world 2 His owne here are such and such only as are loved with an everlasting love for having loved his owne he loved them unto the end but so Christ hath not loved all the World for then none should ever perish but so he hath loved all that are his owne 2 By owne here we are to understand Beleevers receivers of him such as for the present did or for future should beleeve on him as Joh. 17.20 Neither pray I for these alone but for them also which shall beleeve on me through their words But in what respects are Beleevers called Christs owne Ans 1. They are his owne by Donation or gift of his Father what a man hath by gist is his owne Christ hath Beleevers by gift of his Father Joh. 6.37 All that the Father giveth mee shall come to me therefore commers or beleevers are the Fathers gift John 10. 27 28 29. My sheep hear my voyce and I know them and they follow me and I give unto them eternal life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater than all John 17.9 I pray for them I pray not for the world but for them which thou hast given me c. And who are they Ans Beleevers as vers 20. which shall beleeve on me through their word 2 They are Christs owne by purchase Purchase gives a right Christ hath a right in his by purchase Acts 20.28 Take heed to feed the Church of God which hee hath purchased with his owne blood 3 They are Christs owne by powerful conquest Christ hath not only purchased them of his Father but hee hath fought for them and won them by conquest There are five or six potent enemies that Christ pitched field with for the gaining of his owne and hath won them by conquest out of the
ask Christ for it say Lord give mee thy love I have heard so much that I am taken with thy love Lord give mee thy love I say come to Christ cast thy self upon Christ in the Promise say Lord thou hast said thou wilt love freely and why not me freely and for encouragement let me leave that sweet word with you Joh. 6.37 All that the Father giveth me shall come to me and him that cometh to me I will in no wise cast out Him that comes I will in no wise cast out whatsoever he comes for True Gospel Humiliation One SERMON on Zach. 12.10 And I will pour upon the House of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications and they shall look upon him whom they have peirced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first borne THis whole Chapter is nothing else but a bundle of precious Promises laid down in a Prophetical manner of great and glorious things to the Church and people of God in the last dayes It tells us what God will doe to and against the enemies of his Church and what God will doe for and in his people and therefore if you observe it the Prophesie of this Chapter verse 1. it is called the burden of the Lord for Israel Mal. chap. 1.1 calls his the burden of the Lord to Israel because what he spake was mostly against Israel in way of reproving them for their sins and so it was directed to them this is the burden of the Lord for Israel because what is here spoken it is either something that God will doe against his enemies in the behalf of Israel for Israels sake or somewhat which God in a way of Grace and Mercy will doe to Israel or bestow upon Israel though I take it it is called the burden of the Lord for Israel in the first respect in respect of what God in the last dayes will doe for Israel against his enemies for if we take it for what God in a way of Mercy will doe to Israel it cannot so properly be called a burden now here we finde God in vers 1. being now to appear for Israel against his enemies coming forth in the greatness of his power be comes forth as the Psalmist speaks like a Giant refreshed with wine and as Esay saies as one that would work and none should let it the first sight wee have of him wee behold him in the greatnesse of his power saith the Lord which stretcheth forth the Heavens and layeth the foundation of the earth he comes as one travelling in the greatnesse of his strength mighty to save and as hee appears in the greatness of his strength so of his Wisdome too that formeth the spirit of man within him as to say his Wisdome is farre beyond the wisdome of any man or of all men put together for whatever is in any man or men it is from him he hath put it in them hee foreth the spirit of man within him Thus God comes forth being to march against his enemies in the behalf of his people in the greatness of his Strength and Wisdome as one that is able to doe it and will carry the day and to the end that all his Adversaries might quake and tremble at the very newes and noyse of such an enemy so wonderful in power and policy coming against them But you will say What doth God doe now he is up why as he ariseth in the greatnesse of his power and wisdome so being up hee doth great and wonderful things and therefore at the very beginning he calls for a behold from his people vers 2. Behold denoting that he would have his people in an especial manner to attend unto and observe the things he was at present doing and about to doe Now what are they why you finde in the following words and verses some things that he would doe against his enemies and some things for his people As first he would make Jerusalem a cup of trembling c. As a man that drinks up a cup of Poyson through the operation of that within him is inwardly filled with trembling the Natural spirits and vitals whilst they are in combate with the Poyson doe tremble so all those which should head and be gathered together against Gods Judah and Ierusalem thinking to drink up Ierusalem and to devour her they shall finde Ierusalem to be unto them like a cup of Poyson it should set them all on trembling and instead of ruining Jerusalem they should bee ruined by her And againe vers 3. In that day i.e. in the last dayes as I shall clear afterwards will I make Jerusalem a burdensome stone as a man that offers to take up a great stone too heavie and weighty by farre for him to bear sinkes downe under the same and is crushed to peeces by it so those whosoever they be though all the earth bee gathered together which shall make War against Gods Ierusalem thinking to dispose of and carry her about at their pleasure shall finde her to bee so weighty a burden that they shall even sinke down under her and bee crushed in peeces by her And again vers 3. I will smite every horse with astonishment and his Rider with madnesse and I will open mine eyes upon the house of Judah Horse and Horsemen wee know are the strength of an Army Now when a Horse is filled with astonishment wee see hee flyes back and instead of offending the enemy hee destroyes friends and so proves the ruine of those who march out with him And when a Horse is blinde hee is of no use at all to doe any