THE TRUE BOUNDS OF CHRISTIAN FREEDOM: Or a Treatise wherein THE RIGHTS OF THE Law are vindicated, THE LIBERTIES OF Grace maintained, And the several late Opinions against the Law are examined and confuted. Whereunto is annexed a Discourse of the Learned john Camerons, touching the threefold Covenant of God with man, faithfully Translated, By Samuel Bolton Minister of the Word of God at Saviours-Southwark. Plane dicimus decessisse legem quoad onera, non quoad justitiam. Aug. 1 Pet. 2.16. As free, and not using your liberty for a cloak of maliciousness, but as the servants of God. LONDON, Printed by J. L. for Philemon Stephens, at the Golden-Lion in Paul's Churchyard. 1645. I Have perused this Treatise, entitled, The true bounds of Christian Freedom, together with the Translation of Learned Camerons Tractate, Of the threefold Covenant, and finding them both to be solid and judicious, pious and very profitable for these times, I do approve and allow them to be printed, john Downame. TO THE RIGHT HONOURABLE EDWARD Earl of Manchester. Right Honourable, Time's of trouble have ever been times of trial, they are sifting times; wherein God sifts us, as he tells us, Amos 9.9. and men sift us; But with a great deal of difference, God to preserve the flower, Men to discover the bran; the object of God's trial is our graces, of man's our corruptions; that which God aims at is to evidence our good, that which men, to discover our evil; your Honour hath passed God's trial, who tries the heart, and the good he hath discovered, hath rendered you truly honourable: And you have suffered man's, I say suffered, and to say not more, have endured the temptation. And indeed your Honour hath been a rock in greater storms, and acquitted yourself in greater trials than these are; what are the trials of these times to the sift of former years? Than the trials were more close, Religion being more abstracted from other considerations; now more gross being complicated with other respects; than few would appear for Religion, though now many stand up to assert it; than it was under contempt, now it honours them, who honour it. We read while judgements accompanied the Ark of God, while they who had it were smitten with emrod's, every one thought it a burden, and were desirous to turn it of; they sent it from Gath, to Ekron, from Ekron to Askalon, and he was the happy man that could rid his hands of it; But afterwards when it came into the house of Obed-Edom, and they saw that God blessed him and his whole house for the Arks sake, than every one could look upon it as worthy entertainment. While Religion and the truths of God are dangerous and undoing to them who own them, every one is to receive them, and as ready to reject them; But when once the ways of God come to be thriving, enriching and ennobling ways, and that religion comes to be of common reception, and reputation, than every one is ready to give entertainment to it; It is something for a man to own the Ark when none will own it; indeed many will own a prospering truth, a blessing Ark; but he is an Obed-Edom indeed, that will own a persecuted, a tossed, banished Ark. My Lord, you are this Obed-Edom, who have owned the Ark, when few would own it, that have esteemed it a blessing, when have apprehended it a curse, that have looked upon it as your greatest honour when others have eyed it as their disgrace, that have sided with religion not when you might live on it, but when it was to live on you, and upon the best of your interests and emjoyments. None that knows your Honour, but knows this, that in the worst of times, when Religion was under most contempt, and it seemed crime enough to be godly, when your Honour was not only a careful practiser, but a zealous promoter of the ways of God, a faithful contend for purity of doctrine and worship, a shelter to the godly, a refuge to the oppressed, a fence to religion, and counted godliness great gain, when there was (if we look downward) no gain to be made of godliness. And for the public they are strangers in our Israel, that do not know your constant and unwearied labours and layings out for it: And before ever the public was thought upon in public, even as one, resolved to run that hazard, either to live in the public, or to die for the public. And how God hath carried on your spirit, and made you serviceable in these times of common calamity, not Epistles, but Chronicles, without sufspition of partiality shall report to future generations, when all clouds of mistake shall vanish, and nothing but impartial truth shall be revealed. To you my honoured Lord, as to one who hath been so zealous an Assertor of liberties, this small Treatise of Christian Liberty flies for protection, not that it fears injury, if innocency may secure it, but desires Patronage of them who are worthy: It contains chief some friendly debates of some opinions, which have been maintained against the Law, wherein I have so endeavoured to hold up the Law, as not to entrench upon the liberties of Grace, and so to establish grace, as not to make voided the Law, nor to discharge believers of any duty they own to God or man. And this discourse though weak, yet such as it is, I make bold to present to your Honour with your virtuous and noble Lady, and should only convey it into your bosoms by prayer, did not my native Country and place to which your Honour is related, Manchester. engage me to add a few words. A place it is which above many others God hath honoured both in strengthening them to do their duty, and preserving them in it, making them not only a Rock against their enemies, but a refuge for their friends, the releevers of many places in danger, and the recoverers of many lost; It is my earnest request to your Honour as bearing relation to them, that while they are in conflict, they may be eyed and relieved; And when it shall please God the storm is over, your Honour would look upon that place, in helping to add to the honour of your name upon it, some further name of honour to it; And the God of all grace and mercy be still a tower of protection to them, and a star of direction to you, that you may know how to walk in wisdom under all the changes of his providence to you, and make your Honour yet further instrumental, to advance his cause, and promote his glory, and when you have served him in your generation here, take you to his glory hereafter; which is the earnest and hearty prayer of him, Whose all is but to serve you in Christ, SAMUEL BOLTON. To the Christian Reader. THou art not I conceive such a stranger to these times but thou knowest, that as God hath communicated many truths; so hath Satan sought to vent many errors; Hereby labouring to prejudice and weaken the reception of the one, if he could not prevail to the entertainment of the other. Indeed it is his best season for merchandizing, at such a time he finds most Chapmen, and in the heat of the Market while men are buying truths, he may hope to put of some of his own wares; which that he may make more vendible, he will seek to pass them under as honourable notions, and not stick to language them into your hearts under as spiritual conceptions, as truth itself. He hath a long time walked as a prince of darkness, and because he can deceive not longer in that shape, he now transforms himself into an Angel of light. He went a long time bare-faced, and was successful; when he was discovered he put on a mask, under which he hath walked many generations. And that being taken of also, he now dissembles the very visage of truth: Of all errors, none are more seductive than such which are handed to men under the notions of Free Grace, and none more destructive, they are poison in the heart, poison in the fountain. I need not tell thee how many of this kind have been vented, and entertained. For the reducing of those who are carried away, the establishing of those who stagger, and the building up of those who are in some measure settled in the truth; this following Treatise being first preached (through the long and earnest importunity of many friends) is now Printed. The subject Whereon this Discourse is founded, Dr. Crisp in his Christ alone exalted: with others. is the same which is made the foundation of theirs, which I chose the rather, that it might be evidenced to all whose super-structure did most resemble the foundation; the Discourse itself is partly Doctrinal, wherein the received truth is laid down and confirmed; partly Controversall, wherein the contrary Opinions are examined, and confuted. First I say examined, and we have given them a fair trial, being willing to hear the utmost they could say. This examination lies in six Queries. viz. 1. Query. Whether this be any part of our freedom by Christ to be freed from the Law. 2. Query. Whether this be any part of our freedom by Christ, to be free from all punishments or chastisements for sin. 3. Query. Whether this may consist with our Christian freedom, to be tied to do duty because God hath commanded. 4. Query. Whether the free men of Christ, may not sin themselves into bondage again. 5. Query. Whether this may consist with our Christian freedom, to do duties with a respect to the recompense of reward. 6. Query. Whether this be part of our freedom by Christ, to be freed from obedience unto men. These are the main inquiries, in which thou mayst also read the contrary Doctrines which are now held forth by many, as plainly confuted, as friendly debated; In which Work my main end hath been to convince the judgement, not to irritate the affections, jest while I sought to be helpful to grace, I might be serviceable to sin, and whilst I endeavoured to cherish men's holiness, I should but draw out men's corruptions, and so run in vain. And therefore I have desired to deal with things, more than persons; and rather to discover errors by Arguments, than by names. And it is my earnest desire that what is here made obvious to thine eye, the God of truth would make evident to thy heart, and give unto thee and me sound judgement, that we may be able to discern of things that differ, guide us in the ways of faith and obedience, enable us to serve him while we live, smile upon us when we die, and after death take us to himself; which is the all I can desire for myself, and the lest I will desire for thee, who am April 23. 1645. Thy in the service of Christ to advance faith and obedience, SAMUEL BOLTON. A Table of the main things contained in this following TREATISE. THe cohaerence of the text, and the doctrines contained in it. 1, 2, 3, 4. The main doctrine propounded, viz. That there is a true and real freedom which Christ hath purchased, and into which he hath instated all those who are true believers. 5. In the prosecution of which, 3. things are insisted on. 1. The quality. 2. The nature. 3. The parts of Christian freedom. 6. 1. The nature: and here are 4. kinds of freedom set down. 6, 7. 1. Natural. 2. Political. 3. Sensual. 4. Spiritual. 7, 8. 2. The quality of this freedom is set down. 9 1. It is a real. 2. An universal. 3. A constant freedom. 9, 10 3. The parts of this freedom are two: 1. In grace. 2. In glory: and those 1. Privative: 2 Positive. 11 The particular branches of our inchoate freedom, or for our freedom here in grace. ib. 1. We are freed from Satan. ibid. 2. We are freed from sin. 1 the guilt of sin: 2 the defilement of sin: 3 the dominion of sin. 12 1 We are freed from guilt of sin, and this is laid down in two particulars. ibid. 1. That none of our sins shall condemn us. 13, 13 2. That none of our sins shall bring any fruits of wrath upon us. 14, 15 2. We are freed from the dominion of sin. 17, 18 3. Believers are freed from the law. 21 1. From the ceremonial. 21 2. From the moral law. 1. As a covenant: where divers opinions are propounded what kind of covenant it was. 22 2. We are free from the maledictions and curses of the law. 28, 29 3. We are free from the indictments and accusations of the law. 36, 37 4. We are freed from the rigour of the law. 47 Some particulars wherein the rigour of the law did consist. 47 1. It commanded impossible things. ib. 2. It required obedience in our own persons. 49 3. And this obedience universal, actual. 50 4. It enforced itself upon the conscience with threats and terror. 52 4. Believers are freed from obedience to men. 54, 55. 5. Believers are freed from death. 56, 57 And how said to be free from death. ib. 6. Believers shall be freed from the grave. 57 This laid down in 3. conclusions. 58, 59 2. The positive part of our freedom, or what we are freed unto. 59 This is briefly laid down in 7. particulars. 1. We are freed from a state of wrath, to a state of mercy. 59 2. We are freed from a state of condemnation to a state of justification. ibid. 3. We are freed from a state of enmity to a state of friendship. 60 4. We are freed from a state of death, to a state of life. ibid. 5. We are freed from a state of sin to a state of service. 60 6. Freed from a state of bondage and spirit of slavery, to a spirit of sonship and liberty. 61 7. We are freed from death and hell, to life and glory. ibid. The first maine Query propounded, viz. whether this be any part of our freedom by Christ, to be freed from the law. 64 After different Scriptures are alleged, 65, 66, etc. Two things are required. 1. What is meant by this word Law. 68 2. In what senses this word is used in Scripture. 69 These two things being cleared, the former question is set down more distinctly, viz. Query. Whether are believers freed from the Moral Law as a Rule of obedience. 73 Some different opinions of it. 73, 74 The truth laid down. 74, 75 Two main Positions propounded, which speak the continuance of, and obligation to the moral Law. 76 1. Pos. That the law for the substance of it, doth remain as a rule of walking to the people of God. 76 2. Pos. That there was no endor use for which the law was given, but might consist with grace, and be serviceable to the advancement of the covenant of grace. 76 The first Position is confirmed. 77, 78 1. By the concordant Confessions of Reformed Churches. 78, 79 2. By clear Texts of Scripture 80, 81 3. By divers Arguments, or demonstrative reasons. 83, 84 Answer is made to some Objections, and it is proved that the law is a binding rule. 87, 88 Some application of this first Position. 1. Use. To blame the Papists who charge us that we make this a part of our Christian liberty to be exempted from all Law. 95. 2. Use. To blame them among us who do labour to make voided the Law. 98, 99 3. Use. To exhort us to judge of the law aright, and so maintain it. 103, etc. The second Position laid down. viz. 2. Pos. That there was no end or use for which the Law was given, but might consist with grace, and be serviceable to the advancement of the covenant of Grace. 108 First, the chief ends for which the law was given. 109 1. To restrain transgression. 110 2. To reveal transgression. 114 3. To humble men for sin. 115 4. For a direction of life. 118 5. As a glass to discover our imperfections. ibid. 6. As a reprover and corrector of sin. 119 7. As a spur to quicken us to duty. ib. Secondly, that none of these ends but might consist with grace, and be serviceable to the advancement of the covenant of grace. ibid. This is proved in the review of the former particulars. 120, 121, etc. 1. Object. We read the Law was set up as a covenant, and if so it could not stand with grace, therefore was there some ends and uses for which the Law was set up that could not consist with grace. 127. Divers distinctions of covenants 128 The Law was not a covenant of works; this proved by nine arguments. 130 2. Object. But it is said to be a covenant, and if so, either a covenant of works or of grace; or else there is some third covenant: but there is no third covenant, nor is it a covenant of grace; therefore it must needs be a covenant of works. 135 To the answer of this, two opinions are laid down. 136 1. That it was a third covenant, or a covenant distinct from the covenant of nature and grace, and may be called a subservient covenant. ibid. Where the differences and agreements that this subservient covenant hath with the covenant of nature and of grace is set down. 139, 140 The reason which this opinion scemes to hold forth. 143 2. The second opinion that the law was the covenant of grace, though more legally dispensed. 146 This second opinion is drawn up in five particulars. 148 3. Object. That whichstood upon opposite terms to the covenant of grace, cannot be said to be a covenant of grace; nor yet subservient to the covenant of grace, but must needs be a covenant of works: but the law did thus, Ergo. 150 The law stood not upon opposite terms to grace. 151, 152. Do this and live, which were the terms upon which the law did stand, is interpreted. 154, 155 Though the law stood upon opposite terms, yet it had its subservient end to grace. 157, 158 2. Query. Whether this be any part of our freedom by Christ to be free from all punishments and chastisements for sin. 163 Scriptures alleged to prove God may chastise believers for sin. 163 Some objections against the validity of those Scriptures which prove Gods punishing for sin, alleged and answered. 164, 165 Other objections, that these were examples in the Old Testament, and therefore not sufficient to prove, because they were under a different covenant; answered. ibid. 167 Other objections upon some places alleged out of the New Testament for Gods punishing for sin; answered. 173, 174 Divers cavils against Gods punishing for sin answered. 176, 177 Their main arguments against Gods punishing for sin answered. 181 And divers reasons are laid down why God may pardon sin, and yet chastise for sin. 185 Some considerations propounded for the fuller answer to the Query. 188 The whole answer is shut up in four Positions. 193 3. Query. Whether this may consist with our Christian freedom, to be tied to do duty because God hath commanded. 195 1. It is answered in the general; that it is no infringement to our Christian freedom to be tied to the performance of duty. 196 2. It is queried, Whether this be no infringement to our liberty to be tied to duty because God hath commanded. 197 Divers mistakes about this laid down. 198 1. Some think they are not to do duty but when the spirit of God doth move them to it. 198 1. Answ. It is good to go when the Spirit moves: It's showed how in some cases, and at sometimes Satan may put a godly man on duty, when yet he thinks it is the Spirit moves him. 199, 200, etc. 2. Answ. Though we are to go when the Spirit moves, yet are we not to neglect when we do not perceive such sensible move of the Spirit. 202 2. A second mistake, Some think they are to do nothing else but pray, because God hath commanded, and who those are. 204, 205 3. A third mistake, Some think they are not to do duty, because God commands, but because their own spirits incline them. 205 Answ. We must do duties because God hath commanded them, but it is not sufficient to do them merely because God hath commanded them. 205 For the clearing of this, there is a distinction laid down, between positive and natural laws. 206 In what senses we may be said to be freed from duty. 209 The difference between a gracious heart and another in the performance of duty laid down in 9 particulars. 212, 213, 214, etc. The Query further resolved and concluded. 219 4. Query. Whether the freemen of Christ may not sinne themselves into bondage again. 223 Bondage is distinguished into universal, and partial. 223, 224 Partial bondage, is either a bondage in respect of comfort, or in respect of the manner of obedience. 226 The Query answered in two Conclusions. 226 1. Conclusion. The freemen of Christ shall never sinne themselves into that universal and state bondage again. 226 2. Conclusion. The freemen of Christ may sinne themselves into a partial, a gradual bondage. 227 1. They may sin themselves into a bondage in respect of comfort. 227 Some Objections against this Answered. 230 Some distinctions of peace. 234 A peace a godly man may sinne away. 236 2. They may sinne themselves into bondage in respect of the manner of their obedience. This is proved. 239 5. Query. Whether this may consist with our Christian freedom to do duties with respect to reward. 241 Three opinions laid down. ibid. 1. Some say we are to do duties to merit heaven and glory. This is cast out. 241, 242 2. Some say peremptorily, that we must have no respect to heaven and glory in our obedience. 243, 244 3. Others say, that we may do holy duties and have respect to the recompense of reward in the doing of them. 244 The reasons whereby these two last opinions are each of them maintained. 245, 246 There things examined in the Query. 1. What is meant by rewards. 249 2. What is meant by eyeing of the reward. 250 3. Whether the eyeing of reward be any infringement to our Christian liberty. 251 The Query is taken in pieces, and first it is Queryed. 1. Whether a man may not do duties and obey God in reference to Gods bestowing of outward mercies on him in this life. 253 The Query is stated, and terms explained. 256 Some particulars laid down in way of answer. 257 1. That the enjoyment of the things of this life is not the ground of a Christians obedience. 257 2. They are not the mere end of our obedience. 258 3. They are not the main ends. 258 4. And whether they may be said to be subordinate ends, divers reasons propounded against it. 259 This last is debated modestly, and divers objections answered. 262. to the 274 2. Query. Whether we are not to do duties with reference to the obtaining of spiritual good things. 274 The reasons of those who hold we are not to have respect to the obtaining of spiritual good things in our obedience. 275 Those reasons examined and answered. 276, 277 1. Though Christ have purchased all good things for us, yet will God bestow them in a way of seeking. 278 2. Though God will bestow them in a way of seeking, yet are they not the purchase of our prayers, but the gift of his own mercy. 279 Qualifications of our bringing, when first of God bestowing do no way entrench upon the freeness of grace. 279, 280, 281 Some main considerations propounded touching precedent qualifications. The nature of faith and justification. 285, 286, 287, etc. 3. Query. Whether we may not obey God with reference to eternal rewards. It is denied by some, on divers grounds. 293, 295 It is affirmed by others with divers Cautions. 296 2. Positions laid down in Answer to the Quere. 301 1. Position. We may obey God with respect to heaven and glory. 301 The reason why this hath been denied is, because men have made false draughts of heaven, they have not conceived of heaven under the right notion. 302 What heaven is, is darkly shadowed out in five particulars. 1. It is the enjoyment of God. 2. Of Christ. 3. The Spirit. 4. Fullness of Grace. 5. An eternal Sabbath. All which are and may be eyed. 304, 305 2. Posit. That we aught to have respect to heaven and glory in our obedience, 312— this is proved by Scripture and divers instances. 312 to the 319 6. Query. Whether this be part of our freedom by Christ, to be free from obedience unto men. 319 Diversity of Scriptures alleged. ibid. A twofold subjection, whereof one may, the other cannot be yielded without impeachment to Christian liberty. 321 Some Queries answered, whether it be lawful for a Magistrate to impose such things upon men's practice which concern the conscience. 323 The Application of the whole. 328 1. Use. The fearful condition to be an unbeliever: the Son hath not yet made you free; you are yet in bondage. 