service in a way of offence or defence And when a man is mad and hath lost the use of his reason hee can make no more difference than a very beast betwixt friends and foes but falls upon all alike and ever upon those that are next to him So that it is as if God should say In that day when multitudes of wicked men and the enemies of my Sion shall bee gathered together against her thinking to destroy her and root her out for ever then will I do this I will open my eyes i.e. I will cast a gracious and a merciful eye upon my Judah and for her sake I will make Horse and Horsemen i.e. the whole strength and power of the enemy altogether unserviceable for the doing of any hurt or prejudice to my Sion or for the defending of themselves from Sions stroak which shall fall upon them and serviceable onely for the ruining and destroying of themselves and of one another And again verse 5. Here wee have a Prophesie concerning the Governours of Judah as concernig Judahs enemies in the former verses and what is it Why this The Governours of Judah shall say in their heart it seems to mee from this verse and likewise
but thou shouldest submit to Gods will and take it well though thy portion bee lesse than anothers 5 Consider That thou mayest have fewer smiles than another and yet no lesse of thy Fathers love than he hath The young childe hath alwayes most smiles but the eldest as much of the Fathers love as it Put case I am continually sorely oppressed by Satan and buffeted through manifold temptations how shall I submit to the will of God in that condition Ans 1. Consider Thy condition is not worse than the condition of other Saints hath been yea than Christs himself was 2 Consider God hath the disposing of Satans rage and his design in it 3 Consider That temptations in themselves are gainful things Hence 1. Wee are not to pray against temptation absolutely because great good may bee in it 2 Wee are commanded to count it all joy when wee fall into divers temptations 3 A blessing is pronounced to the soul under temptation Quest But wherein is this gain of temptation Ans 1. Temptation makes discovery of that corruption that is in the heart which perhaps before we saw not Peter was confident and saw not that he was weak till upon a temptation he fell 2 Temptations are preventions oftentimes to other sins Pauls pride was prevented by his buffeting 3 Temptations make the soul more frequent in running to God many a Prayer is put up of him which had been omitted had not a temptation driven them Pauls temptation makes him pray thrice often 4 Temptations make us keep closer to Christ our refuge when a man knowes an enemy lies abroad he will keep close to his Fort or Hold another that feares no enemy wil wander 5 Temptations give a soul skill make him a wise experimental Christian often engagements makes a skilful subtil Souldier Temptations skill a man in the stratagems and method of Satan when a man knowes his enemies stratagems he can prevent him and in the methods and deceits of his owne heart whilst it juggles with Satan knowledge by temptation is learning dear bought that a man will keep 6 Temptations make a soul vigilant and watchful when men know an enemy is near they set Guards keep Centinels 1 Pet. 5.8 Be sober be vigilant because your adversary the Devil as a roaring Lion walketh about seeking whom he may devour If a man knew a Lion was in the Field he would not as a drunken man lye sleeping there 7 Temptations shew us where and in what thing we are weakest 8 Temptations fit us to be a relief to others old Souldiers skilled in feats of VVarre are fit to be Leaders and Commanders God lets some be tempted to fit them to releive others 2 Cor. 1.3 4. Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all comfort who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 9 Temptations rub off the rust of our Graces by keeping them in continual action lay a thing by it rusts and we use it not temptation puts us upon necessity of using our Graces when else perhaps we should lay them by this keeps them from rust Temptations drive us to act faith forceth us to repent causeth us to be low humble sets our love to God on work when we see his pardoning grace 10 Temptations make us live upon glory in grace without strength without 2 Cor 12.9 And he said unto me my grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me 11 Temptations make the groanings of the soul after Heaven greater the thoughts of Heaven the sweeter We groan saith the Apostle 2 Cor. 5. begin being burdened burdening causeth groaning 12 Temptations prepare for consolation Christ after temptation hath Angels ministring unto him but note 1 That we must not expect the consolation upon the end of every particular temptation Christ had three great temptations and in these three temptations of all sorts were wrapped up and he passeth thorow them all before his consolation comes 2 Nor must we expect the consolation suddenly within a little while Christ is tempted forty dayes and nothing else but tempted hath no abatement all that time before his consolation comes Now consider the great gaine of Temptation and this will help thee to submit to the will of God in case he suffers thee to lye under them But put case my condition bee not only oppressions by temptation but temptation and corruption together corruption creeps in with the temptation and prevails what shall I doe how shall I submit in this case Ans Before I give in my answer take these Cautions 1 That the actings of Corruption being a thing contrary to Gods will I am not to understand submission to Gods Will in case of corruption thus as 1 That I should give place to corruption 2 Be contented with the breaking of it forth 3 Forbear praying against it or 4 Not be humbled for it or 5 Not watch against it 6 Lessen it if overcome thereby But I am to understand it thus viz. That sith corruption could not act were it not the will of God to suffer it therefore all the aforesaid things being done by me constantly and corruption notwithstanding prevailing I am then after this manner in such a case to submit to Gods VVill. viz. Lay my self before God and say O Lord if it were not thy will to suffer it this corruption could not prevaile against me it doth prevaile and I know not what to doe but here I lye I have deserved to be scourged with Scorpions and if it be so thou wilt whip me with the sharp rod of my corruptions here I lye though I abhor the thing it self yet as it comes in a way of deserved punishment so Lord here I am if thou wilt beat me with it here I lye Now having shewed the nature of this submission to help us in the thing for this is the bitterest Pill of all other to the gracious heart take these things 1 Consider that God in all the breaking forth of corruptions in his hath a designe that lies deeper than the Devils designe or the designe of thy owne heart The Devils designe in putting forward some corruption is to shake faith the hearts designe to please it self God hath a design lies deeper and when the time of mercy is come and the work ripe for God to put his designe in execution Gods designe which lies as a Mine at the bottome will spring and blow up the corruption and the designe of the Devil and mans heart therein altogether This is clear in the case of Peter in his fall was a great designe of Satan another of his cowardly heart but Christ had a designe lay deeper which afterwards takes place