1. To sin, which is set out in divers sad particulars. 328 2. To Satan, which is also illustrated in some particulars. 333, etc. 3. To the law. 1. The Curse. 2. The rigour of it. 335 The curse of the law set out in four particulars. 335, 336 The rigour of the law set out in ten particulars. 337, etc. 2. Use. You whom Christ hath instated into this glorious privilege of freedom. 1. Maintain it. 340 1. Maintain it against the Law. 342 2. Maintain it against men. 344, etc. 2. Beware of abusing it. 348 Six ways whereby Christian liberty is abused. 1. When we use it to the scandal of others. 349 2. When we use it to superstition. 350 3. When we make voided the law of God. ib. 4. When we give too much scope to ourselves in things lawful. ibid. 5. When we use it undutifully. ibid. 6. When we will be bound to nothing. 351 Reader, NOtwithstanding all our care, I see some few faults have escaped both in the margin, and page; Yet I hope none will be found so great as to disturb the sense, when thou hast done me the favour to correct these few ensuing. For Semitura, read Semiruta, pag. 18. for decepisse, r. decessisse, p. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deleatur, p. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 69. for and, r. of 280. l. 23. THE TRUE BOUNDS OF Christian Freedom; or, A Discourse showing the extents and restraints of Christian Liberty, etc. Wherein the truth is settled, many errors confuted, objections answered: And the whole applied, upon this place of Scripture. joh. 8. vers. 36. If the Son therefore shall make you free, ye shall be free indeed.— IT is set down as a part of the sufferings of Christ, Hebr. 12.3. that he endured the contradiction of sinners. And among all the Chapters in the Gospel, there is none that sets down so great a part of the sufferings of Christ in this kind, as this 8 of john. from the 12 vers. to the 59 which is the end of the Chapter, almost every verse shows you how the jews set the pride of their obstinate and rebellious wills, against his Divine and infinite wisdom. There was nothing that Christ could speak but their rebellious hearts did cavil at it, and thwart and contradict him in it. Yet there were some among them, that the word had better effects upon, you see in the 30. verse, that though there were many contradictors, yet some were wrought upon, some believed: To those in particular, Christ directs himself, by way of Caution and encouragement, and tells them, if they did continued in his word, they should know the truth; yea, and the truth should make them free. Whereupon the jews answered (not those that believed, as appears by the 37. vers. for the same persons that thus answered, sought to kill him) We are Abraham's seed, and were never in bondage to any man, how sayest thou, we shall be made free? Christ might have returned this impudent Cavil on them, Beza in locum. 32. ver. by giving them to review their former state under the Egyptians, Babylonians, and present condition under the Romans, Rom. 18. but passing by their corporal bondage; he proves them to be in Spiritual, and soul bondage to sin. 34. verse. He that committeeths sin, is the servant of sin, but you commit sin. And having showed them their present sinful condition, he comes to tell them what shall be their future doom, they must be cast out of the house, though they were now in the Church of God, yet they should not continued in it, they must be cast out, as the Apostle saith, Gal. Lege Cameron. Myrothe. in locum. 4.30. Cast out the bondwoman and her son. And this he proves by setting down the condition of a servant and a son, the servant abideth not in the house for ever, but the son abideth for ever. 35. verse. And yet he leaves them not here under their sad doom, but propounds them a way to prevent it, and that is by endeavouring to get free, and than sets down the means how this freedom may be obtained, and that is by the Son. * Conditionem filii subjungit, ut credant fieri posse ut per eum liberentur. Rolloc. 530. Though the work be difficult, yet he that abides in the house for ever, he that is the Son can effect it: for if the Son shall make you free, you shall be free indeed. And thus have I carried you down to my Text; and shown the respects that these words have to, and the dependence they have upon the former words. We shall now come to look upon it as entire, of itself. If the Son shall make you free— In which you may observe an Antecedent, and a Consequent; or, first, a Supposition, if the son shall make you free: secondly, a Concession, than shall you be free indeed. But give me leave to branch it forth in these four particulars. First, Here we have a Benefit expressed. Freedom. If the Son make you free. Secondly, We have the Qualities of this freedom. It is a true and real freedom, free indeed. Thirdly, We have the Subject of it, which sure are Believers. If the Son shall make ye free. Fourthly, We have the Author of it, Christ. If the Son shall make you free. That which is expressed, and that which is employed, would afford four Conclusions. 1. 4. Conclusions from the Text. That every man by nature, and in the state of nature is in Bondage, 2. That there are some, who are set free from this Bondage. 3. That those that are set Free, are set Free by Christ. 4. That such as Christ hath set Free, they are Free indeed— I shall not speak distinctly to all these which I have propounded; It will not suit so well with my design in this work. The first Doctrine might challenge something by way of Introduction to what shall follow: and it might be serviceable to set of, and command this high privilege of Spiritual freedom. Contraries, Contraria contrariis illuscescunt. they do enlighten one another. Something of heaven might be known from hell, and something of the excellency of our Spiritual freedom, from the consideration of our natural bondage: A bondage, 1. to Sin; 2. to Satan; 3. to the Law. All which is first a Soul-bondage; and that Universal bondage: secondly, a Cruel bondage: thirdly, a willing bondage: fourthly, a bondage out of which we are not able to redeem ourselves by price, or deliver ourselves by power. But this first Doctrine we shall let go for present, and what I might here speak of it, I shall reserve to some Application. The other four I will sum up into this one. Doct Doctrine. That there is a true and real Freedom which Christ hath purchased, and into which he hath instated all those who are true believers. And in this you have the whole Text. The Benefit freedom: The Quality of it, true and real: The Subjects of it, true Believers; and the Author of it, Christ. If the Son shall make you free, than— All which makes this one Conclusion, That there is a true and real freedom. Now in the prosecution of this, we shall endeavour to do these three things. And so come to the Answer of those Queries which induced me to enter upon this Discourse. 1. We will show you the Quality of this freedom here spoken of. 2. We will show you the Nature of it. 3. We shall discover the parts of it. And this briefly, that so we may come to that which I have chief intended. 1. For the nature of it, what freedom that is for kind, of which Christ doth here speak, and into which Christ doth instate Believers. For the clearing of which, it is needful to tell you that there are four kinds of freedom. 1. A natural freedom. 2. Political. 3. Sensual. 4. Spiritual. First, A Natural freedom, such a freedom as is in every thing by nature, every thing in nature enjoys a natural freedom: but of this it is not spoken. Secondly, There is a Political freedom, which is freedom of such a Nation, such a State, such a Commonwealth, and Corporation; and of this the jews thought Christ spoke; they were Abraham's seed, and therefore free; but of this Christ did not speak. Thirdly, There is a corrupt and sinful freedom, which we express under the word Libertinisme: and the Apostle sets down in the 5. Gal. 13. Brethrens ye are called unto liberty; but use not liberty as an occasion to the flesh; that is, as an occasion to sin; this is fearful, to turn the grace of God into wantonness, of whom the Apostle speaketh in the fourth of jude, There are certain men crept in unawares, who were of old ordained to the condemnation, ungodly men, turning the grace of God into lasciviousness. Who perhaps did reason with them, 6. Rom. That they might abound in sin because God hath abounded in grace; which was fearful, no reasoning of a child of God. And of the same men the Apostle speaks in 1 Pet. 2.16. As free, and not using your liberty as a cloak of maliciousness; that is, a pretence, or a colour to sin. But as the servants of God, etc. It is evil to sin, to do any act of maliciousness, but much more to cloak it, cover it; and much more again to make Christian liberty the cloak of sin, that is most damnable; to make Religion, to make the truth of God, to make Christian liberty so dear purchased, a cloak or pretence to sin; or to take occasion to sin by it, is a fearful sin. But of this Christ doth not here speak, this is our bondage, and not our freedom as I shall show you. Fourthly, There is a spiritual and heavenly freedom; a freedom purchased by Christ, revealed in the Gospel, conveyed to the Saints, as the great dowry of Christ to his Church and Spouse. There are two great things Christ hath entrusted into the hands of his Church: First, Christian faith. Secondly, Christian liberty. And as we are to contend earnestly for the maintenance of the faith, as the Apostle saith, Judas 3. jude 3. So also for the maintenance of Christian liberty, Gal. 5.1. against all oppugners and underminers of it. Gal. 5.1. Stand fast in the liberty wherewith Christ made you free. And much like to this is that of the Apostle, You are bonght with a price, be not more the servants of men, 1 Cor. 7.23. 1 Cor. 7.23 But of this more hereafter. In the general than I say, the freedom into which Christ hath instated believers, is a spiritual, a divine freedom; a freedom in opposition to our former bondage. Which clearly understood, would discover what our freedom is. We come to the second. Secondly, What is the quality of this freedom? There is one quality in the Text: I shall but add two more to it. First, It is a real freedom, not an imaginary, not a fancied freedom; there are too many who are imaginary free, and really in bondage: But this is no imaginary freedom; it is a freedom indeed, a true and real freedom, whom the Son makes free are free indeed. Secondly, It is an universal freedom: a freedom which leaves us in no part of bondage: that look what ever was any part of our bondage before; in our liberty now, we are freed from it. But we must take heed of taking any part of our liberty for our bondage; or of our bondage for our liberty; too many do: as I shall show hereafter. We were than in bondage to Satan, to sin, to the law, to wrath, to death, to hell, etc. And by this privilege are freed from all, etc. It is an Universal freedom. Universal in respect of persons; all believers: and universal in respect of parts. We are free from all that was, or is any way part of our bondage: we are free from Satan, from sin, from the law: as I shall show anon, etc. Thirdly, It is a constant freedom: you are instated into a condition of freedom; a state of freedom, as you were before in a state of bondage. If ever the Lords Jubilee was proclaimed and pronounced in the soul, you shall never hear of a return to bondage more; you shall never more return into bondage to Satan; never come under the bondage to the Law more, etc. And this Christ implies in the 8. of john 35. The servant abideth not in the house for ever, but the son abideth for ever. The Apostle expresseth the same under an allusion, Gal. 5.22. where he distinguisheth between those who are under the law, and under the Gospel; the children of the bondwoman, and those of the free; the heirs of the promise, and the servants of the law; the one must be cast out, saith Paul, and so Christ here: The servant abides not in the house for ever; they shall not inherit, but the Son abideth in the house for ever; they shall inherit, they shall enjoy a perpetual freedom, never again to return to bondage. 3. We come now to the third thing propounded, the parts of this freedom. Before I come to tell you what are the parts of our Christian freedom, I must necessarily tell you that freedom in general is divided into these two branches. First, inchoate freedom. Secondly, consummate freedom, or the freedom we enjoy in the way, and the freedom of our Father's house: the one in Grace, the other in Glory. We shall speak chief to the first: the freedom of Saints here in Grace, which is our inchoate freedom. And we will briefly lay down the parts of it, which are two 1. Privative. 2. Positive. We will begin with the first. First, They are free from Satan: I say, believers are freed from Satan. Christ hath wrist us, and delivered us out of Satan's hands. We were prisoners to Satan, even in his chains, but Christ hath delivered us. This is set down by way of parable in Luk. 11.21, 22. When the strong man keeps the house, all is in peace: But when a stronger shall come, he shall spoil him of his armour wherein he trusted, etc. But plainly in Heb. 2.14, 15. Christ came into the world, that through death he might destroy him that had the power of death, the devil. Christ freed us from the wrath of God by purchase, Non pretio dato sed manu potenti. but from the devil by strong hand. Indeed he bought us out of the hands of his Father's justice by price; but he delivers us from Satan, as he delivered the children of Israel out of Egypt, not by price, but by power; not by purchase, but by strong hand. And this is the first. Secondly, Reatus. Regnum. Macula. we are freed from sin. There are said to be three things in sin. 1. The guilt of sin. 2. The dominion of sin. 3. The defilement of sin. I shall only speak unto two of them, viz. First, Christ hath freed us from the guilt of sin: yea of all sin: which appears in this. 1. That none of our sins shall condemn us. 2. That none of our sins shall bring any fruits of wrath upon us. First, that none of our sins shall be able to condemn us; Christ interposeth himself between us and wrath, that none shall be able to condemn us, Rom. 8.1. There is no condemnation to such as are in Christ. Deo et legi satisfecisti in Christo, qui in Christo es. Piscat. Christ himself shall assoon be called to accounted for thy sin as thou; if thou hast an interest in him, sin shall never condemn thee, Christ hath satisfied for sin. It were no justice for God to require the payment of Christ; nay to receive the full satisfaction of Christ, and to require any thing of thee. This God did, He laid on him the iniquity of us all, Isa. 53. and this hath Christ done; he paid God till he said, he had enough; he was fully satisfied, fully contented: This is my wellbeloved Son, Mat. 12.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in quo complacui, in quo placatus sum. Lege Bez. in Matth. 3.17. in whom I am well pleased; in whom I am fully satisfied and appeased. So the Apostle, 2 Cor. 5.1. God was in Christ reconciling the world unto himself, etc. He was paying himself out of the blood, scourges, and sufferings of Christ; and in that Christ made a full payment. Hence Christ saith, Joh. 16.10. I sand my Spirit, and he shall convince the world, as of sin, so of righteousness, because I go to the Father, and ye shall see me not more; that is, you shall see me not more in this kind; you shall never see me again as a sufferer, as a satisfier of God's justice for sin more; I have done this. Indeed we should have seen Christ again if he had not satisfied justice; if but the guilt of one of those sins he bore had lain on him unsatisfied for, it would have held him under chains of death, the power of the grave, for ever; he could never have risen, much less have ascended, and gone to the Father, if he had not answered justice to the full. And therefore the Apostle makes a challenge, he sets the death of Christ against what ever Sin, Satan, justice, or Law can say, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? It is God that justifieth: Who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. He says not, Who shall accuse, but, who condemn? Indeed we may have accusers enough, Sin, Satan, Conscience, etc. but none can condemn: the issues of life and death are not in their hand. And as none of our sins shall condemn us, so none of our sins shall put us into a state of condemnation more; none of our sins shall ever put us under the curse, under wrath again. And that is the second. 2. None of our sins shall bring any fruits of wrath on us. We are freed from all miseries, calamities, afflictions, punishments, which yet are the fruits of sin, as they may be conceived to be fruits of wrath, or have wrath in them. If you take away the body, the shadow must needs be removed; sin is she body, punishment the shadow that doth attend it and follow it: take away sin, and than the punishments are also taken away, all God's dispensations are in mercy. 1. For eternal punishments. All do agreed, those can never lay hold of any of those whom Christ hath freed from sin, those whom he hath justified. 2. For other punishments that have part of eternal punishments in them, any thing of the nature of wrath, from those we are freed. 3. And from all that bear relation, subordination, to any eternal punishment: these certainly believers are for ever freed from. I grant, that God doth afflict those whose sin he yet pardons, but there is a great deal of difference, both in the hand whence they come, the person that bear them, the grounds of inflicting; the ends that God aims at in the inflicting them on us. As I shall show afterwards. God doth not afflict his people for sin. First, As afflictions are part of the curse for sin; so he cannot do: So we all agreed. Secondly, Afflictiones piorum non sunt satisfactoriae, sed castigatoriae. As they are payments for sin, satisfactions for sin, as if God's justice were not full enough satisfied for sin by Christ, but he had left something for us to bear in way of satisfaction; So the Papists say, (and therefore they penance and punish themselves) but so do not we. Thirdly, God doth not afflict his people for sin, as afflictions are the mere fruits of sin; for as they are the mere fruits of sin, so they are part of the curse. Affliction upon wicked men are merely penal part of the curse: there is nothing medicinal in them, they are the effects of mere vindictive justice, and not of fatherly mercy, etc. but afflictions on the godly, they are medicinal to cure us of sin. And this is the First. Christ hath freed us from the guilt of sin, by which we can understand nothing else but that wrath, that punishment which is due to sin. Temporal, Spiritual, Eternal. And 1. From Eternal punishments, we all agreed God hath freed us. 2. From Spiritual, as they have relation to eternal: So we must needs conclude. 3. From Temporal, so fare as they have relation to either spiritual or eternal punishments; or, as they have any thing of wrath in them. God hath thoughts of love in all he doth to his people: the grounds of his deal to us is love, though the occasion may be sin, the manner of his deal are love, and the end of his deal are love. 1. Our good here, to make us partakers of his holiness; As the Apostle saith. 2. Our glory hereafter, to make us partakers of his glory. But now it is not so in God's punishments of wicked men. Neither is the ground love, nor the manner love, nor the end love, all his deal with them in this kind, they are parts of the curse, and parts of their demerits for sin. And that is the first particular branch, he hath freed us from the guilt of sin. Secondly, Christ hath freed us from the Dominion of sin, Rom. 6.14, Sin shall not have dominion over you. Why? for saith he, You are not under the law, but under grace. Indeed while we were under the law sin had full dominion; it had not only possession in us, but dominion over us. And that dominion a voluntary, a willing, a free subjection and resignation of ourselves, to the motions and services of sin. Than we went down stream, wind, and tide; there was both power of lust, and lustful inclinations to carry us: this was the tide, the other was the wind. But now being under grace, a covenant of grace, interessed in Christ, and set free by him; we are freed from the dominion and power of sin. Though still we have the presence, nay the stir and workings of corruptions, which makes us to have many a sad heart and wet eye. Yet Christ hath thus fare freed us from Sin, it shall not have dominion; Plus Romae negotii cum semitura Carthagine quam cum integra. there may be the turbulency, but not prevalency of sin: there may be the stir of corruption; as it was said of Carthage, that Rome was more troubled with it when half destroyed, than when whole. So a godly man may be more troubled with sin when it is conquered, than when it reigned. You shall still hear of its workings, but they are checked workings; rather workings for life, Operat peccatum sed fractae operationes. Non dicet paulus ne tyranidem exerceat sed neregnet. Theod. than from life: they are not such uncontrolled workings as formerly. Sin is under command; Indeed it may get advantage and have a tyranny in the soul, but never sovereignty more: I say, it may get into the throne and play the tyrant in this or that particular act of sin, but it shall never be as a king more. It shall never reign more, you shall never yield a voluntary willing obedience to sin. Sin is conquered, though it still have a being in you. Saint Augustine set down man under four conditions; that is, Homo consideratur ante legem, sub lege, sub gratia, in pace. Ante legem non pugnamus, sub lege, pugnamus sed vincimur, sub gratia pugnamus et vincimus in pace ne pugnamus quidem. Aug. in Rom. Vbi non est bellum, ubi pax perverse before the law we did neither fight nor strive against sin; under the law we fight, but are overcome; under grace we fight and conquer; but in heaven there is all conquest, and no combats more to all eternity. It is our happiness here in grace, that there is a conquest, though daily combat: we fight, but we get the victory, sin shall never have more dominion over us: those sins that were kings are now captives in us; they that were in the throne, are now in chains. And what a mercy is this, where others are under the authoritative commands of every passion, of every lust: every sin hath command over them, no temptation comes but it conquers, A sinful heart stands ready to entertain every sin, if it comes on with power, It is taken captive at pleasure, and with pleasure. But thou art free from it, sin is broken in the tempting: there is no allowing of sin in the understanding, the soul is not willing to allow of sin as sin under any notion; no closing with it in the will, not embracing of it in the affections; the workings of sin are broken and wounded, etc. You will never be willing captives to sin again: you may be captives, never subjects; sin may tyrannise, never reign. The reign of sin doth denominate a soul under the power of sin, and under a state of sin. But Sin rather dies than lives in you. As you know a man that lives sickly; a man that is consuming daily he is said rather to die than live; to live implies a getting strength, and so sin doth not: It is in a Consumption, dying daily. It is dead judicially, Christ hath sentenced it, Christ hath condemned sin in the flesh, Rom. 8.3. it had its dead blow in the death of Christ. And it is dying actually: As the House of Saul. It is in its decreasing every day. But only God hath chosen to put sin to a lingering death, a death upon the Cross; for the greater punishment of sin, that it might sensim mori, and for the further humiliation of Saints, that they might be put upon exercise of prayer, & cast upon the hold of their faith; and exercise their faith for the daily breaking of the power of sin and corruption in them. And so much shall serve for the second. Christ hath freed us from sin,— Thirdly, Christ hath freed us from the law; that is another part of our freedom by Christ. We are freed from the law, Rom. 7.3.6. We are delivered from the law, that being dead to it, we should serve in newness of spirit, and not in the oldness of the letter. Gal. 2.19. I through the law am dead to the law, that I might live unto God. Gal. 5.18. If ye be led by the Spirit, ye are not under the law. Rom. 6.14. Ye are not under the law, but under grace. And this is another part of our freedom by Christ; we are freed from the law: But what this is we shall show at large. 