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
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
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
have fewer Ordinances I mean outward Ordinances and those wee have are more spiritual Gospel-worship is one step nearer to Heavenly than Legal worship Persons are more Spiritual Saints of the Old Testament excepting some few who were the Pen-men of the Holy Ghost had but a little of the Spirit the Spirit then being not powred down then the promise of the pouring out of the Spirit being made to Gospel times Precepts are more spiritual compare the ten Commandements of Moses with the Precepts of the New Testament and see how spiritual the one are in regard of the other Promises are more spiritual abundance of their promises did relate to outward and temporal good things wee under the New Testament have but few promises of outward and temporal things but abundance relating to spirituall and eternall things therefore saith the Apostle Heb. 8.6 The New Covenant that is the Gospel is established upon better promises than the old was Yea the whole administration take it in the bulk is more spiritual and therefore when the Apostle compares the two Administrations he calls the one the Letter the other the Spirit 2 Cor. 3.6 Moses or the Legal Administration is the Letter Christs or the Gospel Administration the Spirit So also the conversation or walking of Saints under the Gospel is more spiritual by far then theirs was under the Law and therefore it is called a walking in heaven Phil. 3.20 3 Because There is a mighty power that goes along with a Gospel-walk The Spirit is called Power Luke 24.49 Now take a Gospel Saint and he hath more power than five hundred Legal persons I can do all things saith Paul through Christ that strengtheneth mee 4 Quest But do all those that are freed from condemnation Walke after the Gospel Answ Yea though here that there may bee nothing laid as matter of temptation before scrupulous and troubled souls consider that there are two sorts of persons that are freed i.e. actually freed from condemnation 1 There are some are freed from condemnation but being but newly come to this their freedome and having been all the time of their life before trained up under the Law in the School of the Law and been Apprentices to the Law they can hardly beleeve it the thing seeming strange to them that they should bee from under their other Master that they are freed and therefore though they are indeed freed from condemnation yet not beleeving it or with difficulty beleeving it And on the contrary being with ease perswaded that they are still under the command of their old Master their walke which hath much dependance upon the knowing or beleeving this their freedome is not a pure Gospel-walke but rather an Old Testament walk a walk much like unto the walk of the Saints in the time of the Old Testament which as I have formerly shewed was neither purely Gospel nor purely Legal but partaking of either So that in these persons although there is somewhat of the Gospel at the bottome yet may there bee much of the Law at the top much doubting darkness fear terror c. and yet for all this they may bee true Saints and Gospel-walkers as the Gospel is at the bottome of their actions the Spirit of God at the bottome though darkness fear terror c. at the top 2 There are others who are not onely freed from condemnation but injoying and beleeving this their freedome and knowing that the Law their former husband hath now nothing to do with them but they are onely under the commands of Christ who is their King Law-giver and Husband their walke is a pure Gospel-walke i.e. there is not that darkness doubting fear self-self-love in their walking as in the walkes of the other but their actions do spring from pure love to God to the glory of God love to their neighbour c. Now the things that I have before spoken of as touching Gospel-walking do chiefly relate to these latter sort of persons Thus much for the opening of this Truth the Application I shall leave to the next opportunity The Application SERMON VII Rom. 8.1 Who walk not after the flesh but after the Spirit WAlking after the Flesh and Spirit as you have heard holds forth the one of these two either Legal or Gospel-walking or walking after the Old and New man I am upon the words in the first sense as they hold forth Legal and Gospel-walking and so I have laid down these two Propositions Legal walking is walking after the Flesh Gospel-walking is walking after the Spirit Of Legal walking I have spoken the last day I made an end of the Doctrinal part of the other viz. Gospel-walking I now proceed to Application Vse 1. Is it so that Gospel-walking is walking after the Spirit then hence we may learn the excellency of a Gospel-walk every thing the more of Spirit it hath in it the more excellent it is Now Gospel-walking is a walking after the Spirit there is much of the Spirit in it the whole walk of a Gospel-Saint so farre as hee walks according to the Gospel is directed by the Spirit and therefore it is of all others the most excellent walk This Gospel-walk it excels a pure Natural walk or a Legal walk in a pure Natural walk there the Principle is Natural light Natural conscience in a Legal walk there the Principle is fear and apprehension of wrath but now in a Gospel-walk the principle is the Spirit now by how much the principle is more excellent by so much the action duty the walk is more excellent As let a man have two Servants one serves him out of love and from a principle of ingenuity because he hath received some favour from the hand of his Master the other serves him for fear or in hope to receive somewhat from his Master he doth the most excellent service that serves him out of love and from ingenuity because the principle is most excellent whence that hee doth ariseth Gospel obedience is excellent obedience there is a stamp of Divine excellency upon that which is upon no other obedience in the world and the more any Christian comes to this to walk and to obey according to the Gopel the more excellent Christian he is A pure Gospel-walking it is the highest sublimest the most excellent walking on this side the walk of glorified Saints in Heaven which should bee a mighty encouragement to us all to presse after this Gospel-walk Vse 2. This shews us why there is such a Mystery in Gospel-walking that a meer Natural man cannot conceive what manner of walk a Gospel-walk is why because Gospel-walking is a walking after the Spirit The Natural man saith the Apostle perceiveth not the things of the Spirit neither can hee know them because they are spiritually discerned though a Natural man hath knowledge and insight into the things of Nature and the things of Morality because these are within the sphere of his reason and natural understanding and also
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
him of the spiritualnesse of his own conversation as a pattern for him to imitate vers 10. stirring him up thereto vers 14. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them So also to Titus having in Chap. 1. marked out and warned Titus of a dangerous sort of men vers 10. and 16. In the two next Chapters hee puts Titus on to minde and follow spiritual and practical matters But speake thou the words which become sound doctrine Chap. 2. vers 1. c. In Rom. 14.17 When there were contentions in the Church about observing dayes and eating meats hee labours to withdraw them from questions of this nature to the minding and attending of things more spiritual as not to offend their weak brethren vers 13. and to minde righteousnesse peace and joy in the Holy Ghost vers 17. So when there was strife in the Churches of Galatia about Circumcision and legal Ceremonies some being brought to beleeve and practice these things the Apostle recalls them to spirituals Chap. 5.6 and Chap. 6.15 telling them that in Christ or in the dayes of the Gospel these were not the things to bee minded but the new creature and faith which worketh by love In Coloss 2. When many were drawn to strange and sottish errors and practices that others who were yet pure might not bee defiled and led a way as hee saith vers 4. hee calls them to minde spiritual things vers 2 3 6 7 8 9 10. telling them that the onely cause of others miscarriage was the neglect of these vers 19. Yet farther in Heb. 13.9 The Apostle having admonished beleevers to beware of errors and strange doctrines hee gives them this rule for a preservative to labour that their hearts might bee established with grace To end in Jude 20.21 The Holy Ghost having deciphered in the former verses the false Apostles and given them their doom hee exhorts to this very duty as the best remedy against such evils But yee beloved building up your selves on your most holy faith praying in the Holy Ghost keep your selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life All which Scripture allegations wherein I have been more large than is usual by reason of the usefulness of this truth and sutableness thereof to these times argue the truth of the Doctrine viz. That the onely and special way for a Saint to bee delivered from the Errors and Evils of the Times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things In the further carrying on of this I shall handle two things 1 What I mean by spiritual things 2 Why the exercising the heart in these is such a special way to preserve a Saint from the errors and evils of the times hee lives in Concerning the first By spiritual things I understand such things as either tend to the glory of God the edifying my brother the winning of souls the begetting and increasing of my own peace the mortifying of sin in mee the quickning of grace c. Such things as these I call Spiritual and all principles and practices whatsoever which produce these or such like effects I may terme spiritual truths and spiritual works And on the other side whatsoever opinion or practice it is which doth not produce such like effects but the contrary I may justly exclude from the name of Spiritual Thus you have a general notion of what I mean by spiritual things but now for our helpe in the exercising of our hearts about spiritual things it is very needful that wee have yet a more distinct and particular knowledge of those spiritual things our hearts should bee exercised about which things though they are many more than I am able to speak of or if I were have time to do it yet for the helpe of those who for want of matter are at a losse what to exercise their hearts about and so usually take that which comes next to hand which oftentimes turns to their undoing I shall therefore having a large field before mee glean together some few handfuls of spiritual things which may serve for matter for us to exercise our hearts about As to begin with that in finite eternal incomprehensible love of God to poor sinners how freely God loved them when as yet there was nothing lovely in them yea how this love was towards them from all eternity and continues to eternity again And also how fruitful this love and grace of God towards them hath been appearing as in electing and choosing them in his Son Christ from all eternity to bee vessels of glory and heires of salvation who naturally were of that very lump whereof many become vessels of dishonour and heirs of damnation so also in the fulness of time in sending his onely begotten and beloved Son who was fore-ordained to bee a Prince and a Saviour out of his own bosome into the world there by him to accomplish his own eternal decree concerning the salvation of his Elect. This is a thing our hearts should bee much taken up with and our thoughts exercised about Again How that this Jesus Christ the onely begotten of the Father being sent into the world did willingly part with for a time all the glory that hee was right heire unto and possessor of above and took upon him that so hee might accomplish the work of our redemption our nature being made man and born of the seed of David according to the flesh so exceedingly honouring humane nature far above the nature of Angels which hee took not by uniting it to the Divine Again which our hearts should bee much exercised about how that together with this our nature hee tooke upon him the infirmities and miseries thereof being poor hungry made a reproach persecuted and tempted c. that hee might bee in all things like unto his brethren and bee made a merciful and faithful High Priest and such a one as might bee touched with a feeling of our infirmities and might sympathize with us in and under them all and how that after hee had finished all things which were to bee done by him for our good hee last of all offered up himself a sacrifice for us bearing our sins in his own body on the Tree together with all the wrath of his Father due to us for all our sins whereby pouring out his soul unto death and making it an offering for sin hee gave full satisfaction to his Fathers Justice for the transgression of his people whom by his death hee delivered from wrath to come blotting out the hand-writing that was against them and contrary to them taking it out of the way and by this one offering perfecting for ever all them that were sanctified or set apart by the Father Again farther How that having dyed for our sins he is risen again