1. We are freed from the Ceremonial law, which was a yoke which neither me, nor our fathers were able to bear, Act. 15.20. But this is not all, here is but a small part of our freedom. 2. We are freed from the Moral law. First, as a Covenant say our Divines. It would save a great deal of trouble to say we are freed from the law, as a condition upon the obedience whereof we expected life. But take it in those words, we are freed from the law as a Covenant; the enquiry will be than, what Covenant it is? 1. Some would have it a Covenant of works, and yet will not have it opposite to the Covenant of grace. 2. Some would have it a Covenant of grace, but more legally dispensed. 3. Some again would have it a mixed Covenant, mixed of the Covenant of Nature, and of Grace. 4. Some again would have it a subsurvient Covenant; a Covenant given to them in way of subserviency to the Gospel and Grace. 5. And others would have it no Covenant, but rather the repetition of the Covenant of works made with man in Innocency. And that God in giving of the law, did but repeat the Covenant under which we did, and do stand, till we come over unto Christ. And this God did with merciful purposes, to drive us out of ourselves, and to bring us over unto Christ: As the Apostle seems to speak when he demands this Question, Gal. 3.19. But if the inheritance be not by the law, wherefore than serveth the law? the Appostle answers, the law was added because of transgressions till the seed should come, that is, it was added to the promise, to discover transgressions, Lex datur ut gratia quaeratur. to make sin and wrath appear, to sentence and humble us for sin. In short to make us to see the terms under which we stood; that so we might be brought out of ourselves, and brought over to Christ; that we might expect nothing in relation to life from the law, or from our obedience to it, but all from Christ, who is our righteousness and peace. I shall not in this place debate these things, I have referred it to another place; only I say, that the Scripture seems not to hold forth, that it was the repetition of a Covenant, but that it was a Covenant itself, Exod. 19.4. & 6. and expressly in Deut. 4.13. And the Lord declared unto you his covenant which he commanded you to perform; even ten Commandments, and he wrote them upon two Tables of stone. So that you see it is in express terms called a Covenant. And it is generally laid down by Divines as one part of our freedom by Christ, to be free from the law as a Covenant. And therefore I conceive they do not understand it to be a Covenant of grace, only legally dispensed; because than it would be better said, that we are free from the legal administrations of it, than from the thing itself. But they conceive it to be a Covenant of works; yet not of life and death, that we should stand or fall upon our obedience or disobedience to it: So it were opposite to Grace, and could no way be consistent with it: so it would speak God contrary to himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Posita, pro apposita, hoc est, promissioni adjecta. Bez. & to repent of his own mercy, seeing he had given the promise four hundred and thirty years before, and the law was added to the promise; and therefore cannot be conceived that it was opposite to it; this were not addition to, but the destruction of the promise. Besides, It is said to be given in the hands of a Mediator, which a Covenant of works so understood will not admit of; that will not bear with a Mediator: As I shall show at large afterwards. So that when they say, that the law was a covenant of works, they do not understand thereby that it was a Covenant of life and death; than should it be opposite to Grace: But that it was such a Covenant of works which might in the dispensation of it consist with Grace. Foedus operis et foedus Gratiae sunt subordinata et opposita. Alsted. And though it stood upon opposite terms to Grace, as the Apostle shows in his Epistle to the Romans, in many places; I will name but one, Rom. 10.5, 6. Moses describeth the righteousness of the law, that the man that doth those things shall live by them; but the righteousness which is of faith speaketh on this wise, vers. 9 That if thou shalt confess with thy mouth the Lord jesus, and believe in thy heart that God raised him from the dead, thou shalt be saved. But though it stood upon opposite terms to Grace, yet had it its subservient ends to it: as the Apostle shows at large in the third of the Galatians, in many places: take but one verse, the 21. where the Apostle saith, Is the law against the promises, God forbidden? implying that though it stood upon opposite terms, yet had it its subservient ends to the promise, and Covenant of Grace: if which be their meaning, whether it were not better for distinctions sake, expressed by some other word, I leave you upon the sequel to determine. We will now return to the first particular laid down, viz. that we are free from the law as a Covenant. It is the distinction which is laid down usually in answer to the objections against the obligation to the law. The Law may be considered as a Rule, and as a Covenant, when you read the Law is still in force; Plane dicimus decepisse legem quoadonera non quoad justitiam. It is to be understood of the Law as a Rule, not as a Covenant; Again, when you read the Law is abrogated, and that you are freed from the Law, It is to be understood of the Law as a Covenant, not as a Rule. But yet in all this it is not expressed, what Covenant it is, the Apostle calls it the old Covenant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 8.13. Under which they were and from which we are freed. It could never give you life, it shall not now inflict death on you. You are dead to it, and it is now dead to you; you have an expression in the 7. Rom. 3.6. The law hath dominion over a man so long as he liveth, and his Argument is this, for the woman that hath a husband, is bound by the law to her husband, so long as he liveth, but if her husband be dead, she is loosed from the law of her husband, Beza in Rom. 6.14. & in locum citatum. etc. Among other interpretations, which might be set down; I shall only suggest this one, which yet is submitted to better judgement by nature or covenant, the law is your husband; you are under subjection to it, as looking by your subjection to it to be justified and saved; And till the law as a covenant, or husband be dead to you, and you to it, for the Apostle makes them both one. vers. 4. you will never look for righteousness and life in another; Till the law do kill you, and you are dead to it, you will look for righteousness and life in obedience to it. But when once the law hath killed you, and shown you it is dead to you, and can do you no good, and you are dead to it, and can expect nothing from it, than will you look for life alone by Christ. And this was the Apostles case, he was once one that expected, (as well he might) as much good from the law and his obedience to it as any man, Rom. 7.9, 10. I was alive, saith he, without the law once, that is, without the knowledge of the law once: But saith he, when the commandment came, than sinne revived and I died, and the commandment which was ordained to life, I found to be unto death, that is, I found in stead of saving me, it killed me. It gave death instead of life. For saith he, sin taking occasion by the law, deceived me, and by it slew me, that is, the law came in with an enlightening, convincing, accusing, condemning power, and laid me on my back, did clean kill me, I saw I could expect nothing there, nothing from it as a covenant. And as the law was now dead to him, and could afford nothing to him, so was he now dead to the law, and expected nothing from it after. As he tells you afterwards, Gal. 2.19. I through the law am dead to the law, that I might live to God. That is, the law having now slain me, I am for ever dead to it, I expect nothing from it as a covenant, all my life is in Christ. I look now to live by another. I through the law, that is, through the convincing, enlightening, condemning kill power of it, see that it is dead to me, and I to it: and can expect nothing from it, that is, as a covenant of life and death. It is dead to me, and I to it, and I look for all from Christ,— but thus much shall suffice to have spoken of the first. We are freed from the Law as a Covenant. Of which we shall speak more largely in the Answer to the Queries: We will come to other branches of our Christian freedom from the Law; which will hung upon this, if we look upon it, as a Covenant of life and death. Secondly, You are freed from the maledictions and Curses of the Law. The Law requires two things of them who are under it. Either, that you should obey the precepts which was impossible, in that strictness and rigidness the law commanded them. Gal. Gal. 3.10. Abrogata est ex quoad maledictionem non quoad directionem. Cheami. 3. or that we should bear the penalties of the Law which are insupportable. Either you must obey the commands, or suffer the Curses of the Law; either do Gods will, or suffer God's will, in forfeitures of Soul and body: And in that sad dilemma those are who are under the Law, as a Covenant. joh. 3. He that believeth not is condemned already, the wrath of God abideth on him, etc. Therefore must needs be under the Curses of the Law. But now those that are believers, they are freed from the law, as a covenant of life and death. And therefore are free from the curses and maledictions of the Law, the law hath nothing to do with them, as touching their eternal estate and condition. Hence the Apostle, Rom. 8.1. There is no condemnation to them that are in Christ, that is, to them who are not under the law. Were you indeed under the law as a covenant, there were condemnation, nothing else but condemnation. Though the law be not able to save you, yet it is able to condemn you, though not able to bestow the blessing; yet it can pour the curse upon you, Gal. 3.10. As many as are of the works of the law, (that is under the law, as a covenant that look for life and justification thereby) they are under the curse. And he useth this Argument, For it is written: Lex nos reos facit jubendo, & non adjuvando, Aug. Cursed is he that doth not obey in all things, declaring he must needs be under the curse; because it is not possible to obey in all things, and to fail in any, you are left under the curse. So that I say, were you under the law, the law is able to condemn you: though it cannot save you, Rom. 8.3. But now being in Christ, Christ hath freed you: from the curses of the law, and that by bearing this curse for you: as the Apostle, Christus justus longe fortior ad servandum per gratiam quam injustus Adamus, ad perdendum per naturam, Beza. Gal. 3.13. Christ hath redeemed us from the curse of the Law, by being made a curse for us: he doth not only say by bearing the curse for us, but by being made a curse for us. For it is written; Cursed is every one that hangeth on the tree. And this is another benefit flows from it. You are freed from the Law as a Covenant, and so from the curse of the Law, the Law cannot pass sentence upon you, it cannot condemn you. 1. You are not to be tried in that court. 2. Christ hath satisfied it to the full. And this privilege is not only for present, but for ever, though you should sinne, yet the Law cannot pronounce the curse on you; because you are not under the Law, because ye are freed from the curse of the Law: And the curse can never take hold on thee. A man will never be afraid of that Obligation which is made void, the Seal torn of; * Fuso sanguine sine culpa omnium culparum Chirographa deleta sunt. Aug. the writing defaced, nay, not only cancelled and crossed, but torn in pieces: why thus hath God dealt with the law to believers, as touching its obligation to the curse; its power to sentence and condemn, the Apostle tells us, Col. 2.14. Non contentus eo quod dixerat Superiori versu omnia peccata condonata, Subnectit ipsum Chirographum esse deletum. Sed fortasse non ita deletum quin possit lis nova suboriri, addit igitur e medio in super esse sublatum, sed fortasse servatur alicubi absconditum & proferetur inposterum, imo inquit est cruci affixum, i e. delaceratum, etc. Daven. in locum. Abrogata lux quoad vim damnatoriam, non quoad vim directoriam. Dau. 2. lib. He hath blotted out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; By hand-writing of Ordinances, I conceive is not meant the Ceremonial Law alone; but the Moral too, so fare as it was against us, So fare as it did bind us over to the curse. And the Apostles Gradation is here observable, he hath blotted out, but lest this should not be enough, lest any should say, it is not so blotted out, but it may be read, therefore he adds, he hath taken it away. But lest this should not be enough neither, lest some might say; yea, but it will be found again, and put in suit afresh: therefore he adds, he hath nailed it to his cross, he hath torn it in pieces, never to be put together more. The Law shall never have any thing to show for the sins of believers. Indeed it hath black bills, bloody inditements against such who are under it: but it shall never have any thing to produce against thee, who hast an interest in Christ; I may say of such, as the Apostle doth in another sense, against such their is no law. As there is no law to justify them, so there is no law to condemn them. This the Apostle shows plain, Rom. 8.34. Who is he that condemneth, it is Christ that died. He sets the death of Christ against all that can be brought. And it is evident. First, That Court cannot condemn, because that Court is condemned, the curses, judgements, and sentences of it are made invalid, and of no power * Damnati linguam non vocem habent. men that are condemned, they have a tongue, but no voice. So here, though the Law have a tongue still to accuse, yet hath it no power to condemn, it cannot fasten condemnation on you. Secondly, That Court cannot condemn you, because you are not under it as a Court, you are not under the Law as a Covenant of life and death. If you be in Christ, you are under a Covenant of grace. Thirdly, That Court cannot condemn you: because you are not under the condemnation of it, you are under the conduct, but not under the curses of it, you are under the precepts (though not as the Law doth hold them out, upon these terms do this and live,) but you are not under the penalty of it. Fourthly, again, that Court cannot condemn you, because Christ in our person and stead was condemned by it, that we might be freed. Gal. 3.13. Christ hath redeemed us from the curse of the law being made a curse for us. * Lex retinet aliquam vim condemnandi, quia peccatum arguit, et condemnat in ipsis fidelibus, quamvis non fideles. Ames. Luk. 18. It may condemn sin in us: but cannot condemn us for sin. Fifthly, that Court cannot condemn, because you have appealed from it: you see this in the Publican, he was arrested, dragged into the Court of justice, sentenced and condemned: but this takes no place because he makes his appeal; God be merciful to me a sinner: he flies to Christ, and saith the Text, he went away justified. So that Court (provided your appeal be just) cannot condemn, because you have appealed to the Court of Mercy. Indeed there be many who make a false appeal: they appeal in part, not wholly; they will trust part on Christ, and part on themselves. Many that appeal to Christ for salvation, who do not appeal to him for sanctification: this is false. Many who appeal to Christ before they be cast in the former Court; before they be humbled, convinced, condemned in the law. You may read what kind of appeal will do you good in the poor Publican; he seems a man cast and condemned in the Court of the law, and thereupon makes his appeal to Christ in the Gospel: Read the words, it is said of him, He stood afar of, Luk. 18.13. and would not so much as lift up his eyes to heaven; but smote his breast, saying, God be merciful to me a sinner. Here was a threefold demeanour, and it answers to a threefold affection in him. First, he stood afar of; and this answers to his fear and consternation: He would not so much as lift up his eyes; this answered to his shame and confusion: He smote his breast; this answered to his sorrow and compunction: and being thus cast he than appeals: God be merciful to me a sinner. In brief than, if thy appeal be right, and such as will do thee good; 1. It must be a total, not a partial appeal; you must not come to Christ for some relief only, but for all. Christ must have the honour of all. 2. It must be an appeal for grace as well as mercy; for sanctification, as well as salvation; to be made holy by Christ, as well as to be made happy by Christ. 3. It must be the appeal of a man humbled and cast in himself. No man will appeal to another Court, till first he be cast and condemned in the former. So here we cannot appeal to Christ, till first we be cast, condemned by Moses. And this the Apostle shows, Rom. Rom. 3.9. 3.9. We have proved both jews and Gentiles to be all under sin. As it is written, There is none righteous, not not one; there is none that understandeth, none that seeketh after God. There is the indictment, and the accusation of the Law: and in ver. 19 you have the sentence, or judgement upon it; and there the Apostle tells you the reason, why the Law saith this; it is that every mouth might be stopped, and all the world may become guilty before God. Now when the law hath accused, when it hath sentenced us; stopped our mouths, and we become guilty; now comes the sinner to make his appeal from the law as a Covenant, to Christ as a Saviour: he looks for nothing from justice, but all from mercy. And having thus appealed, the Law hath no more to do with him; he is not under the sentence, the penalties of the law: he is out of the reach of it. The law can take no hold of him for condemnation: he is fled to Christ, he hath taken sanctuary in him. And what a privilege is this, that you are free from the curses and penalties of the law; that if the law threaten, Christ promiseth; if the law curse, Christ blesseth? this is a high privilege: if God did but let one spark of his wrath and displeasure fall upon your consciences for sin, you would than know what a mercy it were to be thus freed. Thirdly, You are freed from the Indictments and accusations of the law, Rom. 8.33. Who shall lay any thing to the charge of Gods elect? One would think, this a strange question, Who shall? why there is enough will lay to their charge. 1. Satan, he is ready to lay things to their charge; he is called, Revel. 12.10. the accuser of the Saints night and day; he is the great Calumniator, ever preferring Bills of indictment against the Saints: sometimes he accuseth God to man, as you see he did with our first Parents, where he charged God with envy to his creature, as if he had forbidden them that tree, because they should not be wise enough: and you see how ordinary it is with him, either to accuse God's mercy, when he tells them they may sinne, and yet God will be merciful; or his justice, that if they sin, there is no mercy for them. As he stretcheth God's justice above the bounds of the Gospel; so he stretcheth God's mercy above the bounds of his truth. And as he accuseth God to man; so man to God. 1. Either by way of complaint, as you see in joshua, Zach. 3.1, 2, Zach. 3.1, 2, 3, 4. 3, 4. And thus he is ever laying crimes, and preferring Bills against the Saints. So that in all his temptations we may say, as the man to joab, when he asked why he killed not Absolom; 2 Sam. 18.12, 13. Thou thyself heard what the King commanded, that Absolom should not be hurt; and if I had done this thing thou thyself would have been the first would have accused me to the King. So may we answer Satan; Thou thyself dost know that God hath forbidden this thing: and if I should have done it, would not thou have been the first that would have accused me to God? This is Satan's way, he is first a tempter to draw us to sin, and than an accuser to accuse us to God for sinning. 2. Or by way of suspicion and conjecture; as it was with job. God commends him, Satan condemns him; as if he knew job better than God himself. Nay, Job 1. and though he could not condemn his actions, yet he would quarrel with his affections. Surely, what ever his actions are, yet jobs intentions are not good; which was as much as to tell God that he was deceived in job, for certainly, what ever thou thinkest of job, yet job doth not serve thee for naught; he is a mercenary fellow, one that serves thee for loaves, belly blessings: thou hast heaped outward favours on him, and hast made a hedge about him; Job 10. fenced him in thy favours that nothing can annoyed him. So that you see there are those that will lay to the charge of God's people. Satan will accuse. But now Satan cannot condemn; the issues of life and death are not in his hands, nor shall his accusation take place with God against us. * Vocem habet, vim non habet damnatus. A man condemned himself though he have a voice, yet he hath no power; his testimony is invalid against another, etc. Satan is a condemned wretch, and all his accusations shall take no place with God against his Saints. You see in joshua; though his accusation was true, joshua was in his filthy garments, yet God would not own it, Zach. 3. The Lord rebuke thee, Zach. 3.4. O Satan. Is not this a brand plucked out of the fire? 2. Yea, but not only Satan, but wicked men may accuse us too: Sometimes justly, of sins committed, but forgiven; and herein they show their malice and want of Charity; not forgetting that which God hath forgiven. Sometimes unjustly, of things they never did; as Potiphars wife accused joseph of incontinency, because he would not be incontinent. And David complains, Quantum ille accusat vitiummeum tantum ego laudabo medicum meum. They laid to his charge the things he never did: the like in Daniel. But none can condemn us. 3. Yea, but not only Satan and wicked men, but conscience itself may lay things to our charge. Conscience may accuse, and than how can we say, Who shall lay any thing to the charge of Gods elect? Conscience, I say, may accuse: 1. Sometimes bringing true light. 2. Sometimes false information. 3. Sometimes returning old Bills canceled, and crossed long ago. In the first we are to listen to the accusations of conscience when it doth charge us truly; josephs' brethren's, conscience accused them when they were so evil entreated in Egypt, & tells them, They were verily guilty of the wrong done to joseph. Si non monendo, mordendo. So David, after he had numbered the people, his heart smote him. Conscience was not a bridle, but it was now a whip; it was not a curb, & therefore now a scourge: he did not harken to the warnings, and therefore feels the lashings of conscience: & when conscience doth justly accuse us; when it comes in with evidence according to the Word, we must hear; for there God speaks. If a Dial be not set by the Sun, it is no matter what it says; but if it goes by the Sun, we must harken to it: So if Conscience do not speak according to the word, we need not matter its accusations: but if it speak according to evidence there, it is good to listen to it. 2. Sometimes Conscience brings in false informations; it will perhaps tell you those things to be sin which are not: and here it is an erroneous conscience; we are not to hear it. 3. Sometimes it will bring in old cases, answered and satisfied long ago: than it is a quarrelsome Conscience: Conscience in this case is like a contentious troublesome fellow at Law, & God will deal with it as an honest judge doth with such a contentious quarrelsome fellow; he casts all out of Court, as matters not worth hearing; or things that have been determined long ago. These accusations shall not take hold of the soul. In this case I may say, when conscience condemns, God is greater than conscience to acquit and absolve the soul. 4. Yea, but there is a fourth, which is ready to lay to the charge of God's people; and that is the Law: The Law may accuse, etc. And how than is it said, Who can lay any thing to the charge of God's people? and if the Law may accuse, we cannot be said to be free from the indictments and accusations of the the Law? I answer: If we speak of sins pardoned; neither hath Conscience, nor Satan, nor the Law any right to accuse the people of God. God hath justified, and who than shall accuse? Indeed while we are under the Law, before faith; we are both under the accusations, judgements, and sentences of the Law. The Law doth not only accuse us, but the sentence and curse takes hold of us. 1. It accuseth us, joh. 4.45. as Christ told them that would not believe in him, but looked for justification by the Law; Joh. 5.45. Do not think that I will accuse you to the Father, there is one that will accuse you; even Moses in whom you trust: that Law which they looked to be justified by, should accuse them. 2. It doth not only accuse us, but sentence us; yea and the sentence and curse takes hold of us, joh. 3.18. He that believeth not is condemned already. And in the 36. verse. He that believeth not, the wrath of God abideth on him. So that while you are under the Law, before faith and interest in Christ, the law doth not only accuse; but the law doth condemn. But now those that have an interest in Christ: 1. The law cannot accuse them of sin before grace; because they are pardoned; and this accusation is made voided. 2. The law cannot accuse of sin after grace, sin after a pardon. They are not under the accusations, arrests, sentences of the Law. 1. I say, the law cannot so accuse us of sin, as to call us into that Court, as the word doth signify Rom. 8.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod fignificat, accusare, in jus vocare. Pass. Who shall lay any thing to the charge of God's Elect? Or rather, who shall call into Court. The word doth not only signify to accuse; but in ius vocare, to call into Court? And so neither the Law, justice, Conscience, Satan, can accuse us, to call us into Court; the Court of the Law. For we are (when believers) freed from it as a Court, as a Covenant, and so from the judgements, sentences, condemnations, curses, and accusations of it. If it sand any of its Officers out to accuse us, and attach us for sin, we may refuse to obey, to come in and appear; because we are to be tried by another Court: we are to be tried by the Gospel. And did God's people, when they have sinned, go to the right Court, they might both sooner get sorrow for sin, and assurance of pardon of sin; they would found more sorrow and less horror for sin. 2. When I say, we are freed from the accusations of the law: I mean accusations of it as subordinate to condemnation. There is a twofold accusation. First, An accusation to conviction and humiliation for sin. Secondly, An accusation to sentence and condemnation for sin, the Law accuseth and condemneth also, all the accusations of the Law to them who are under the Law, they are subordinate to Sentence, judgement, and condemnation for sin: the Law accuseth and also condemneth all them under it. But all the accusations of the godly for sin they are in subordination to conviction for sin, and humiliation for it, and so subordinate to life and salvation, etc. And so I conceive the Law may accuse those who are yet the Freemen of Christ. It may discover to them how fare they come short of the glory of God, how fare they have erred and wandered from the paths of righteousness, etc. and accuse them for it, but this accusation is to humiliation, not to condemnation. As I shall show hereafter: either this must be so, or else you must deny the Law from being a Rule. But here two Queries are propounded. Whether the Law may justly accuse us, Quere. 1 seeing we are not under it. In brief I Answer, Answ. we are not under the curses, but we are under the commands of it; we are not under the Law for judgement, but we are under the Law for conduct. So fare as we walk not according to it, as a Rule, it hath an accusing power, though we are taken out of the condemning power of it. There is no further power left in the Law than for our good, our humiliation, our edification. And this is only a power for our good, and our furtherance in grace. Whether the Law is just in its accusation of us, seeing we do not sin. Quere. 2 And that is founded upon the former; if it be true, that we are freed from the Law as a Rule, or as a Direction of life, (which yet so to be freed were not a part of our freedom but our bondage) than our breaches of the Law are not sin; D. C. Seems to speak to this purpose in his, Christ alone exalted. p. 245. if no Law for us, than we do not sin in the breaking of it, not more than we do, if we break now the Laws of Spain, or any other Nation, which is no law for us: as some do seem to exemplify this. These two Queries the invalidnesse of them, and danger of them, we shall show afterwards; in the mean I must tell you, that the Law in its directive power doth remain to us. And this must needs be plain from Galathians 3.17. The Law was given 430. years after the Promise. 1. Arg. If the Law was given 430. years after the Promise, than either as a Covenant, or as a Rule. But as a Covenant it could not be given; for than were God contrary to himself, first in giving a Covenant of Grace, than of Works. And therefore he gave it as a Rule, to discover to us after justification by the Promise, a Rule of walking with God to all manner of pleasing. 2. Arg. That can never be said to be part of our Freedom, which is a part of our Bondage: or that can never be said to be part of our Bondage, which is part of our Holiness. But conformity to the Law, and subjection to the Law of God is part of our holiness: Therefore it can never be said to be part of our Bondage. Indeed there is a Twofold subjection, The Subjection of a Son, and of a Slave. We are freed from the one, the subjection of a Slave, this was part of our Bondage; but not from the other, the subjection of a Son, it is part of our Freedom. But I will not anticipate my Discourse, we shall come to speak to this at large in our following Discourses. Fourthly, Lex moralic electis abrogata est quantum ad rigidum suum postulatum, adeoque quantum attinet ad iustificationem, & maledictionem Alsted. Opera renatorum non exiguntur ad severum legis examen. Calvin. Lex reos faciebat iubendo, & non adjuvande: gratia adjuvat ut quisquis sit legis factor. Aug. Lex jubet tantum, nihil operis affert. Theophil. We are freed from the rigour of obedience required in the Law, we are not freed from exact obedience; but from that rigour of obedience which the Law required unto salvation. First, The Law did not only command difficult, but impossible things of us; it laid a yoke upon us which we could not bear, and it would not, nor could it give us the lest assistance and concurrence. Like the Scribes and Pharisees, who laid heavy yokes and burdens upon men's shoulders; but would not touch them with one of their fingers: So the Law, it laid heavy yokes upon us, but gives us not the lest assistance and concurrence of strength for the doing of it. jubet, sed non iuvat, it commands, but it gives no strength, no grace. And therefore Divines have compared this rigour in the Law to the bondage of Israel under Pharaoh, who required the tale of brick, but afforded no straw; So the Law requires the full tale, it abates of nothing in the command, but it gives no assistance and concurrence for the doing of it; It answers us there as the Priests did judas, See thou to that. But now in the Gospel we are freed from impossibilities, here omnia possibilia, all things are possible, not in respect of us, but in respect of God, who hath undertaken to work all our works in us; Isai. 26.12. Quod a me requiris ipse donasti prius. Chrys. jubet, & juvat: litera jubetur, spiritu donatur. and for us; chrysostom blesseth God, that that which God required of him, he had given to him. Indeed the works of the Gospel are as great as any works of the Law, nay, greater, viz. to believe, which is a greater work than to do all the duties of the Law; But God hath given us more strength, we have Communion with the power and strength of Christ. As without whom we can do nothing: john 15.5. Phil. 4.13. So with whom we shall be able to do all things. A weak Christian, and a strong Christ shall be able to do all; Nothing shall be too hard for that man, that hath the strength of Christ to enable him, and the Spirit of Christ to work with him; If God command the works of an Angel, and give us the strength of an Angel, all will be easy. The works commanded may be difficult in respect of divine imposition; Decalogus est lex spiritualis, Evangelium lex Spiritus. but yet they are easy in respect of divine cooperation: the Law was a spiritual Law, but the Gospel is the Law of the Spirit, Rom. 8.2. Decalogus est lex spiritualis, Evangelium lex spiritus. and doth therefore enable to do, what it commands to be done: take one instance, Rom. 6 12. the Spirit enjoins that we should not let sin reign in our mortal bodies. There is the command, and read the 14. verse. Sin shall have no dominion in your mortal bodies. There is the promise, and he allegeth this reason; for you are not under the Law, but under Grace: as if he had said, had you been under the Law you could not have expected such assistance, but you are under grace, and therefore shall have that power. Secondly, This was the rigour of the Law, that the Law required obedience in our own persons, it would not allow of any to do or work for us, nor any to help us in the doing of it, we are now freed from this rigour, and God will accept of our obedience by another. There was a twofold debt we owed to God, 1. The debt of sin. 2. The debt of service. These two, The debt of sin and service, were both transacted upon Christ, and he hath fulfilled all righteousness, legis & crucis, for us, 2 Col. 10. hence we are said to be complete in Christ, though we be in perfect in ourselves. Thirdly, This was the rigour of the Law, that it required universal, actual, as well as personal obedience, yea and with that rigour, that if you failed in one tittle, you were gone for ever, 3 Gal. 10. Cursed is he who obeys not every thing written in the book of the Law to dee it. Lex perfectam obedientiam & dilectionem exigens omnem imperfectionem damnat, nisi rigore mitigate. Calv. Here was 1 obedience, and 2 personal obedience, and 3 universal obedience required, and 4 that universal actual, nay and 5 that constant and perpetual, if he failed in any tittle, nay and at any time, he comes under the curse. All your desires, all your endeavours would not serve the turn; if you failed in the lest tittle, Non relinquitur poenitentiae locus in lege. Camer. you were gone for ever; no repentance, no tears, no prayers, no future care would make it up. Though the Gospel do admit of repentance, yet the Law will not own it. It looks for exact obedience to every tittle: From this rigid obedience hath God freed you. And God is pleased for universal actual, to accept of universal habitual obedience. Psal 119.6. Even respect to all his Commandments. Though there be failing in action, yet where there is truth of affection, God can own it. In the Gospel God accepteth of affections for actions, of endeavours for performance, of desire for ability. Here is all, a Christian he is made up of desires, of mournings, thirstings and bewailings. O that my ways were directed; and o miserable man that I am! here is Gospel's perfection. Adam's want was rather will than power, ours rather power than will; there is will to do, but wants power to do: Not that the will is perfect; for as we cannot do the things we would do, there is flesh in our members: so we cannot will the things we should will; there is flesh in our wills: but yet I say, the failing of God's people is more for want of power than want of will; there is will to do, but there wants power to do, as the Apostle, To will is present with me, etc. Rom. 7.18. but how to perform that which is good I found not. And God hath mercy for can notes, but none for will notes: God can distinguish between weakness and wickedness While thou art under the Law, this weakness is thy wickedness, a sinful weakness, and therefore God hates it. Under the Gospel he looks not upon the weakness of saints as their wickedness, and therefore he pities them. Sin makes those who are under the Law the objects of God's hatred: Sin in a Believer makes him the object of God's pity. Men you know hate poison in a toad, but pity it in a man. In the one it is their nature, in the other their disease: Sin in a wicked man is as poison in a toad; God hates it and him, it's his nature; but sin in a child is like poison in a man; God pities him, he pities the Saints for sins and infirmities, he hates the wicked. It's the ones nature, and the others disease. Fourthly, This was again the rigour of the Law, that it enforced itself upon the conscience with threats and with terror; but now the Gospel comes otherwise, with beseeches and love. I beseech you brethrens by the mercies of God, Rom. 12.1. In the Gospel the spirit is not a spirit of bondage and fear, Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Abrogata est Lex non quoad obedientiam, sed quoad modum obedientiae. Abrogata Lex quoad justificationem, accusationem, condemnationem, coactionem, etc. Chemni. but a spirit of power and love, as you see Rom. 8.15. 2 Tim. 1.7. The Law urgeth obedience upon pain of eternal death, Deut. 27.16. Gal. 3.10. and it enforceth it by terror, but the Gospel by sweetness and love, all terror is gone. The book of the Law was placed between the Cherubims, and upon the Mercy-seat, to tell us under the Gospel; that every Law comes now to the Saints from the Mercy-Seat. All rigour is now gone, Liberamur a coactione logis, Deus exigit obedientiam, sed non cogit minis, & terriculis, ut prius, quoniam Spiritu Dei sic scripta est in cordibus justificatorum, ut spontaneam gratitudinem Deo juxta Legem praestare parati sunt, Pareus in Rom. 6.14 and nothing but sweetness is the motive to it, and the principle of your obedience. It is the Love of Christ which constrains, as the Apostle, 2 Cor. 5.14. And nothing more powerful than Love; things impossible to others, Mat. 11.30. Eo quod jugum grave, quod tuum leve. Filiis Dei lex non tam imperat, quam monstrat obedientiam, quam gratiae auxilio spontanea gratitudine Deo praestant Sicut dicitur in lege Domini voluptas, Psa. 1.3. jugum meum leve, Mat. 11.20. Pareus in Rom. 6.14. Distin. 8. Amor meus, pondus meum, eo feror, quocunque feror, Aug. are easy to them that love; Love knows no difficulties, My yoke is easy, my burden is light; Love is an affection that is not to be posed with duties or difficulties to the person beloved: jacob served a hard prenticeship for Rachel, and yet saith the Text, He esteemod the time little, because he loved her. Love doth shorten time, and facilitate labour. When Achilles was demanded what enterprises he found the most easy of all he had undertaken in his life, he answered, those which he undertook for a friend. This is the spirit which God implants in his children, not a spirit of fear, but a spirit of love; which is the spring of all their actions, and makes those things which otherwise would be tasks and burdens, refreshments and delights. A Godly man takes in what ever concerns his happiness by faith, and lays out what ever concerns his duty by love: Faith and love are the all of a Christian, justificati sunt potius in lege, quam sub lege. the Apostle saith so, Gal. 5.6. For in Christ jesus neither Circumcision availeth any thing, nor uncircumcision; but Faith, which worketh by Love. Filiis Dei ultroneis mandata eius gravia non sunt. Par. in loc. cit. Faith like Mary sits at the feet of Christ to hear his word, and Love like Martha doth compass him about with service. Faith is the great Receiver, and Love is the great Disburser; we take in all by Faith, and lay out all by Love. And this is another privilege Believers enjoy, they are freed from the rigour of the law. There are some more, which because I would hasten, I shall but name. Believers are not only freed from Satan, from Sin, from the Law; but they are freed from obedience to men. We have no Lords over us, men are our brethrens, and our Lord & Master is in heaven. We found in Scripture a double charge. 1. Not to usurp Mastership. 2. Not to undergo servitude. First, for the first, viz. not to usurp mastership. You have it in Matth. 23.8.9, 10. Be not ye called Rabbi; for one is your Master even Christ, and all ye are Brethrens. Neither be ye called masters; for one is your Master, even Christ, etc. Secondly, for the second, not to undergo servitude, 1 Cor. 7.23. Ye are bought with a price, be not ye the servants of men: But the meaning is, that we are not to acknowledge any our supreme master, nor are we to give our Faith and Consciences, nor enthral our judgements to the sentences, definitions, or determinations of any man, or men upon earth, because this were to make men Masters of our Faith, which the Apostle so much abhorred, 1 Cor. 3.1. We are not masters of your faith, but helpers of your joy. There are twofold masters, 1. Master's according to the flesh, and 2. masters according to the spirit. The first you read of in the 6. Ephes. 5.7. Servants be obedient to your Masters according to the flesh; the second we read of in that 23. Matth. 9.10. We are to be obedient to our masters according to the flesh, so fare as appertains to the outward man in all outward things: But of our souls and consciences, as we have no fathers, so we have no masters upon earth, only our Master and Father which is in heaven, and in this sense Christ speaks, that we must not absolutely yield up our selves to be ruled by the will of any, nor enthral our judgements, and submit our faith and consciences to any power below Christ. It were high usurpation for any to require it, it is to enter on Christ's Prerogative Royal, and it is no less iniquity for us to tender it. And so much shall serve for the fourth branch, I may speak more unto it, when we come to the query on it. Fiftly, we are freed from death. There is a threefold death. First, A Spiritual death, the death of the soul in the body. Secondly, a natural death, the death of the body from the soul. Thirdly, an eternal death, the death of soul and body for ever. Two of these you do not doubt of, all the question is about the third, viz. natural death, of which I shall say no more but this, First, that it is the body only dies, the worse part, and our dust and bones are still united to the Son of God. Secondly, you are freed from death as a Curse. Bonus sopor in jesus. Sancti habent vitam in patientia, mortem in defiderio. The nature of death is taken away, and therefore the name is changed; it is but called a sleep, and a sleep in Christ, and a gathering to our fathers, a change, a departing. Death is the Godly man's wish, the wicked man's fear. Aristippus being demanded in a storm why he feared not as well as others, he answered, there is great odds, they feared the torments due to a bad life; but he expected the rewards due to a good life. Thirdly, this is another part of our freedom from death, that we shall not die till the best time. Indeed none shall die till God's time, the wickedest man in the world shall not die till God's time. What David said to his enemies, so may any man say, My times are in thy hands. Psal. 31.15. But this is not ever the best time: thou may die with Baltasar carousing, with Ananias and Saphira lying, with the Nobleman unbelieving, with julian blaspheming: But this is the privilege of Saints, they shall not die till the best time, not till that time, when if they were but rightly informed they would desire to dye. Men cut down weeds at any time, but their corn they will not cut down till the best time, you are God's husbandry saith the Apostle, you are his wheat, and when you are ripe, when you have done your work, than, and not till than shall you be gathered into your Master's Garner. So much for the fift. Sixtly, we shall be freed from the Grave, and this comes under our Consummate freedom. We will but touch it, We shall be freed from the Grave, we will give you this in three conclusions. Conclusion. 1 First, Though our bodies do die and be consumed to dust, yet they shall arise fresh, heavenly and Glorious, in these four qualities. First, they shall arise perfect bodies, freed from sickness and all imperfections. Secondly, they shall arise spiritual bodies, 1 Cor. 15.44. which must not be understood in regard of substance, but in regard of qualities. Thirdly, they shall arise immortal bodies, never to die more. Fourthly, they shall arise glorious bodies: Every one filled with brightness and splendour, shining as the Sun in the firmament, Dan. 12.3. Mat. 13.43. Conclusion. 2 The same bodies shall arise, the same soul shall be united to the same individual body again. And this is a mystery, the Philosophers dreamt of a transformation of bodies, or bodies transformed into new shapes, & a transmigration of souls, or fouls slitting into new bodies, but could never apprehended the truth of this the resurrection of the body, that the same individual numerical body after it is corrupted in the water, consumed by fire, converted into earth, vanished into air, nay caton up by fishes, and those fishes eaten by men; it was above them to think this same individual and numerical body should rise again. When Paul disputed this point at Athens, the great Philosophers of the Epicureans laughed at him; What will this babbler say? they looked upon this as Babbling; but the Scripture tells us, That we shall see him with these same eyes, job 19.27. And it suits with God's justice, that the same bodies which have sinned or suffered, shall be punished, or rewarded. The soul and body shall never be parted more to all Eternity. When you die, Conclusion. 