and below him Such things as though a man should attain what hee aimes at and would have in them yet are not worth the breath or wind which is spent in speaking of them or the time lent for the study of them things better suiting with Infants in grace who must have their toyes and rattles to play with though nothing come of it than those that are men grown and of age Such as are ten hundred empty questions both in natural and divine things which the former times have been and the present age is fruitfull in many of which should I name the ridiculousness of them would bee an answer to them Things that nothing in the world is gained by but an airy head and an empty heart and therefore I call them light and frivolous Things indeed below and unworthy a heart that hath so many precious spiritual things as would take up his time should hee live twice Methuselahs age to exercise himselfe about as hath every Saint and Son of God and such variety too of these both for pleasure and delight as that hee needs not for recreation-sake to have recourse unto the other Yea things which though they had no other evill attending of them yet this they have I converse in old Adam and walke after the flesh whensoever I meddle with them as were it not out of my way I could demonstrate at large now this wee know that it is the character of a Saint or Son of God to walk not after the flesh but after the Spirit and this wee likewise know that so far as wee converse in old Adam so far wee bring our selves under the curse there being since the fall a curse pronounced against all of old Adam whether good or evill so that as his evill destroyes us so his good cannot help us yea his good by labouring after it in the way of old Adam that is by our own strength and wisdome and not in the way of the new Adam that is by the strength and wisdome of the Spirit becomes evil unto us and is abominable unto God 3 To things dark and doubtful such things about Religion I meane the Circumstantials thereof as are not neither can bee found to be clearly determined so as to give satisfaction to the diligent and rational Inquisitor from Scripture which things that some such things there are I know none but acknowledge Now about these there is verily a fault when men have their hearts exercised day and night in making enquiry after them as if time and reason were given them to bee wholly spent in searching after that which it may bee God would not have them know and which would make nothing for their spiritual advantage being known it cannot but be a great evil when God hath left us so many things clear and determined that we should run out so much of our precious time and strength as many doe about dark and doubtful things Obj. But may some say what will you deny all study of these things may not I study them at least to get satisfaction if it may bee had concerning them or in case there be any truth in them if possible to find it out Answ I deny not but thou mayest study these things so it bee done with these Cautions 1 That thou beest moderate in thy time about studying of them allot as little time as may bee though some thou dost to such things considering alwaies that thy time is given thee for other work for greater employments wherein thou mayest bee more useful for the glory of God the end of thy Creation and more serviceable to thy present Generation and more further thine owne peace and the edification of such as belong to thee than ever thou canst or art like to doe in following these things 2 Take heed thy heart be not so taken up with these things as to neglect greater and more spiritual things It is a thing very ordinarily found amongst Christians that they lose a great deal of their spiritualnesse by over-much medling and exercising themselves in things of this nature so many questions about doubtful things this Circumstance and the other croud in that the maine spiritual things are thrust out there is no roome for them in the soul And truly this is a very sad and spreading evil in our dayes wherein things questionable are altogether in credit and esteeme and things unquestionable are laid by and out of date we more talk of those things wherein wee differ from others than of those wherein wee agree though the one bee but a trifle and the other matter of greatest concernment and here is all the fruit that comes of it which every one of us if our trading lye this way shall by woful experience finde wee lose our spiritualnesse by so doing I am of the mind of that godly man Mr. Cradock in his Christian Liberty Serm. 1. who takes this to bee one reason why Christ hath left many things about his Worship in the New Testament so dark and doubtful whereas every thing to a tittle the snuffe of a Candle and Ilet-hole was clearly determined in the dayes of the Old Testament because the designe of God in the New Testament was to bring his Saints to be more spiritual and therefore as he hath left them clear fewer external Lawes by farre than they had in their Worship so those he hath left are of a more spiritual nature than theirs were Christ was as faithfull in his house as Moses in his and hee could have made us hundreds of little Laws about external things and tied us up to Punctillio's as Moses did his Disciples yea would have done it had this been the only or great matter wherein he was to have been faithful but Christ had another designe in the New Testament viz. to bring his Saints to bee more spiritual and therefore though hee gives us Lawes and Rules for outward worship so farre as concerns the substance yet he is not so exact and punctual in laying down Rules touching every Circumstance as Moses was 3 Take heed thou make not an agreement or disagreement in things of this nature the ground of thy love to Saints or a rule to judge of Saints by It is an evil too common among men to take up some one circumstantial Point and when they have done put so much stresse upon it that they will hardly love any or owne them for Saints which doe not presently close with them in it or which seeme but to oppose this their opinion though ever so sound solid and gracious otherwise Wilt thou study these things labour then to have and keep thy heart in such a frame as that thou mayest dearly love a Saint and owne the grace of God in him though hee should altogether and alwaies stand off from thee in this particular 4 Take heed of making thy owne faith and conceptions in things of this nature binding to others Consciences This is an evil something