3 by death you shall be freed from death, after this union there shall never be separation more. Thus I have done with the Privitive part of our freedom, what we are freed from. I should now speak something to the Positive part of it, what we are free unto. I will but name a few particulars. First, we are freed from a state of wrath, Ephes. 2. to a state of mercy and favour. Secondly, Rom. 8.1. you are freed from a state of Condemnation, to a state of justification: before you were under the condemnation of the Law, because you had sinned, and of the Gospel because you believed not. Rom. 8.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non una condemnatio. But now there is no condemnation, not one condemnation: The Law cannot condemn you, because you have appealed: the Gospel cannot, because you do believe. God condemned sin in Christ, that he might justify the sinner by Christ, and cast out condemnation for ever, as one doth Criticise upon that place, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in aeternum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eijcio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, condemnatio. Vid. Ludovic. dedem. in loc. Mat. 12.10. He will bring forth judgement into victory, he renders it, he will cast out condemnation for ever, and so it will bear. Thirdly, you are freed from a state of enmity, to a state of friendship And you that were enemies hath God reconciled, Col 1.21. Fourthly, you are freed from a state of death to a state of life. You that were dead in your trespasses and sins hath he quickened, Ephe. 2. begin. Fiftly, you are freed from a state of sin, to a state of service. He hath redeemed us from our enemies, that we might serve him. Luke 1.34. Therefore did God discharge the debt of sin, that we might tender him the debt of service; he freed us from the bonds of misery, that we might take on us the engagements of duty. Rom. 8.12. The Apostle infers this after all the benefits expessed by Christ; Therefore brethrens we are debtors. Tibi servire est regnare. And he that thinks not service his freedom, thinks not sin his bondage, and therefore is in bondage. Sixtly, you are freed from a state of Bondage, a spirit of slavery in service, to a spirit of sonship and liberty in service: as by his blood he redeemed us from being slaves; so by his Obedience and Spirit he hath redeemed us to be sons. Now you are drawn to service, not with cords of fear, but with the bands of love; not out of compulsions of conscience, but propensions of Nature. As the love of God to us was the Spring of all his actions to us, so our love to God is the rise of all our obedience to him. Seventhly, In a word, for we cannot stand to name all, you are freed from death and hell, to life and glory; heaven is your Portion, your Inheritance, your Mansion-house. It was made for you, and you for it; it was prepared for you, and you for it; you are vessels prepared for glory, Rom. 9.23, And this is called the glorious liberty of the sons of God, Rom. 8.21. Ephes. 1.14. And to tell you what you are freed from, and what you shall enjoy hereafter; for to take you to the top of Nebo, and show you all this Canaan, would make you willing to lay down your bodies there, and go up to enjoy it. I say, to open this privilege alittle, which yet is fare above man to do. Eye hath not seen, nor ear heard, nor can it enter into the heart of man to conceive what God hath reserved for us, 1 Cor. 3.9. and yet that is spoken of Grace, and therefore what is Glory? Can we but open this to you, it were even enough to put you into heaven, while you are here upon earth. It is called the new jerusalem, glory, joy, Master's joy, Father's house, Kingdom, Kingdom of glory, Heaven, Light, Life, Eternal life. Look but on that one place, 2 Cor. 4.17. For our light afflictions which are but for a moment, worketh for us a fare more exceeding and eternal weight of glory. It is one of the nearest expressions we read of. 1. Glory, 2. Weight of glory, 3. Exceeding weight of glory, 4. Moore exceeding weight of glory. 5. A far more exceeding weight of glory, 6. Nay, a far more exceeding and eternal weight of glory, and this is the glorious liberty of the sons of God: But we must shut up this, because I would not willingly keep you of, from that which is the chief I intended in this discourse. Thus have we as briefly, as the largeness and concernment of the subject would suffer us, finished those three Generals which we proposed in the handling of this Doctrine: I should now come to the application of what I have said, and the largeness of the subject would afford much for comfort & for caution: for direction and encouragement to the people of God. But I have other work to do first. This Text is the main Basis whereon this Doctrine of Christian freedom is built: and in regard many have endeavoured to build their own superstructures, hay and stubble on it, which the foundation will never bear; I say, in regard there are so many Opinions which pled patronage from this Doctrine, I conceive it is my great work to vindicate so excellent a Doctrine as this is of Christian freedom, from those false, I may say, licentions doctrines which are fastened and fathered on it: And to show you that neither this Doctrine, nor yet this Text, will afford countenance, or contribute any strength to such positions, and opinions, which they would seem to deduce from it, and build upon it. The work is great, for I am to deal with the greatest knots in the practical part of Divinity, and men's judgements are various, Scripture is pleaded on all hands: The more difficult the work, the more need of your prayers, that the Father of light, would go before us, and by his own light lead and guide us into the ways of all truth * Primium toto pectore precor ut Dominus noster Jesus Christus, qui factus est nobis a Deo patre, sapientia, justitia, sanctificatio, & redemptio, & in quo sunt omnes thesauri sapientiae & cognitionis absconditi, ut spiritu sancto suo sanctificet, et in omnem veritatem ducat, ad divinae suae gratiae gloriam, & aeternam nostram salutem. Aug. de ord. modo praedestin. Cupimus enim investigare quid verum sit, neque id solum sed quod cum veritate pietatem quoque praeterea erga Deum hâbeat conjunctam. C. Sadol. in 8. Rom. . In confidence of which we shall adventure to launch into these deeps, and fall to the examination and trial of those Doctrines, which are deduced from, and would seem to be built upon this Text. The first Doctrine and the main that they would seem to build upon this Text is, That Believers are freed from the Law. And this shall be the first Query we will propound and examine. 1. Quaery. 1 Query. Whether this be any part for freedom by Christ to be freed from the Law? I set it down in this largeness and wideness, but shall gradually fall into the closer handling of it. Answ. For the answer of this in general as it is propounded, we must confess we are not without some places of Scriptures which declare the Law to be abrogated: nor without some again that speak it yet to be in force. We will give you a taste of some of them. 1. We will begin with those that seem to speak the abrogation of it, jer. 31.31, 32, 33. Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of judah: 32. Not according to the Covenant that I made with their Fathers in the day that I took them by the hand, to bring them out of the land of Egypt, which my Covenant they broke, although I was an husband to them, saith the LORD. 33. But this shall be the Covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and writ it in their hearts, and I will be their God, and they shall be my people. Rom. 7.1, 2, 3. Know ye not, brethren, (for I speak to them that know the Law) how that the Law hath dominion over a man as long as he liveth? Verse. 2 For the woman which hath an husband, is bound by the Law to her husband so long as he liveth, but if her husband be dead, she is loosed from the law of her husband. Verse. 3 So than if while her husband liveth, she be married to another man, she shall be called an adulteress; but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man. And that the Apostle doth here speak of the Moral law is evident from the seventh verse, And that we are freed from it, see the sixth verse, etc. See also, Rom 6.14. Let not sin reign, for you are not under law. Gal. 3.19.24. The law was added because of transgression till the seed come. Gal. 4.4, 5. Christ was made under the Law, to redeem them that were under the Law, etc. Rom. 8.2. For the law of the spirit of life hath made me free from the law of sin and death, etc. Gal. 5.18. But if you be led by the spirit, you are not more under the law. Rom. 10.4. Christ is the end of the law, etc. 1 Tim. 1.8, 9, 10. The law is good if used lawfully, but the law is not made for the righteous, etc. So that you see there seems to be a great deal of strength in the Scripture to prove the Abrogation of the Law, that we are dead to the Law, freed from the Law, not more under the Law. Which Scriptures we shall have to deal with all afterwards; for the present I do only name them, to let you see the strength which the Scriptures seem to hold out for the first Opinion, the Abrogation of the Law. 2. Now secondly, there are some Scriptures again which seem to hold up the Law, and say, the Law is still in force: I say, some which seem to speak the Obligation, as the other the Abrogation of it, Rom. 3.31. Do we make voided the Law through faith? God forbidden: yea we establish the Law: this seems to be contrary to the former: the other seems to speak of the abrogation, this of the establishment, and obligation of the Law. So Matth. 5.17. Think not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfil: for verily I say unto you, till heaven and earth pass away, one jot, or one tittle shall in no wise pass from the Law, till all be fulfilled, etc. Upon these varieties of Texts, men have grounded their variety of Opinions for the Abrogation of, and Obligation to the Law. There is no question but the Scripture speaks truth in both, they are the words of Truth; and though they seem here to be as the accusers of Christ, never a one speaking like the other; yet if we were able to found out the meaning, we should found them like Nathan and Bathsheba, both speaking the same things. Now for the f●●ding out the truth under these seeming contrarieties, and for the answer to the Quaere, jest we should beat the air, and spend our breath to no purpose; it will be necessary to inquire two things. 1. What is meant by the word Law. 2. In what senses this word is used in Scripture. And when this is done there will be a way opened to the clearing of the truth, and answer of the Queries. 1. For the first: What is meant by this word Law a Legis nomen est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, et variae sunt legis species. Beza. Vide Minsh. in verb: Decalog. ? Passing by others; the word which is of frequent use for the Law, in the Old Testament is b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex radic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit, instituit, etc. hinc nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrina, institutio. Torah; which is derived of another word, which signifies to throw darts; and in a second signification to teach, to instruct, to admonish; Lex sagitta quae collimet in Christum tanquam scopum suum. Pssaor. and so it is used for any doctrine or instruction which doth teach, inform, direct us; as in Prov. 13.14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of the wise is a fountain of life to departed from the snares of death. Here law is taken in a large sense for any doctrine or direction, which proceeds from the wise. So Pro. 3.1. & 4.2. In the New Testament the word d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tribue, distribue, etc. vid. Passor. Law is derived of another word which signifies to distribute; because the Law doth distribute, or tender to God and man their due. And in brief, this word Law, in its natural signification, both in the Old and New Testament, doth signify any doctrine, instruction, law, ordinance, statute, divine or human; which doth teach, direct, command, or bind men to any duty which they own to God or man. And somuch for the first. 2. In what senses this word Law is used in the Scriptures. I shall not trouble you with all the acceptations of it; only name some of the chief to you. 1. It is sometimes taken for the Scriptures of the Old Testament, the Books of Moses, Lex aliquando late sumitur pro universa religionis aeconomia ante Christum, proque universis libris V T. Chamier. 5. T. l. 15. c. 3. sect. 5.6.7. Sumitur aliquando pro universa doctrina. Vet et Nou. Testa. Litera jubetur, spiritu donatur. Lex imperat, sed fides efficit. Beza in loc. Psalms, and Prophets. And so the jews understood it in the 12. joh. 34. We have heard out of the Law that Christ abideth for ever. So joh. 15.25. This cometh to pass that the word might be fulfilled which was written in their law, They hated me without a cause, Psal. 35.19. The like you have in 1 Cor. 14.21. where the Apostle repeating the words of Isaiah, Isa. 28.11. saith it is written in the Law. 2. It is sometime taken for the whole word of God, Promises and Precepts, Psal. 19.7. The Law of God is perfect converting the soul: You know conversion speaks the promise; neither justification nor sanctification are the fruits of the Law alone; The Law commands, but gives no grace. So that either by Law must be meant the Promise too; else that by this conversion is not meant regeneration. 3. It is sometimes taken for the five Books of Moses, Gal. 3.21. If there had been a Law given which could have given life, verily righteousness should have been by the Law. john 1.45. We found him of whom Moses in the Law did writ. Luk. 24.44. All must be fulfilled written in the Law of Moses: Lex sumitur contractius, pro ea doctrina quae et operum justitiam explicat, et ei justitiae salutem pollicetur; quo sensu opponitur Evangelio, Chamier. in loco citato. meaning the five Books of Moses, Gal. 4.21. 4. It is taken for the Pedagogy of Moses in his four last Books, john 5.46. Had you believed Moses, you would have believed me; for he wrote of me. Iosh. 1.7, 8. 5. Sometimes for the Moral Law alone, the Decalogue, Rom. 7.7. & Rom. 7.14.20. 6. Sometimes for the Ceremonial, Luk. 16.16. 7. Sometimes for all the Laws Moral, Ceremonial, judicial, joh. 1.17. The law came by Moses, but grace and truth by jesus Christ. a Chrysost. in locum. Lex ceremonialis data fuit usque dum veniret semen illud Abrahamo promissum. Gal 3.16. Grotius. Nihil opus fuit legem ceremonialem antiquari, quae ad tempus constituta ipsa temporis maeturitate evanuit. Idem. Grace, in opposition to the Moral; Truth, in opposition to Ceremonial; which was but the shadow. Now also the controversy lies in this last; the law as it is taken for the Moral, judicial, Ceremonial Law; and yet in two of them we found more clearness of agreement: the great difficulty is of the first. First, for the Ceremonial Law which was an Appendix to the first Table of the Moral Law; and is an Ordinance containing precepts of worship to the jews when they were in their infancy; and that 1. To keep them under hope. 2. To preserve them from will-worship. 3. Cum venisset tempus quo gentes aliae cum piis Judaeis in unius veri dei cultum coalescerent, impleta circumcisionis promissione, legis causa cessante, aequum erat legem cessare. Grotius. To be a wall of separation between them and the Gentiles. And this all agreed to be abrogated both in truth, and in fact. Secondly, for the judicial Law, which was an Appendix to the second Table; and was an Ordinance containing Precepts concerning the government of the people in civil things. 1. That there might be a rule of common and public equity. 2. That they might be distinguished from others. 3. That the government of Christ might be typified. And so here as this was typical of Christ, so far it is ceased; * Ex legibus judicialibus illae sunt perpetuae quae sunt juris communis, five quae habent aliquid morale, illae vero abrogatae quae sunt particularis, etc. Alsted. but that which is of common and general equity remains still in force. It is a Maxim, Those judgements which are common and natural, are moral and perpetual. But in these two we found few dissenters. All the controversy will be in the third. Thirdly, the Moral Law which is scattered throughout the whole Bible, and summed up in the Decalogue. And for substance contains such things as are good and holy, and agreeable to the will of God, being the image of the Divine will; a beam of his holiness: the sum of which is love to God; love to man. And here is now one of the great Disputes in these days: Whether this be abrogated. Or to hold to the Query: Whether Believers are freed from the Moral Law. Lege pareum in 6. Rom. 14. All agreed that we are freed from the curses and maledictions; from the indictments and accusations; from the coactions and irritations, etc. and other particulars which we named before.— But the Question is, if you will have it in plain terms: Quest. Whether are Believers freed from the obedience to the Moral Law; or from the Moral Law as a rule of obedience? Some there are that positively, or peremptorily affirm that we are freed from the Law as a Rule, and are not, Legem quidem Christus pro nobit implevit, sed non ut illam irritam faceret, etc. Beza. since Christ, tied to the obedience of it. Others say, It doth still remain in force as a Rule of Obedience, though it be abolished in other respects. We are still under the conduct, and commands of the Law, though not under the curses and penalties of it. Others say again, Liberavit a maledictione legis, a non directione legis, Beza in Mat. 5.17. that we are freed from the Law, as given by Moses, and are only tied to the obedience of it, as it is given by Christ. And though they are subject to those commands, and that Law which Moses gave, yet not as he gave it, but as Christ renews it; And as it comes out of the hand, and from the authority of Christ, john 13.34. A now Commandment I give unto you, that you love one another; 'tis a commandment, for Christ is both a Saviour and a Lord; Novion, non quoad institutionem, sed restitutionem and it is a new one, not that it was not before, but because now renewed, and we have it immediately from the hands of Christ. I shall not much dislike this, acknowledge the moral law as a rule of obedience and Christian walking, and there will be no falling out, whether you take it as promulged by Moses, or as handed to you, Lex moralic est 〈◊〉 justitiae regula. Alited. Est norma confer vitatis quam Deus a nobis requiris. idem. and renewed by Christ. And indeed the Law as it is considered as a rule, can not more be abolished or changed, than the nature of good and evil can be abolished and changed. The substance of the Law is the sum of doctrine concerning piety towards God, Vsus legis moralis est in statu innocentiae, miseriae, gratiae, gloriae. Alst. and charity towards our neighbours, temperance and sobriety towards ourselves. And for the substance of it, it is Moral and Eternal, and cannot be abrogated. We grant the circumstances, they were but temporary and changeable, and we have now nothing to do with the Promulger Moses, nor the place where, Mount Sinai, nor the time fifty days after they came out of Egypt, nor yet as it was written in Tables of stone, delivered with thundering and lightning, etc. We look not to Sinai the hill of bondage, but to Zion the mountain of grace; And we take the Law as the Image of the divine will of God, which we desire to obey, but from which we do not expect life and favour, nor fear death and rigour; and this I conceive the concurrent opinion of all Divines. The Law is * Abrogata est Lex, quoad vim justificandi valet tamen & viget quoad vim dirigendi. abrogated in respect of power, to justify or condemn; but it remains still of force to direct us in our lives. * Et peccatum condemnat in ipsis fidelious, quamvis non fideles. It condemns sin in the faithful, though it cannot condemn the faithful for sin. * Observatio Legis est necessaria Christiano homini, atque a fide separare non potest. Zanch. Facessat longe ex animis nostris profana ista opinio legem non esse regulam; est enim inflexibilis vivendi regula. Calvin. Fare be it from us, that profane opinion, to take away the Law as a rule, which is an inflexible rule of living, and by teaching, admonishing, chiding, reproving, prepares us to every good work, as Calvin. The Law is voided for the damnatory, Quoad Justificationem, accusationem, condemnationem, coactionem, tamen non quoad obedientiam, Chemni. not its directory power, we are not under the curse, but yet the commands. Another. The Moral Law is perpetual and immutable; this is an everlasting truth, that the creature is bound to worship and obey his Creator, and so much the more bound, as he hath received the greater benefits; and we confess to be free from obedience, is to be servants unto sin. But these things we shall speak more largely unto in the following discourse. And therefore against that opinion which holds forth the abrogation of the Law, and saith that we are freed from the obedience of it; I shall lay down, and endeavour to make good these two Positions, which will serve fully to answer the Query, and to refute them. The Positions are these: 1. Pos. 1 That the Law for the substance of it (for we speak not of the circumstances and accessories to it) doth remain as a rule of walking to the people of God. 2. Pos. 2 That there was no end or use for which the Law was given, but might consist with Grace, and be serviceable to the advancement of the Covenant of Grace. And if these two be made good, those Doctrines of the abrogation of the Moral Law, and freedom from the Law, will fall to the ground. We will begin with the first, Pos. 1 That the Law in the substance of it doth remain in force, as a rule of walking, to the people of God. I shall not need to stay long in this, for the second Position being made good, doth hold forth & establish this also, by the Law, you know is meant the moral Law comprehended in the Decalogue or ten Commandments, by the substance of it, I mean, the things commanded and forbidden, which are morally good and evil, and cannot be changed or abolished: Deus in prima Creatione, legem suam inscripsit cordi hominis, & ab ipsa lege, Lex moralis non re, sed ratione differt. Alsted. For what is the Law in the substance of it, but that law of nature engraven in the heart of man in innocency? and what was that, but the express Idea, or representation of Gods own image; Even a beam of his own holiness, which cannot be changed or abolished not more than the nature of good and evil? And that the law thus considered in the substance of it, doth remain as an unchangeable Rule of walking to Believers, I am now to prove. In which proof 1. to say nothing of single Authorities, which might be alleged, even as many almost as men, we have a cloud of witnesses if we look upon the concordant Confessions of Christian and Reformed Churches; the Helvetian Church hath this Confession. a Hactenus itaque abrogata est lex Dei, quatenus nos amplius non damnat, nec iram in nobis operatur, etc. Attamen legem ideo non fastidientes rejicimus, damnamus omnia quae haeretici veteres, et Neoterici contra legem Dei dederunt. Helvetica Confessio Artic. 