remedy get thy heart exercised in and taken up with spiritual things I need say no more by way of motive than to repeat over the Doctrine viz. That the way for a Saint to bee delivered from the errors and evils of the times hee lives in is to have his heart as much as may bee taken up with and his spirit exercised about high and spiritual things Yet because our hearts are so dull of hearing that a great deal said moves them but a little I shall therefore besides the Doctrine lay some few other motives before you to stir up to this to have our hearts more exercised in and taken up with spiritual things 1 Consider This is the way a special way to maintain peace in thine own soul Were a mans abode in the upper region of the aire hee should neither bee troubled with storms or cloudings because hee should bee above all So soul were thy heart and minde alwayes taken up with spiritual things in a spiritual manner wee should bee more free from stormes within more free from the cloudings of Gods face than now wee are wee should have more inward calme and Sun-shine of Gods love in a day than now perhaps wee have in a month 2 This also is the way to end divisions amongst Saints The way to cure a disease is to take away the cause What is the cause of divisions amongst Saints but the not exercising of our hearts about spiritual things The root of our divisions is our carnality 1 Cor. 3.3 4. For yee are yet carnal For whereas there is among you envying and strife and divisions are yee not carnal and walke as men For while one saith I am of Paul and another I am of Apollo are yee not carnal When Christians who should bee one divide themselves and make parties one party setting themselves might and maine against the other it is a signe that they are carnal but now as Saints come to bee more spiritual and more taken up with spiritual things they come to see their own folly and childishness in these things they come to look upon and have fellowship with Saints as they are Saints as they have the Image of God upon them Christ in them The spiritual Christian loves what God loves and where God loves now God loves his own Image in all and all as they have this Image upon them Thus the spiritual Christian who is taken up with spiritual things loves and hath fellowship with Saints as they are Saints whoever they are which hee sees to bee such if there bee not some eminent blot either upon their conversations or judgements which after admonitions remaining so as that the glory of God and the honour of the Gospel calls aloud for withdrawing communion from them hee dares not but to love them own them and have fellowship with them as God doth and as hee himself hereafter in heaven shall do Now this exceedingly heals and makes up breaches amongst the Saints 3 The exercising of the heart about spiritual things is the way to dis-enamour a mans heart of the world The way to dis-enamour a man of a base and vulgar person is to have his heart enamoured with a person of great worth and excellency So the way to dis-enamour our hearts of low carnal and earthly things is to have them enamoured with high spiritual and heavenly things Paul saith Col. 3.1 If you bee risen with Christ seeke things above where Christ sitteth at the right hand of God Christs sitting at the right hand of God is a motive to us to seek things above as if hee should say Would you have your hearts spiritual bee much in cogitation of this Christ is above hee is at the right hand of God and say What is my head above my husband above my Saviour my all above and shall I minde things here below O Christians were you busied in spiritual things you would bee lesse busie with the world Were your hearts and thoughts more taken up about your union with Christ your justification your inheritance you are called to c. you would not root in the world as yee doe Moles root themselves in the earth but Birds do not because they flye aloft they are much above and take no delight to root in the earth Bee as the Bird but not as the Mole Christians 4 The exercising of the heart about spiritual things begets a sweet disposednesse of spirit both to in and after every duty It disposeth the heart to a duty such a heart is in a frame to pray at any time to speak a spiritual word at any time when hee sees a call thereto other Christians they have a heart to a spiritual work to day it may bee but finde not a heart for a week together at another time When they are to go to a duty they have a great deal ado to get their hearts up to what they are going about their hearts are in the world in their profits and pleasures and as their duty calls on one hand these call on the other and not without much ado do they bring their hearts from these to their duty whereas this heart that is taken up with spiritual things is ready for the duty when ever it calls And as to a duty so also it doth sweetly dispose the heart in a duty It is said of Mr. Bradford that hee never came off from a duty without enjoying somewhat of God therein A spiritual heart injoyes more of God many times in one duty than another doth in twenty And so after a duty a spiritual heart walks sweetly and bravely after a duty You shall have others come and get up a little comfort in a duty and when they have got a little comfort they will walk basely they will run themselves head and ears into the world untill they have quite lost all that comfort and communion that they had with God in the duty But now a spiritual heart if yours and mine were such after hee hath been at a duty and met with God there his conversation is like Moses face when hee came off the Mount it shines his behaviour speeches actions his carriage towards Saints and sinners shines there is a lustre a beauty a glory upon them as it was said of Peter and John seeing their boldness and undauntedness and considering they were unlearned and ignorant men they took notice of them that they had been with Jesus So the carriage and words and behaviour of a spiritual heart after hee comes off from a duty where hee hath met with God is such that by speaking with him and hearing of him you may say there is a man a woman that hath been with Jesus hee walks hee talks as one that hath met with Jesus 5 By exercising the heart about spiritual things a man shall be brought up to a blessed composednesse and stayednesse of heart upon God in all the alterations changes and turnes of things here below turnes in the
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.