12. pag. 38. Thus fare is the law of God abrogated, in that it hath not power to condemn Believers, etc. Notwithstanding we do not disdainingly reject the law, but condemn them as heresies which are taught against the law, that it is not a rule of walking. The French Church hath this. b Credimus omnes legis figuras adventu Christi sublatas esse, quamvis earum veritas, et substantia nobis in eo constet in quo sunt omnes impletae, legis tamen doctrina utenda est, tum ad vitam nostram confirmandam, tum ut ea magis in promissionibus Evangelicis confirmemur. Gal. Confess. Artic. 23. pag. 106. Concordat cum Belgic. confess. Artic. 25. pag. 175. We believe all the figures of the law to be taken away by the coming of Christ, although the truth and substance of them do continued to us in him, and are fulfilled to us in him; but the doctrine of the law is both used in them to confirm our life; As also that we may bethe more confimed in the Promises of the Gespel, and agreeable to this is the Belgic confession. The Church of Wittenberg. c Agnoscimus legem Dei, cujus Epitome est Decalogus, praecipere optima, justissima, et perfectissima opera, et hominem obligatum esse ad obediendum moralibus precept is decalogi. Wittenbergica confessio. pag. 145. neque praecepta legis, quae continentur in scriptis Apostolicis, sime nova lex, sed sunt veteris legis, etc. p. 148. We acknowledge the law of God, whose abridgement is in the Decalogue, to command the best, most just and perfect works, and man to be bound to obey the moral precepts of the Decalogue. Neither are those precepts which are contained in the Apostles writings a new law, but are branches of the old law. Another. d Necesse estdocere homines non solum quod legi obediendum sit, sed ctiam quomodo placeat haec obedientia. August. confess. art. 6 p. 12. It is needful to teach men that they must not only obey the law; but also how this obedience pleaseth God. The Scottish Church. e Non existimamus nos ita libertate donatos, quasi nullam legi obedientiam debeamus, contrarium enim ante confessi sumus. Scoticana confess. Art. 15.147. We do not think we are so freed by liberty, as if we owed no obedience to the law, we confess the contrary: And our Church holds out the same. f Quamvis lex a Deo data per Mosen quoad Ritus et Ceremonias Christianos non astringat, neque tamen ab obedientia mandatorum, quae moralia vocantur, nullus quantumvis Christianus est solutus. Confess. Anglic. p. 127. Although the law given of God by Moses in regard of the Rites and Ceremonies doth not bind Christians, neither is any, although a Christian, loosed from the obedience of the commandments which are called moral. To these might be added many more. But it may be all these are of no authority, In doctrinis quorumvis mortalium admittendis, adhibendum est examen. Daven. Ad ipsum verbum Dei oportet nos omnes disciplinas et opiniones tanquam ad lydium lapidem examinare. Corn. Agrip. de van. scienti. Isai. 8.20. they are of no power with them, and indeed if these things be not Evinced out of the word of God, they shall be of no power with us; we reverence them and their writings, but we must not jurare in verba, build our faith upon them as a sure foundation; this is against our Christian liberty, to be enslaved to the judgements of any. To the Laws and to the Testimonies if they speak not according to this word, it is because there is no light in them: We will therefore give you some proofs out of the word, and than draw them into Arguments, or draw Arguments from them. Matth. 5.17.18. Think not that I am come to destroy the Law, or the Prophets. I am not come to destroy, but to fulfil; Cum dogma aliquod proponitur credendum, aut agendum, si me hominem praestare velim examinare oportet quicquid proponitur, etc. for verily I say unto you, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non censemus hic respici tempus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ut in Petri Epistola, 2. Pet. 3.10. sed dictum esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi latine dicas, usque dum coelum ruat: Grotius in locum. Lucas habet, faciltus sit coelum et terram perire, in quo loquendi genere non dei potentia, sed naturalis ordo respicitur. Lege Capel. spicileg. in locum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. the his verbis. Lud. de dieu in loc. Capel. Spicileg. et Grotius, multa dicunt. till heaven and earth shall pass away * one jot or one tittle shall not pass from the Law till all be fulfilled. The place seems to be very full and very plain, for the continuance of and obligation to the Law, and yet there are b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Recensetur haec lectio inter sacrilegia Marcionis, in Evangelio suo. Heinsius in locum. corrupt readings of these words, and as sinister interpretations, some would have it to be understood that Christ would not abolish till he had fulfilled it. Indeed he was the end of the Law, as the Apostle speaks, Rom. 7.14. But finis perficiens, non interficiens, the perfecting and consummating end, not the destroying and abolishing end thereof; the Law had an end of perfection and consummation in Christ, not an end of destruction and abolition. You see here c Hoc autem vult Christus, vos putatis me venisse ut ego legem solvam, atque aboleam, at vero tantum abest, ut doctrina mea eam solvam, ut contra, sensum legis intimiorem et pleniorem longeque perfectiorem, et exactiorem ejus intelligentiam ego tradam quam solitum est bactenus vobis proponi a doctoribus vestris. Capel. Spicileg. in Mat. 5.21. Quod accuratius Christus exposuit, magis ad Christianos pertinere creditur. Chamier. Vnde potestis perspicere quam longe absim a dissolvenda lege, qui absolutiorem ejus intelligentiam vobis tradam quam hactenus unquam edocti esti. Capel. Spicileg. in ver. 18. eiusdem. cap. Christ gives a stricter exposition of the Law, and vindicates it from the corrupt glosses of the Pharisees, which surely speaks the continuance, not the Abrogation of it. And agreeable to this place is that of the Apostle, which speaks the same language, Rom. 3.31. Do we make d Illud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.17. apertum est ita sumi, ut, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in hoc loco, Grotius, in Mat. 5.17. voided the Law through Faith? God forbidden, yea, we establish the Law. How? not for iustifiction; for so Faith makes it voided, but as a rule of obedience, and so Faith will establish it. The Apostle tells us, Rom. 7.13, 22, 25. That the Law is holy, just, good, and he delighted in the Law of God, etc. Yea with his mind he served the Law of God. So james 2.8. james 2.8. If you fulfil the royal law of liberty, ye do well, and what law that was, he shewes in the 11. Verse 11 verse, to be the Decalogue or the Moral law. 1 john 2.4. 1 john 2.4. He that saith I know him and keepeth not his Commandments, 1 john. 3.4. is a liar. 1 john 3.4. Sin is the transgression of the Law. Now than since Christ who is the best expounder of the Law, doth so largely strengthen and confirm the Law, witness this Sermon on the Mount: and in Mar. 10.21. Since faith doth not supplant, but strengthen the Law; since the Apostle doth so often press and urge the duties commanded in the Law; since Saint Paul acknowledgeth he did serve the Law of God in his mind, and that he was under the Law to Christ, 1 Cor. 9.21. I may warrantably conclude, That the Law for the substance of it, doth still remain a rule of life to the people of God. But to all this give me leave to use these Arguments. 1. Argu. Argu. 1 If ever the Law was a rule of walking, than it is still a rule of walking: this is clear; either it is still, or we must show some time when it was abrogated. But there can be no time showed wherein it was abrogated: Ergo. Min. prob. If any time, than in the time of the Gospel by Christ and his Apostles: But not by Christ or his Apostles: therefore not in the time of the Gospel. Min. prob. If Christ and his Apostles did command the same things which the Law requireth; and forbidden and condemn the same the Law forbiddeth and condemneth; than they did not abrogate it, but strengthen and confirm it, etc. But this they did: 1. Christ as you see, Matth. 5.19. He that breaketh the lest of these Commandments and teacheth men so, shall be lest in the kingdom of heaven; but he that shall teach and observe them, shall be called not legal Preachers; but great in the Kingdom of heaven. Now in that a Triplici modo Christuc implevit legem. 1. Ejus sensum explicando. 2. A glossis phari saeorum vindicando. 3. Perfectam obedientiam ei praestando. Alsted. Christ himself did expound, b Lex non fuit a Christo mutata, sed confirmata, et Christianis proponitur tanquam morum regula. Chamier. and establish the Law, by his Word and Authority, as in the 5, 6, 7. Chapters of Matth. it shows us the continuance of it; for had it been to be utterly abolished, he would rather have declared against it, or have suffered it to have died of itself; and would not have c Si lex moralis ad Christianos non pertinet, quare dominus tam accurate illam exponeret, et praescriberet, num evangelium Christi ociose in rerum in utilium explicatione consumi debuit? vindicated it, and restored it to its purity from the glosses of the Pharisees, which do, It clearly speaks to us the continuance of, and obligation to the Law. And as Christ, so the Apostles, in stead of abolishing, they did in their Doctrine establish it; frequently urging the duties of the Law to the Churches and people of God, Rom. 12.19. Dear beloved, avenge not yourselves; Why? For it is written, vengeance is mine. So in Rom. 13.8, 9, 10. There the Apostle repeateth the Commandments of the second Table; not to repeal or reverse any; but to confirm them as a Rule of walking to the Saints: and he comprehends them all in this, Thou shalt love thy neighbour as thyself, for love is the d Charitas non est perfecta; sed vera legis impletio. Beza. fulfilling of the Law. So also in the 1 Thess. 4.3, 4, 7. This is the will of God— that you abstain from fornication; that no man go beyond and defraud his brother; because the Lord is the avenger of all such. The like in Ephes. 6.1. Children obey your parents; and he presseth this duty from the authority of the precept, and persuades to it from the graciousness of the promise, for this is the first commandment e Adjuncta est promissio, sed conditionalem promissionem intellige, cujusmodi sunt omnes quae a legis praestatione pendent Beza in locum. with promise. And as full and plain is that of the Apostle, in Rom. 3.31. f Ille ipse Apostolus quo nemo constantius libertatem Christianam defendit, idem de se dici quod magister dixerat. Grot. Do we abrogate the Law? no we establish it by faith: though it carry another, yet it bears this sense also, that though we lay down the Law in point of justification, yet we establish it as a rule of Christian conversation. And there are some learned and holy Divines that tell us, Comminationes continentur in evangelio, quatenus evangelium sumitur late pro praedicatione doctrinae, non quatenus sumitur pro lege fidei. that those threats and comminations which we have in the Gospel, viz. Matth. 3.10. The axe is laid to the root of the tree, every tree which bringeth not forth good fruit, is hewn down and cast into the fire: And that in the fifth of Mat. 22. Whosoever shall say to his brother, Thou fool, shall be in danger of hell fire. And so in other places, they tell us that the Comminations and threaten in the New Testament, they are not of the nature of the Gospel, Negamus comminationes esse in evangelio quatenus evangelium est, five ab ipsa evangelii natura, sed a legis confirmatione. Chami. Tom. 5. l. 15 c. 4. sect. 10. Istae comminationes in 3. Matt. & 5. Mat. etc. ad legem operum, non ad legem fidei pertinent. ibid. 12. sect. Evangelium distinguitur in doctrinam et gratiam, vel in praedicationem evangelii et legem fidei. 3 cap. 2. sect. & sect. 10. Praelicatio evangelii continet, 1. Promissionem gratiae. 2. Confirmationem legis. cap. 4. sect. 13.14. but are the confirmation of the Law, and do plainly demonstrate to us the continuance of the Law under Grace. You may read the Author in the place cited, where he doth distinguish the Gospel into the Doctrine of the Gospel, and Grace of the Gospel; into the preaching of the Gospel by Christ & the Apostles, and the Law of faith or spirit of life in Christ. The preaching or doctrine of the Gospel, he tells us contains two things: first, the promise of Grace; and secondly, the confirmation of the Law. And he shows that all those comminations and threats which we read in the Scriptures of the New Testament, are no way of the nature of the Gospel properly so called; but they are the confirmation of the Law; and declare the continuance of it now under the Gospel to be an exact rule of Christians walking and obedience. And so much might satisfy for the clearing of the first Argument: Nay the confirmation of the position itself, if our adversaries would be satisfied. We will hear what they can say therefore, and answer it; and than proceed to the rest of the Arguments. Object. Some say, Though it be a rule, yet it is a rule at our liberty whether we will obey it or no: It is not a binding rule. And there are three several Opinions of this. 1. Some say, That it binds us not farther than as we are creatures, not as we are Christians, but as we are creatures: But why than are not they bound? I hope they are creatures as well as Christians. 2. Others say, It doth bind the flesh, but not the spirit; it doth bind the nuregenerate part, but not the regenerate to obedience, for that is free: and here is a dangerous Gap opened to all licentiousness: witness the Opinions of David George, and the Valentinians. 3. Others say, That it is not a binding rule at all; believers are no more under the Law, than England under the Laws of Spain: nor no more bound to the obedience of the Law, than any man is bound to the obedience of the Laws of another Commonwealth: this overthrows, say they, Christian liberty. Now if this be true, it strikes down all: if it be a rule, but not a binding rule; a rule binding to obedience, it will be of small use. And therefore we will take of this cavil before we go any further, and show you that the Law is a binding rule, and binds Christians, not as men, but as Christians: And I will but produce five Arguments for the proof of this: they are managed by another: I shall only strengthen them with some additions. That which doth cause the Conscience of regenerate men to Excuse, Argu. 1 being observed; or to Accuse, being transgressed; that doth bind the conscience of regenerate men, for that it is to bind the con-conscience to accuse or excuse. But the Law of God doth 'cause the conscience of the regenerate to excuse, being observed; and accuse, being transgressed. Ergo, doth it bind the conscience. That which hath power to say to the conscience of the regenerate Christian, Argu. 2 This aught to be done, and that aught not to be done, doth bind the conscience: but the Law of God hath this power, etc. Ergo. Though it cannot say, this aught not to be done on pain of damnation, or on pain of the curse: or this aught to be done in reference to justification, or life, etc. yet it shows it aught to be done as good, and pleasing to God: and this aught not to be done, as displeasing to him. That Authority by which the Apostles urged Christians to duty, Argu. 3 doth bind the conscience to obedience. But the Apostles did use the authority of the Law to provoke Christians to do their duty, Ergo. For this look Ephes. 6.1, 2. Children obey your parents in the Lord, for this is right; honour your father and mother, etc. If the Law of God do not bind the conscience of a regenerate man to obedience, Argu. 4 than what ever he doth which is commanded in the Law, he doth more than his duty; and so either merits or sins, being guilty of will-worship: but in obedience to it he is not guilty of will-worship, nor doth he merit, Luk. 17.10. When you have done all that is commanded, say that ye are unprofitable servants, etc. Either the Law doth bind the conscience of Christians to obedience; Argu. 5 or Christians do not sin in the breach of it. But they sin in the breach of it, 1 joh. 3, 4. Sin is the transgression of the Law, Ergo, the transgression of the Law is sin. Or take it thus. If Christians be bound not to sin, than they are bound to keep the Law: but Christians are bound not to sinne: Ergo, etc. I know the consequent will be denied, that though Christians are bound not to sin, yet it follows not they are bound to keep the Law. I will prove it thus. If he that breaks the law doth sin, Conseq. Prob. than Christians are bound, if not sin, to keep the law. But he that breaks the law doth sin, so the Apostle, 1 joh. 3, 4. sin is the transgression of the Law. And where there is no law, there is no transgression. Ergo. And now being driven against the wall, In pessimis aliquid boni, et in optimis nonuihil pessimi; solus homo sine peccato Christus. Tertul. they have no way to maintain the former error, but by another. And that is to tell us plainly, that believers do not sin: Be in Christ, and sin if thou canst: but that you see the Apostle tells them they sin in saying so, 1 joh. 1.8. If we say we have no sin, we deceive ourselves, and the truth is not in us. Nay, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Non modo inquit se ipsos fallunt, sed etiam in deum sunt blasphemi, qui deo contrarium testificante sibi puritatem arrogant. Beza. in loc. we make him a liar, v. 10. If [we] say, Apostles, as well as others; for there is no man which sinneth not, joh. 8.46. And in many things we offend all, jam. 3.2. But if this will not hold, than they say, That God sees no sin in those that are believers: But what is this? It is one thing to sin, and another for God not to see sin: Indeed he sees not sin either to condemn believers for sin, or to approve, or allow of sin in believers. He sees not sin, that is, Semper debemus nos confiteri peccatores, nam quisquis se immaculatum et sine peccato diceret, aut superbus, aut stultus est. Cyprian. he will not see sin to impute it to us when in Christ. But if this will not hold, than they say, Though they sin, and though God do see it, for he sees all, and brings all to judgement; Why than they say, God is not displeased with the sins of believers. Certainly perfect good must for ever hate that which is perfect evil: and the nearer it is to him, the more God hates it. In a wicked man God hates both sin and sinner, but here he hates the sin, though he pities and loves the poor sinner, etc. He is displeased with sin, though he pardon sin in Christ. But we will follow this not longer. So much shall suffice for the proof and vindication of the first Argument:— we will come to the rest. If the same sins are condemned and forbidden after Christ, Argu. 2 which were before Christ, than is the Law in respect of a rule of obedience, still in force: but the same sins are forbidden, etc. That which was sin than, is sin now; I speak of sin against the Moral Law, and therefore is the Law still in force to believers as a Rule of obedience. If the same duties which were enjoined in the law, Argu. 3 be commanded believers under the Gospel, than the law doth still remain as a rule of direction and obedience, etc. But there are the same duties commanded under the Gospel which are enjoined in the Law: As I have showed at large, Rom. 13.9, 10, etc. To love God, fear God, etc. Obedience to Parents, Ephes. 6.1. And therefore the law still remains a rule of obedience under the Gospel. If the things commanded in the Law, Argu. 4 be part of our holiness, and conformity to God; and that this conformity to the law is required of us, than is the law still in force: But the things commanded are part of our holiness, and conformity to the law is required of us. Ergo. That the things commanded are part of our holiness, I suppose is granted; & that this conformity to the law, is required of us, is easy to prove. That which we are to aspire up unto, and labour, and endeavour after both in our affections and actions, our principles and practices, that surely is required of us. But to this conformity to the law of God we are thus to aspire unto, and endeavour after in our affections and actions: Ergo. 1. That we are to aspire up to it in our affections; take but that 7. Rom. 22.25. where the Apostle shows you that he did delight in the Law of God: and he served the law in his mind:— Nay it was his purpose, aim, desire, endeavour of heart, to be made conformable to that law, which he says, is holy, just, and good; though he fell short of it, yet he aspired after it: which shows we are to aspire after it in our affections. 