Therefore the latter is truth also Arg. 11. If the substance of those things which are required in the Moral law are either commanded in the Gospel or promised to Gospel-times then doth the Law remaine a rule to Saints even in Gospel times But the first is true To give particular instance Doth the Law in the general require of us to love God with all our heart soul might strength and our Neighbour as our selves And doth not the Gospel every where command these things Come to the first Table Doth the first Commandement require of us to love serve obey one God and the true God Doth not the Gospel require this Doth the second Commandement require of us that wee should worship God in his own way forbidding all false Idol-worship Doth not the Gospel also do this 1 Cor. 10.20 21. 2 Cor. 6.14 15 16 17. Doth the third Commandement require sanctification of Gods Name and doth not the Gospel even this also Jam. 5.12 Doth the fourth Commandement injoyn us to keep holy the Sabbath and is not this promised to Gospel-times yea the purest times of the Gospel Eze. 44.24 and I take it for this reason the Command of the Sabbath is mentioned both in the Moral the Ceremonial and Judicial law in the Judicial law to teach us that the keeping holy one day of seven is natural in the Moral to teach us it is Moral in the Ceremonial to let us see that it is Evangelical the Ceremonial law being but the Gospel in Types and Figures Come to the second Table Doth the fifth Commandement require obedience to Superiours And have wee not the very words of it Eph. 6.2 And as for the other five wee have them all summed up together Rom. 13.9 Therefore must the Law bee a rule in Gospel-times Arg. 12. If the Moral law in the substance thereof is no other than the Law of nature then is it a rule in Gospel-times for it would bee absurd to say the Gospel sets us at liberty from the Law of nature so as that it is no sin to violate the Law of nature either by neglecting what it teacheth to do or acting what it teacheth to abhor But the antecedent is true Rom. 2.14 15. The Gentiles doing by the light of nature the things contained in the Law doth prove this that the very things of the Law are in nature the Moral law being as a written external copy of the Law of nature Therefore the consequent Arg. 13. If it bee sin in a beleever under the Gospel to do contrary to what the Moral law requires then is the Moral law a rule to him For where there is no Law there is no transgression Rom. 4.15 But who in his right wits would not say that put case a beleever should commit Idolatry blaspheme God prophane the Sabbath bee a Murderer Theese Adulterer c. that hee doth not sin if hee sin hee transgresseth a Rule and it so then the Moral Law which forbids these things is a rule to him Arg. last If Saints in Gospel-times are commanded in an especial manner to remember the Moral law then is it a rule to such in Gospel-times But the antecedent is true Mal. 4.4 why after the rising of the Sun of righteousness and Saints thriving and flourishing under his bright and warme beams are wee commanded to remember the law of Moses but to shew that that very same Moral law which was once given forth by the hand of Moses was to remain a rule to Saints even in the purest and brightest Gospel-times The conclusion is That the Moral law or the Law of the Ten Commandements doth still remaine as a rule to Saints in Gospel-times Hence it follows that by abolishing the Moral law as Hagars rule the rule of the Old Covenant we have not abolished it as a rule nor lost any iota of the substance of the Moral law but rather confirmed the whole in Sarahs the New Covenants hands In a word the summe of my Discourse hitherto about the Moral law amounts to this viz. That the Moral law is now by Christ the great King and Law-giver of his people transplanted from a more barren into a more fruitful soyle from an Old Covenant into a New and better Covenant which Covenant because it is everlasting therefor the Law being now therein is become permanent and everlasting also Yea to the end that the Law might be stable and continue for ever it was therefore necessary it should bee transplanted hither the Covenant in which it was before being as the Apostle tells us decayed and waxen old yea ready to vanish away Heb. 8. last So that wee may truly say with the Apostle Do wee make void the Law through faith God for bid nay we establish the Law 3 Hence wee may learn That the very same worke or duty for the substance or matter of it done by one may bee a Legal worke done by another an Evangelical The difference betwixt Legal and Evangelical works is not a material but a formal difference Hagars children keep the same Law and do the same works for substance that Sarahs do Hagar holds forth the Moral law to her children and saith this is my rule obey it Sarah likewise holds it forth to her children saying And this is my rule obey it So that there is no difference betwixt the seed of Hagar and Sarah as to the substance or matter of that rule they walk by for both have materially one and the same rule proposed to them and both strive and indeavor a conformity to that rule yet the action of the one is but a Legal worke the action of the other an Evangelical The reason of this difference lyes in what hath been formerly said Hagar proposeth her rule to those that are her seed as a bare rule telling them onely what is their duty and pressing them to the doing hereof by severe Threats on the one hand in case they bee found defective but in a tittle and alluring promises of reward on the other in case they prove obedient in all things to her commands but gives them no strength to walk up to that rule so as that they may either escape the evill of the threat or obtaine the good of the promise Hence Hagars Children in case they could perfectly obey yet their obedience could bee no more but a pure legal obedience that is obedience springing from themselves as the efficient cause and motive terminating in themselves as their ultimate end or to speak more plainly obedience done in and by their owne strength to and for their owne benefit either to avoyd some evil feared or procure some good desired which is properly pure legal obedience when what a man doth hee doth by himself and to himself But now Sarah though shee propose the same rule to her seed yet in a different way or manner for together with the rule shee giveth to her Children strength to keep it cutting off withall from this rule the