2. And that we are to endeavour after conformity to it in our actions, it is as plain: take them both together, Psal. 119.4, 5, 6. Thou hast commanded us to keep thy precepts diligently: O that my ways were directed to keep thy statutes. Than shall I not be ashamed when I have respect unto all thy Commandments: he had respect to them in his heart and affections; and he endeavours conformity to them in life and actions. And this was his duty, because God had commanded: Thou hast commanded us to keep thy precepts. O that my heart were directed to keep thy statutes. That cannot be part of our freedom by Christ to be freed from obedience to the law; Argu. 5 because the law is holy, just and good: and surely that is not part of our freedom, to be freed from that which is holy, just and good. I will give it you in this form. That cannot be part of our freedom which is no part of our bondage. But obedience and subjection to the Moral law in that sense I have showed, was never part of our bondage. Ergo, cannot be part of our freedom. That it was never part of our bondage I prove. That cannot be part of our bondage which is part of our glory; but obedience and conformity to the law, both in principle and in practice is part of our glory. Ergo, cannot be part of our bondage. Again: That cannot be said to be part of our bondage, which is part of our freedom; but to obey the Law is part of our freedom, as you read in the first of Luk. vers. 74. That being delivered from the hand of our enemies, we might serve him in righteousness and holiness all the days of our life. I shall proceed not further upon this, you see it plain enough; that the law in the substance of it doth remain a rule of walking, or obedience to them in Christ. We will give you two or three Applications and come to the second Position. This may than serve to blame the Papists, for their unjust charge of us, Use. 1 Lege Chamier: de necessitate operum. l. 15. c. 2. Tom. 5. Fideles liberati sunt a maledictione, non obligatione legis. Ibid. that we make this a part of our Christian liberty to be exempted from all law, to live as we list; and that we are not bound to the obedience of any law in conscience before God. We appeal to all the Reformed Churches in the Christian world, whether ever any of them did hold forth such an Opinion as this. It is the concurrent Opinion of all Reformed Churches, that Christians are subject to the rule and the direction to the authority and obligation of the Moral Law. We preach obedience to the Law, Operamur non in justificationem, sed ex justificatione. but not as they do; they preach obedience to justification, and we preach justification that we may obey. We cry down works in opposition to Grace in justification; and cry up obedience as the fruits of grace in sanctification: he that walks not in obedience is a stranger yet to Christ; & he that rests in his obedience knows not Christ. Indeed many are too like the jews still; God set up a law for a rule of walking, and they look for justification by it: poor men like Oxen in the yoke; they draw, and toil, and spend their strength, (as who do more than they who think to merit?) and when they have done their labour, they are fatted up for slaughter: so these, when they have endeavoured hard after their own righteousness, O nos miseros, si vel tantillum nostra salus, basi tam infirma nitatur! Beza in 1 Joh. 1.8. they perish in their just condemnation. These men Luther fitly calls the devil's martyrs; they suffer much, and take much pains to go to hell; the Apostle tells them what they are to expect, Gal. 3.10. Who ever are under the works of the Law, are under the curse, that is, who are under the works of the law for justification; and he gives the reason, because cursed is he that doth not all things written in the book of the Law. These men they seek life in death, that seek righteousness in sin. And alas, we are all too apt to it; it is hard to do all righteousness and rest in none; hard to be in duties in respect of performance; and out of duties in respect of dependence. We are apt to wove a web of righteousness of our own; to spin a thread of our own to climb up to heaven by; otherwise what need so many exhortations, admonitions, to do all righteousness, but rest in none? The Scripture doth not use to kill flies with Beetles; to cleave straws with wedges of Iron; nor to spend many admonitions and exhortations where there is no need. Alas, Quae in lege dicta sunt facienda; per fidem ostenduntur facta. Amb. there are a thousand in the world that make a Christ of their works, and here is their undoing, etc. They look for righteousness and acceptation, more in the Precept than in the Promise, in Law, than in the Gospel, in working than believing, and so miscarry, and there is some touch of this in us all, otherwise we should not be so up and down in our comforts and believing as we are still, and cast down with every weakness, we should be all in Christ in weak performance, and nothing in ourselves in strong performances. This blames them who are called Antinomians. Use. 2 As the Papists do set up the law for justification, Lege Daven. in 2. Col. 14 so these cry down the law for Sanctification: we say we are freed from the curses; they would have us freed from the conducts, from the commands of the law: we say we are free from the penalties, but they would abolish the Precepts, etc. They tell us we make a false mixture together of Christ and Moses, and we mingle Law and Gospel together. How unjustly this charge is cast upon us, let understanding men judge. We cry down the Law in point of justification; Absit ut ego tibi assentiar, qui dicis legem iis esse mortuam quibus maxime vivit. Beza. but we set it up as a rule of Sanctification: The law sends us to the Gospel, that we may be justified, and the Gospel sends us to the Law again to inquire what is our duty being justified. What ever they say of the Law, though they cast contempt and disgrace on it, and upon those which preach it; yet you see for the substance of it, it is the image of God, a beam of his holiness, the things commanded and forbidden, are things Morally, and therefore Eternally good and evil, nothing can altar the nature of them. Things positively good or evil, Lex est perfectissima et absolutissima regula justitiae moralis, cui nihil addi, nihil detrahi potest. Chamier. are alterable by him that commanded them. But those things which are Morally good or evil, God can not more altar them, than make good evil, or evil good. That which was Morally good than, is Morally good now and to be pursued and followed. That which was Morally evil than, is Morally evil now, and to be shunned and avoided. We have a Gospel rule which turns us to the obedience of the Law. You shall see the rule, Phillippians 4.8. What ever things are true, what ever things are honest, what ever things are just, what ever things are pure, what ever things are lovely, whatsoever things are of good report: If there be any virtue, if there be any praise, think of these things. And I hope the Law is of this number, the Apostle tells us that the Law is holy, just and good, certainly there is nothing commanded but what is good: if wear to learn of the Ant, the Pismire, of brute beasts, of inanimate things, certainly much more are we to learn of the Law, which is the image of God in man, and the will of God to man. We have nothing to do with Moses, nor do we look to Sinai the hill of bondage, but to Zion the mountain of grace; and we take the Law as the eternal rule of God's will, and desire to conform ourselves to it, and breath out with David, Fides et lex mutuo se juvant, mutuo sibi dant manus. Pet. Martyr. O that my ways were directed to keep thy Statutes! Certainly the Law and Gospel do help one another, they lend one another the hand. The Law that is subservient to the Gospel, to convince and humble us, and the Gospel that inables to the the obedience of the Law. The Law sends us to the Gospel for our justification, the Gospel sends us to the Law to frame our conversation; and our obedience to the Law is nothing else but the expression of our thankfulness to that God, who hath so freely justified us, Lu. 1.74. That being redeemed, we might serve him without fear. Though our service was not the motive or impulsive cause of Gods redeeming of us, yet it is the end of our redemption, the Apostle shows at large in the sixth to the Romans. And it is the Application he makes of the Doctrine of free justification, the 8. Rom. 12. Therefore brethrens we are debtors, if Christ hath freed you from the penalties, how aught you to subject yourselves to the precepts? if he have delivered you from the curses, how aught you to study the commands? if he paid our debt of sin, certainly we own a debt of service. This was the great end of our redemption, Tantum abest, ut bene et sancte vivendi studium fides extinguat, ut etiam illud crete, et inflammet in nobis, etc. Confess. Gas. he redeemed us from bondage to freedom, from slavery to service: that which Christ hath redeemed us to, he cannot be said to redeem us from; but he hath redeemed us to service, and therefore cannot be said to redeem us from service. Indeed he hath freed us from the manner of our obedience, but not from the matter of our obedience, etc. We now obey but it is from other principles, by other strength, to other ends, than we did before. The principles of obedience, before they were legal and servile, now they are filial and Evangelicall. As the Law was given with Evangelicall purposes; so it is kept with Evangelicall principles; principles of Faith, Love and Delight, which causes the soul to obey, and facilitates all this obedience; the love of Christ constrains, 2 Cor. 5.14. 2 Cor. 5.14 yet is the obedience free. Love knows no difficulties; things impossible to others, are yet easy to them that love. The grounds of obedience that differs before the ground was fear, now love. The strength before was our own, now we have Communion with the strength of Christ, joh. 3.21. our works are said to be wrought in God by Union with him; and by Communion with him, as we can do nothing without him, so we can do all things through him strengthening us. And this strength he hath promised, Deut. 26.18. The Lord hath avouched thee to be his people, as he hath promised, and that thou shouldest keep all his Commandments, and he tells us, Isa. 26.12. That he worketh all our works in us, and for us, all the required works of Grace in us, & of duty for us. The ends before were for instification and life; Justificati potius in lege quam sub lege. Aug. Justificati amici legis efficiuntur. Ambros. Renati sunt sub lege, non invite, said voluntarte. now they are for other ends, to glorify God, to dignisie the Gospel, declare our sincerity, to express our thankfulness. Before they obeyed but out of compulsion of conscience; now out of propensions of nature, which so far as it works, works to God, as naturally as stones move downward, or sparks fly upward. Thus you see how we preach the Law, not in opposition, but subordination to the Gospel, which we shall show at large afterwards. Let it be than in the last place to exhort you all, Use. 3 that you would judge of the Law aright, and than let it be your care to maintain it. Let not Moses take place of Christ; but yet make a right use of Moses. When works and obedience come in the right place, the Law in the right place, than is it holy, just, and good: But if we use it as our life, than we trample the blood of Christ under foot, and make his life and death in vain; let the servant follow the master, Moses Christ, the Law Grace, obedience faith, and than all act their proper and designed parts. You know what Zachariah saith, Luke 1.74, 75. You were redeemed that you might serve, that you might live unto him that died for you. Reason from mercy to duty; not from mercy to liberty. O beware that the great things of Christ do not make you more careless! take heed of abusing mercy. It were a sad thing if we should abuse the Grace of Christ. The justice of God prevails with others, o! but God would have his bowels, his mercies to prevail with you, Rom. 12.1. I beseech you through the mercies of God, offer up your souls and bodies a living sacrifice. Saints reasonings are from engagements of mercy, to inlargements in duty, 2 Cor. 5.14. and 2 Cor. 7.1. Having such precious promises, let us purge ourselves from all corruption of flesh and spirit. None but venomous spirits, will spider-like suck poison from such sweets, draw such consequents from mercy, as may be encouragements to sin. It were a sad thing, 1. if we should be more slack and sluggish, if that which should quicken, doth slacken our hands, when a man shall say in his heart, Christ died, I need not pray so much, Christ hath done all, therefore, I need do nothing: this should strengthen, and doth this weaken your engagements? this should heighten, and doth this lessen your engagements? this should quicken, and doth it dead your hearts? it should inflame, and doth it cool your spirits? what a sad thing is this? but worse, 2. If we should draw arguments to sin by mercy: shall that become a spur, which should be the greatest curb? Shall we sin because grace abounds? Rom. 6.1. There is mercy with thee that thou mayest be feared, saith the Psalmist: not that I may sin, but serve. You that the Law hath sent to the Gospel, let the Gospel again sand you to the Law; study now your duty: abundance of mercy calls in for abundance of duty. If God had not abounded in mercy, what had become of us? And hath he abounded in mercy? O than let us abound in duty; obey for God's sake who gives his Son; for Christ sake who hath given himself, that you might give yourselves to God. Obey for faith's sake, which is dead without obedience. It is the cry of faith, Give me children, else I die. Obey for professions sake: adorn the Gospel of our Lord and Saviour jesus Christ. Non praestat fides, quod praestitit infidelitas. What a shame it should be said of us, that faith cannot do that which infidelity is able to do? What will Turks and Mahometans say, Ecce quales sunt qui Christum colunt! Behold, these are the servants of the crucified God they profess Christ, and yet will swear, yet will sin against Christ. What will Papists say? These are they which preach faith, and yet strangers to obedience, and live in sin. Rom. 8.4. Let the righteousness of the law be fulfilled in us; not walking after the flesh, but after the spirit, Rom. 4.8. The law is a Royal law; James 2.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lex regia est via Regia, quae obliquis viarum diverticulis opponitur. Beza. If we observe the royal law according to Scripture, saith james, you do well, james 2.8. It is a royal law; live royally above the rank of men in obedience. Receive not the grace of God * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. frustra. hoc est, nullo fructu, vestro damno. in vain, 2 Cor. 6.1. If ye receive it not in vain, you will have power to will, and power to do; you will prise grace, and walk thankfully. It was wittily spoken of one, there is some truth in it; Live as though there were no Gospel; die as though there were no law; pass the time of this life in the wilderness of this world under the conduct of Moses; but let none but joshua bring thee over to Canaan the promised Land. It agrees thus fare with Scripture, Moses was a man of the law, he gave the law, and he is often taken for the law; they have Moses and the Prophets, Luk. 16.29. And there is one that shall condemn you, even Moses in whom you trust, joh. 5.45. joshua was a type of Christ; his name signifies so much: he was jesus, so called, Heb. 4.8. If jesus, that is, joshua, could have given them rest: Moses must lead the children of Israel through the wilderness; but joshua must bring them into Canaan. So while you are in the wilderness of this world, you must walk under the conduct of Moses; you must live in obedience to the law, but it is not Moses, but joshua; not works, but faith; not obedience, but Christ must bring you into Canaan. Do what you can while you live; but be sure to die upon Christ's score. And thus much shall serve for the first Position; That the substance of the law is a rule of obedience to the people of God, and that to which they are to conform their lives and walkings, now under the Gospel. And this we have proved by Scriptures, by a cloud of witnesses, the concordant testimony of some, and might of all the Reformed Churches: we have strengthened this by many Arguments, and given you some Applications of it. We are now come to the second Position which we laid down in Answer to the Query which will be more knotty; but if we shall be able to make it good, it will at once vindicate the Law, and strike down those many erroneous Opinions that are on foot against it. The Position is this. That there was no End or Use for which the Law was given, Posit. 2 but might consist with grace, and be serviceable to the advancement of the Covenant of grace. And this I hope you shall see made good, and than you will see Gospel in the Law: And that the Law is not that which men give it out to be; opposite to the Gospel and Grace: but may consist with Grace, and be serviceable to the advancement of Grace. Now in the prosecution of this we will observe this Method. 1. We will show you the chief and principal ends for which the Law was promulged, or given. 2. We will show you how those ends may consist with Grace, and be serviceable to the advancement of the Covenant of Grace; and therefore may remain under Grace. 3. We will answer those Objections which may be made against this Position. 4. We shall in a few words sum up all in some brief Application. 1. My first work is to sum up the chief and principal ends for which the law was given or promulged. There are two main ends for which the law was promulged. Duplex usus legis Politicus. 1 Tim. 1.8. Theologicus. 1. One was political. Vsus Theologicus, vel est 2. The other Theological or Divine. in justificandis. vel in justificatis, etc. de quibus consul Chem. de usu legis. 1. The first, viz. the political use of it, which the Apostle seems to hint at in the 1 Tim. 1.8, 9 Knowing this that the law is not made for a righteous man; but for the lawless and disobedient; for the ungodly, and for sinners, for unholy and profane; for murderers of fathers & mothers, and for man-slayers: that is, it was made for them; if not their rule, that it should be their punishment. This is the political use of the Law. 2. A second great end, and that is Divine, or Theologicall: and the Divine end and use of the law is twofold. 1. In those who are not justified. 2. In those who are justified. 1. In those that are to be justified, or the use it hath in reference to justification. First, to discover sin. Secondly, to humble for sin; and by that drive us to Christ. 2. In those that are justified. First, it is a Doctrine to direct to duties. Secondly, as a Glass to discover the defects of them, that so we might be kept humble and fly to Christ; where there is mercy to cover, and grace to cure all sin. Thirdly, as a restrainer and corrector of sin. Fourthly, as a reprover of sin, 2 Tim. 3.16. I shall for the present but lay down the principle and main ends, for which the law was promulged. 1. To restrain transgression; to set bounds and banks to the cursed nature of man fallen; not only by discovering sin, but the wrath of God; tribulation and anguish to every soul who doth evil, Rom. 2.8, 9 We read in Gal. 3.19. That the law was added because of transgression. And this place Hierome and chrysostom understand of the restraint of transgression. The law may restrain sinners, though it cannot renew sinners; it may cohibit and bridle sin, though it cannot heal and cure it. Before God gave the law sin had a more perfect reign; by reason of the darkness of men's understanding, and security of their hearts, Rom. 5.13, 14. Death reigned, and so sin from Adam to Moses. As the Apostle showeth. And therefore God might give the law to discover, not only that they sinned in such courses wherein they walked; but to discover to them also that heavy wrath of God which they drew upon themselves by sin, which might work so fare as to restrain men in the course of sin; and to hinder sin that it could not now have so complete, and uncontrolled a dominion and reign in the soul. Though it did still reign, for restraining grace doth not conquer, though it doth suppress and keep down sin; yet it should not have so full, so complete, so uncontrolled a dominion in the soul: the sinner should be in fear, and that will serve to restrain men in ways of sin, though not to renew the sinner. If God had not given a severe and terrible law against sin, such is the vileness of men's spirits, they would have acted all villainy: the Devil would not only have reigned, but raged in all the sons of men. And therefore as we do with mad Beasts, Wolves, or Lions, etc. we bind them up in chains, that they may not do that mischief, which their inclinations carry them to: so the law chains up the wickedness of the hearts of men, that they dare not fulfil those lustful inclinations which are in their hearts to do. And blessed be God that there is this fear upon the spirits of wicked men; otherwise there were no living in the world; one man would be a devil to another; every man would be a Cain to his brother, an Ammon to his sister, an Absalon to his father, a Saul to himself, a judas to his master: for what one man doth, all men would do, were it not for restraint upon their spirits. Naturally, sin is passed both sense and shame too: there would be not who, no stay, no bank or bounds to sin; every man would be as a devil to another; and therefore we have cause to bless God, that he hath given a law to restrain transgression; that if men will not be so good as they should be, yet they might be restrained, and not be so bad as they would be. Were it not for this, and that awe that God hath cast upon the spirits of wicked men by it, there would be no safety; the fields, the streets, your houses, your beds, would have been filled with blood, uncleanness, murder, tapes, incests, adulteries, and all mischiefs. If therefore no law, Thou shalt not murder; men would make every passion a stab: if no law, Thou shalt not steal; men would think theft, cozenage, cheating oppression, good policy, etc. and the best life ex rapto vivere, to live on other men's sweat: if no law, Thou shalt not commit adultery; men would defile their neighbour's bed, and commit all wickedness. And therefore hath God given a law to set bounds and banks to defend us, against the incursions, and breaches that sin would make upon us. He that sets bounds and banks to the raging Sea, which otherwise would overflow the Land, doth set also bounds and banks to men's sins, and sinful affections. It is no less wonder that the deluge of lust and corruption in men, doth not break forth to the overflowing of all banks, than that the Sea doth not break forth upon us, but he that sets bounds to the one, doth also bound and restrain the other. That's the first end. Secondly, The Law was given to discover & reveal transgressions, and that I conceive is the proper meaning of that place, Gal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. H. e. ut homines intelligerent patefactis transgressionibus, sola Dei gratia quam Abrahamo promiserat, servari, ac proinde omnes in Christum respicerent. Beza. in locum. 