threat of death in case of disobedience and the promise of life upon condition of obedience by assuring her seed in giving forth this rule unto them that they are already most certainly freed from death and possessed of life and that therefore shee gives not forth this rule unto them to bee as a way or meanes through the observance of which they may escape the one or obtaine the other but only as a declaration of their Fathers will and their duty that by it they may bee instructed how they ought to walk and to please God Hence the obedience of Sarahs Children so farre as they are subject to their Mother Sarah only receiving their Law out of her hand is pure Gospel obedience i. e. obedience springing from the Spirit of Christ dwelling in them as the principal efficient cause from love and thankfulness to-their Father as the moving cause from an earnest desire that their Father might have some service from them and glory by them as the final cause and this is pure Gospel obedience when God is Agent Motive and End in all we doe 4 Hence wee may learn That a true Beleever as he doth not expect life and salvation from his obedience to the Law so should hee not fear death and condemnation either by his falling short in obedience or by his disobedience This Position will sound harsh in some cares and be accounted a leavened Principle but doe but observe how naturally it flowes from what hath been laid downe and proved for if the promise of life and salvation upon condition of obedience and the threat of Death and Condemnation to the disobedient bee proper to the Law as Hagars Law and if the Law as Hagars Law be now cast out then hath a Beleever nothing to doe with the Law as it is a law promising life to the obedient or threatning death to the disobedient and if so then cannot he expect life and salvation from it though hee should obey it nor need hee fear death though hee disobey it This necessarily follows that which hee hath nothing to doe with is dead to delivered from c. hee can neither expect good no nor fear evil from But the Law as Hagars Law hee hath nothing to doe with is dead to it delivered from it therefore he can neither expect good nor need he fear evil from it Obj. But it will be said Such a principle as this dâ—th open a wide gap to all manner of licention nesse Ans Not so but contrariwise it is co a gracious heart the most powerful motive and the greatest help that can bee to holinesse for as there is nothing moves such a one so strongly as doth this perswasion upon the heart that whatsoever it hath is of the free love of God only and that this love is such as that nothing can separate from it so nothing affords the Soule more firme help and reliefe against sin and temptations to sin than doth the knowledge and assurance of this that sin and temptation though it should conquer cannot condemn for so long as the Soul looks upon a possibility of being condemned by sin if vanquished by it he is in continual fear and therefore whensoever hee findes the motions of sin or temptations to sin stirring in himself hee presently grows weak and faint through this fear I shall bee vanquished and so condemned and as a fainting man is not in a capability to stand up against an enemy assaulting him with full strength so this fainting Soul whose strength through fear is gone before it is assaulted sinkes downe presently under the assault and is without any great resistance made a captive to that thing it hates which thing the Apostle Paul had large experience of in himself when hee said Sinne taking occasion by the Commandement wrought in mee all manner of concupiscence for without the law sin was dead for I was alive without the law once but when the Commandement came sin revived and I dyed and the Commandement which was ordained to life I found to bee unto death for sin taking occasion by the Commandement deceived me and by it slew me Rom. 7.8 9 10 11. But now when a Soul apprehends this that Hagars condemning Law hath nothing to doe with him and can from the clear knowledge of this say beleevingly to sin and temptation when hee feeles it beginning to stirre O sin O temptation though I should now yeeld to thee which is the thing thou wouldest have yet know this that thou shalt never condemn me which is the thing thou seekest hereby he doth as I may say disanimate the strength of sin and temptation and mightily encourageth himself and so adds to his owne strength that whereas be ever before encountred sin with disadvantage hee doth now encounter it with advantage and fights with the greatest resolution that can bee and without faint-heartednesse which faint-heartednesse comes in by the doore of this fear if I am conquered I am undone but if this fear be removed from the heart and the Soul once throughly perswaded of this my condition doth not depend at all upon the event of this Combate but whether I conquer or am conquered that is the same then shall it finde its hands made strong to fight and its heart also mightily resolved Such a state or condition as this I am speaking of there is but it is knowne only of those whom God hath brought out of Hagars School and who are in the School of Sarah my meaning is such as God hath enlightned to see and enabled to receive in the love of it this blessed truth that rigid servile Hagar is an out-cast and hath no longer rule over them having neither punishments to inflict nor rewards to bestow upon them but milde and loving Sarah is their only Mother and hath the sole government of them whose Children though they may be corrected with gentle rebukes yet can they never become out-casts and bee disinherited as Hagars may Till wee come into Sarahs Schoole we cannot learn this lesson yea Sarahs Children whilst they continue in Hagars Schoole will be offended at it Thus we have done with the First Question viz. what we are to understand by the Old Covenant I come now to the Second viz. Quest 2. What kind of Covenant this Old Covenant is Ans This is indeed the knotty Question and if there be any peece of the Doctrine of the Covenants that seemes to have perplexing difficulties in it this is it Before I can deliver my thoughts hereof positively it is necessary that something bee laid downe Negatively in opposition to that common principle which holds this Old Covenant to bee a Covenant of Grace and to differ from the New only in respect of administration so making the Old and the New not to be two diverse Covenants but two administrations of one and the same Covenant the one more dark the other more clear but the Covenant to bee for substance the same and