3.19. The Law it was added, because of transgressions, that is chief, that the Law might be instar speculi, like to a glass to reveal and discover sin, and so the Apostle, Rom. 7.7. Is the Law sin? God forbidden. Nay, says he, I had not known sin but by the Law, for I had not known lust, except the Law had said, Thou shalt not covet. And this the Apostle seems to speak also, in Rom. 5.20. The Law entered that the offence might abound, that is, that sin might appear exceeding sinful. This is another end, God gave the Law, to open, reveal and convince the soul of sin. And this was with reference to the promise to grace and mercy. And therefore God gave the Law after the promise, Lex morbum manifestat, evangelium medicum monstrat. Alst. to discover sin and to awaken the conscience, and to drive men out of themselves, and bring them over to Christ. Before he gave the Law, men were secure and careless, did not esteem of the promise, and the salvation the promise offered; they saw not that necessity of it. And therefore God gave the Law to discover sin, and by that our need of the promise, that so the promise and Grace might be advanced. God in giving the Law did but pursue the purpose of mercy he had in giving the promise, by taking a course to make his Gospel worthy of all acceptation, that when we were convinced of sin, we might look out for, and prise a Saviour; when we were stung with the fiery Serpent, we might look up to the brazen Serpent— and in this God did but pursue the design of his own grace. Thirdly, The Law was given to humble men for sin, and this is a fruit of the former, Rom. 3.19, 20. Now we know what ever thing the Law saith, it saith to them that are under the Law, that every mouth might be stopped, and all the world might become guilty, that is, sensible of their own guilt, for we were not less guilty before, but now by the Law men are made sensible of their own guilt, for saith the Apostle, By the Law is the knowledge of sin, Per legem peccati agnitio, per evangelium peccati aboliti●. Alsted. etc. So in Rom. 4.15. Where there is no Law, there is no transgression, that is, no transgression doth appear, where no law to discover it, or no transgression will be charged upon the conscience, where no Law to discover sin; And this seems to be excellently set out in Rom. 5.13, 14. Until the Law sin was in the world but sin is not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza, non putatur: alii, non consetur, non aestimatur: vetus interpres, non imputatur. imputed where there is no Law, nevertheless, death reigned from Adam to Moses, etc. The meaning is, there was no less sin, or guilt and death before the Law than after, sin reigned, and death reigned over all the sons of men, and it reigned the more, because it reigned in the dark, there was no Law given whereby to discover and reveal it to them, and to help to charge sin upon them. And so he saith; Cum aperte proponeretur lex, clarum fuit peccatum, cum , peccatum minus compunxit conscientiam. Ante legem propositam nemo peccavit ad similitudinem Adae, qui de fructu commedit ipsi externa voce prohibito. Cham. myro. in loc. Sin is not imputed where there is no Law, that is, though sin and death did reign, yet men were secure and careless, and having no Law to discover sin to them, they did not charge their hearts with sin, they did not impute sin to themselves. And therefore God renewed the Law, and promulged the Law in Mount Sinai, to discover and impute sin to men, to charge them with sin. I will give it you in this similitude. Suppose a Debtor to own a great sum of money to a Creditor, and the Creditor out of mere mercy should promise' him to forgive him all the debt, yet after this should sand forth Officers to Attach and Arrest him, one would think surely this man is contrary to himself, he hath repent of his former promises, when yet he is the same and reputes of nothing, only desires that his mercy might be more conspicuous and advanced in the thoughts of the Debtor, and therefore suffers him to be brought to these extremities, that mercy might more clearly appear, that he may be more thankful. The case is the same between God and us, We are deeply indebted unto God; And to Abraham, and us in him, God made a promise of mercy, but men were secure and careless, and though they were guilty of sin, and so liable to death, yet being without a Law to evidence sin and death to their consciences, they could not see it such a mercy as it was to have a pardon. Thereupon God published by Moses, a severe and terrible Law, to discover, accuse us, and condemn us for sin, not that he intended the sentence should take hold, for than God should be contrary to himself; but that hereby guilt being made evident, our mouths stopped, we might fall down and acknowledge the greatness and richeses of free grace and mercy. And thus it was in job: as you see fully in job 33.16. to the 31. Gal. 3.22. The Scriptures concluded all under sin, that the promise by faith, etc. might be given to them that believe. 4ly. The Law was given for a direction of life, a rule of walking to believers. And this I shown you at large in the former Position, That the law was a rule of walking, Plane dicimus decessisse legem, quoad onera, non quoad justitiam. Aug. though the law for burden is taken away, yet not for obedience; And if it were needful I might pursue to strengthen this to you. The moral Law is perpetual and immutable, this is an everlasting truth, the creature is bound to worship and obey his Creator, Lex est inflexibilis vivendi regula. Calvin. and so much the more bound as he hath received greater benefits. And this is a truth as clear as the light, and surely to be free from obedience, is to be servants unto sin, as I have showed at large. Fiftly, The Law was given not only as a Director for duties, but as a glass to discover the imperfections of them, that so we might be Kept humble and vile in our own eyes, and that we might live more out of ourselves, and more in Christ, that we might fly to Christ upon all occasions, as a defiled man to the fountain, to be washed and cleansed, in whom there is mercy to cover, and grace to cure all our infirmities. Sixtly, Lexdocendo, admonendo, objurgando corrigendo ad omne bonum opus nos format. Calvin. The law was given as a Reprover and corrector of sin, even to the Saints, Isay, to discipline, and reprove them for it, 2. Tim. 8.16. All Scripture is profitable for doctrine and reproof, and this part of Scripture especially for these ends, to be instar verberis to correct and chastise wantonness, to reprove and correct for sin. Seventhly, The Law was given to be a spur to quicken us to duties; The flesh is sluggish, and the Law is instar stimuli, of the nature of a spur, or goad to quicken us in the ways of obedience. And so you see the first thing, the ends wherefore the Law was given. 2. I am now to show you that there was no end wherefore the Law was given; but might consist with Grace, and be serviceable to the Covenant of Grace, and therefore may remain under Grace. 1. It was given to restrain transgressions, and it is of the same use now; and takes place to restrain wicked men in sin, though it have no power to renew and change them; fear may restrain, though it cannot renew men; fear may suppress sin, though alone Faith doth conquer and overcome sin, etc. The Law may chain up the Wolf, but the Gospel changeth the Wolvish nature, the one stops the stream, the other heals the fountain; the one restrains the practices, the other renews the principles. And who doth not see this the ordinary fruit of the Law of God now? It was the speech of a holy man, That our Cain hath not killed his brother Abel; that our Ammon hath not deflowered his sister Tamar; that our Reuben hath not gone up to his father's couch; that our Absalon hath not conspired the death of his father. It is because God restrains them, therefore was the law added, and therefore for this use it continues, to restrain wicked men, to set bounds and banks to the rage of men's lustful hearts. 2. The law was given to discover and reveal transgressions, and this might stand with grace, nay, it serves to advance it, and it still continues for this end, even to discover and reveal transgressions to us, to make sin and misery appear, and by that to a waken the conscience to fly over to Christ. Hence the Apostle, Gal. 3.19. Wherhfore serveth the law, why saith he, it was added because of transgression, till the seed should come, unto whom the Promise was made. Some take seed here for the faithful, & make this the meaning, that so long as there are any to be brought unto Christ, so long there will be use of the law to discover sin, both 1. in the unregenerate, Qui ex lege Mosis conscientiam pungit ut Christo praeparet, is non pro fide legem, pro Christo Mosen, aut quicquam Evangelio contrarium docet, sed is tantum qui legis operibus hominem justificari docet. Chamier. that they may fly to Christ, and 2. in those who are renewed, that they may learn to cast all their faith, hope, expectation, on him still; but whether that interpretation will hold or not, yet this holds firm; that the law doth remain for this use, to discover sin to us, Rom 4.15. Where no law is, there is no transgression, that is, none discovered, where no law to discover sin, sin doth not appear: So Romans 5.20. The Law entered that the offence might * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Erasm. ut abundare, ut amplificaretur. Beza. ut auctior firet quam private. abound, not only to discover sin, but to make it appear exceeding sinful. And the Apostles words put all out of question, Rom. 7.7. I had not known sin but by the Law, which was the revealer of sin to him, and in the 13. verse. But sin that it might appear sin, working death in me by that which is good, that sin by the commandment might appear exceeding sinful. So that you see the Law doth still remain in this use to discover sin to us, I had not known concupiscence, and so of any other, if the Law had not said, Thou shalt not covet. And this it doth after grace too, that which was sin before, is sin now, grace doth not altar the nature of sin, though it do free us from the fruits and condemnation of it. 3. It was added to humble us for sin. And this also consists with grace; and it still remains in that use, though this be denied by some: sin is the great ground of humiliation: and that which is a glass to discover sin, must needs upon discovery of it, humble the soul for it. And for this you may read, Lex inservit evangelio ut indicata certissima ex operibus damnatione, praeparet quemque ad quaerendam gratiam. Chamier. Rom. 3.19, 20. Gal. 3.22. In which regard it may be said, the law is not against the promises, Gal. 3.21. Is the law against the promises? God forbidden. But the Scripture hath concluded all under sin, that the promise through faith might be given to them that believe. Mark you: there the Apostle saith, the law is not against the promises; for those affirmative interrogations, are the strongest negations. And he shows why the law is not against the promise, because it is subservient to the promise: why how that? he shows, because it concludes us under sin: that is, it doth humble us, convince us of sin, that so the promise might be given: and hence it is said in the 24. verse, Lege pareum in locum. The law is our Schoolmaster to bring us unto Christ; he speaks of the same law of which he did before, which seems by the 22. verse, to be the Moral law: and how is this the Schoolmaster, but by lashing us, humbling us for sin, and driving us to Christ? Or admit that it were the ceremonial law which were said to be the Schoolmaster; yet the Moral law was the rod: the Master doth little without the rod, nor the Ceremony except the Moral law did drive them to the Ceremonial, which was than Christ in figure, as it doth now drive us to Christ in truth. And thus the Law still remains, as an instrument in the hand of the Spirit to discover sin to us, and humble us for it, that so we might come over to Christ. If the avenger of blood had not followed the murderer, he would never have gone to the City of refuge: if God should not humble us, we should never go to Christ. A tender of Christ, and pardon before men be humbled, is worth nothing. Men do by this as those who were invited to the Supper; they made light of it: so they make light of a pardon, of the blood of Christ; but when once God hath discovered sin; when the law hath come upon us as on Paul, with an accusing, convincing, humbling, kill power: O than Christ is precious, the promise precious, the blood of Christ precious. And I conceive this was the main end God gave the Law after the promise, to advance the promise. Men had not known the sweetness of Christ, if not tasted of the bitterness of sin. 4. The law was given for a direction of life, and so it doth still remain; as I have fully proved to you. Though we be sons, Abrogata lex non quoad obedientiam, sed quoad maledictionem. Chamier. and are willing to obey, yet we must learn how to actuate this willing disposition. I say, though we are sons and are guided by the Spirit, and in our love to God are ready to all services; yet we need that the Word should be a light unto our feet, and a lantern unto our paths: God hath made you sons, and he hath given you an inheritance; and now he gives you a Rule to walk by, that you might express your thankfulness to him for his rich mercy. Your obedience is not the cause and ground of his adoption; but the expression of your thankfulness & duty you own to God who hath adopted you. Lex opermn exigit impletionem legis, tanquam conditionem antecedentem, lex gratiae opera non admittit, vifis ut conditiones consequentes. Lege Chamier. ad finem. cap. 3. l. 15. Tom. 5. God therefore did not give the Rule, and afterwards the Promise; but first the promise, and than the Rule, to discover that our obedience was not the ground of acceptance; but a declaration of our thankfulness to God who hath accepted us. So that as it doth remain a Rule of walking, yet in Christ: It must be our rule in Christ; we must obey by the strength of Christ: you must begin obedience from Christ, you are not to work for your interest, but get an interest that you may work. The law, say some of our Divines, was given with Evangelicall purposes, that is, with purposes subservient to the Gospel; and I say, it must be obeyed with Evangelicall principles; principles from Christ. The Law shows us but what is good, it gives no power to do it. It is lex spiritualis, a spiritual law; holy, just, and good; but it is not lex spiritus, the law of the spirit; this is alone in Christ, Rom. 8.2. The law shows you what is holy, but cannot make you holy, while it is a rule without us; it cannot make us holy, it must be a rule within us. The law is a principle within us first, and than a pattern without us: we are not made holy by imitation, but by implantation. But that principle within sends you thither as to the rule without; after which you should conform your lives without: when the law is once your principle, it than becomes your pattern. 5. It was given us as a glass to discover our imperfections of duty, and that remains; there you see the imperfections of your duties, of your graces, & obedience; and by that you are kept close to Christ; you are kept humble: this casts you out of yourselves, and casts you upon the hold of Christ and the Promises. And thus in brief you have seen two of these things propounded, done; you have seen the main ends and uses for which the law was set up: you have seen how these ends were not only consistent with Grace, but might be serviceable to the advancement of Grace. We are now come to the third thing propounded, to answer Objections; and than we will shut up this first and main Query with some Application. We are now to deal with the third thing, the answering of Objections. 1. Object. We read that the Law was set up as a Covenant, and in that use certainly it could not stand with Grace, and therefore there were some ends and uses wherefore the law was given that are not consistent with Grace. Now that it was set up as a Covenant, these places seem to declare, Exod. 19.4.6. Now therefore if you will obey my voice indeed, and keep my Covenant, than you shall be a peculiar people;— But yet more plainly in Deut. 4.13. And the Lord declared to you his Covenant, which he commanded you to perform, even ten Commandments; and he wrote them upon two Tables of stone. jer. 31.31, 32. Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of judah. Not according to the Covenant I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt. But this shall be the Covenant: I will put my laws into their hearts. So Heb. 8.7, 8, 9 For if the first Covenant had been faultless; than had there been no place for another. These places seem to speak very plainly, that the law was given as a Covenant of works to the jews. And as a Covenant of works it could not consist with Grace; and therefore there were some ends wherefore the law was set up, which were not consistent with Grace. Now than for the clearing of these places, there hath been laid down by Divines divers distinctions of Covenants. Some have set down these three. 1. A Covenant of Nature. 2. A Covenant of Grace. 3. A mixed Covenant consisting of Nature and Grace. Others set down these. 1. Foedus naturae. The Covenant of nature: or, that Covenant which God made with man in Innocency. 2. Foedus promissi: or the Covenant of the promise, as some; the Covenant of grace, as others; which was made with Adam after his fall, in those words; The seed of the Woman shall break the Serpent's head, and renewed to Abraham in the 15. of Gen. but more clearly in Gen. 18.18. In thy seed shall all the nations of the earth be blessed. And this is the same in substance with the Covenant of grace. 3. Foedus operis. The Covenant of works which was made with the jews, as they interpret those places, Exod. 19.4.6. Deut. 4.13. Others again, that make these three Covenants. 1. Foedus naturae. The Covenant of nature made with Adam. 2. Foedus gratiae. The Covenant of grace made to us in Christ. 3. Foedus subserviens. Or the subservient Covenant, which they say, was the Covenant made here to the jews, merely in way of subserviency to the Covenant of Grace in Christ. A preparing Covenant, to make way for the advancement of the Covenant of Grace in Christ: which as a Covenant is gone, though the subserviency of it doth still remain. Others there are that say, There were never any but two Covenants made with man: one of Works, the other of Grace. The first in innocency, the other after the fall. But yet this Covenant of grace was so legally dispensed to the jews, that it seems to be nothing else but the repetition of the Covenant of works. In respect of which legal dispensations of it, the same Covenant under the law is called a covenant of Works; under the Gospel, in regard of the clearer manifestations of it, it is called a covenant of grace; but these were not two distinct covenants, but one and the same covenant diversely dispensed. And that the law could not be a covenant of works properly taken; I will give but these Arguments. That I conceive cannot be said to be a covenant of works whereby a holy God is married to a sinful people; Argu. 1 but by this covenant, God was married to such, jer. 31.31, 32. And therefore could not be a covenant of works. That can never be said to be a covenant of works, Argu. 2 which had mercy in it to sinful men, but this had: it was set up with merciful purposes, with subserviency to the Gospel, as the Apostle shows at large in Gal. 3. Ergo. If the law were given as a covenant of works, Argu. 3 than were it opposite, and contrary to the promise; but that the Apostle shows it is not, Gal. 3.22. Is the law against the promise? God forbidden. But if it were set up as a covenant of works, than were it diametrically opposite to it; for if of works, than not of grace.— Ergo. That can never be a covenant of works which was added to the covenant of grace: Argu. 4 but the Apostle shows the law was added to the promise, Gal. 3.19. Now if it had been added as a Covenant, than it would overthrew the nature of the promise; it was so added, as that the nature of the promise might be preserved: but if any thing of works were here, it would clean overturn grace, and overthrew the nature of the promise. Therefore it was not added as a covenant, nor was it added by way of ingrediencie to the promise; as if we had been to be justified partly by working, partly by believing; for that overthrows the freeness of the promise, If of works, than it is not of grace. But it was added by way of subserviency to the promise, as the Apostle saith here it was added because of transgression. It was so added to the promise, or covenant of grace as to help and advance, not to subvert and destroy it. And therefore could not be added as a covenant of works. The fifth Argument may be taken from Gal. 3.17. Argu. 5 where the Apostle shows that the law which was four hundred and thirty years after the promise, could not disannul or make the promise of none effect. But if God had set up the law as a covenant, it would have disannulled the promise; nay and it would have declared God changeable, which cannot be; for saith the Apostle, Gal. 3.20. God is one; he is the same in his grace and purpose to sinners, though he seem by giving the law after the promise, to repent of his former mercy, and by this to cancel, or repeal what he had done: yet it is no such matter, God is one, he is the same in all. This covenant was established by oath, Heb. 6.17, 18. Psal. 110.4. Heb. 6.17, 18. And when God swears, he cannot repent, Psal. 110.4. Now if God set up this as a Covenant after he had given the promise; either this would have showed mutability in God's will, or contradiction in his acts, which cannot be. And therefore it could not be a covenant of works. If it were God's purpose to give life and salvation to the lost sons of men by a covenant of Grace, Argu. 6 than he never set up the law as a covenant of works for that end. But this was his purpose, etc. as the Apostle in Gal. 3.18. If the inheritance be by the law, than it is not by the promise; but God gave it to Abraham by promise, etc. As if he had said, It was never God's end to give life by the law, for he had given it before another way, namely, by promise. And therefore never intended this the way. If the law were a covenant of works, Argu. 7 than were the jews under a different covenant from us, and so none were saved, which the Apostle gainsays, Act. 15.11. We believe through the grace of Christ to be saved, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as they: or else they are both under a covenant of works, & a covenant of Grace. But that they could not be, they are utterly inconsistent. Ergo. God never appointed any thing to an End, Argu. 8 to which the thing appointed is unserviceable & unsuitable: but the law was utterly unserviceable and unsuitable to this End, to give life and salvation: the Apostle tells us, the law could not do it, Rom. 8.3. And in Gal. 3. If there had been a law given that could have given life, which implies it could not do it, and therefore God never set it up for that purpose. It could never suit with God's heart to sinners to give a covenant of works after the fall; because man could do nothing, Argu. 9 he was dead, etc. Besides, it was contrary to the nature of a covenant, man was impotent, and could not stand a party in covenant with God.— Besides, if you do but consider the nature of a covenant of works, you will see plainly an impossibility that the law should be a covenant of works. 1. Lege Ames. de applicatione Christi. Faedus operis est faedus amicitiae, faedus gratiae est faedus reconciliationis,— Ames. The covenant of works is a covenant between two friends. It is a covenant of friendship; but God could not make such a covenant with fallen man: we were enemies, we were guilty sinners: and therefore a covenant of friendship could not be made: Indeed there might be a covenant of Grace made with him, for that is a covenant of reconciliation, & such a covenant might be made with enemies; but there could not be a covenant of works made, for that is a covenant between friends; and such we were not after the fall. 2. The Covenant of works was a Covenant, wherein each party bade his work; It was a conditional Covenant we had something to do, if we expected that which was promised. But now such a Covenant God could not make with man after his fall; because man was not able to stand to the lowest terms, to perform the meanest condition. And therefore. 3. The Covenant of works was a Covenant no way capable of renovation; if you once broke it, you were gone for ever. But now this Covenant which God made with them was capable of renewing, and they frequently renewed Covenant with God. And therefore this could not be a Covenant of works. So that by this which hath been spoken, you see plainly that this could not be a Covenant of works which God made with the jews. Object. But you will say; Object. A Covenant it was, and so it is called: And if it were a Covenant, than was it either a Covenant of works, or a Covenant of Grace, or else datur tertium, there is some third, some middle Covenant: but there is no middle Covenant, nor is it a Covenant of Grace, and therefore it must needs be a Covenant of works. If by a third Covenant, Answ. 1 be meant a middle Covenant, consisting partly of works, Medium participationis. and partly of Grace, under which the jews were, and by which they were saved, I utterly deny any such Covenant. For there was no such Covenant ever made with man fallen, neither can there be any medium, between works and Grace, the Apostle speaks that plainly, if of works, than not of Grace. If they had been to do any thing in relation to life, though never so small, and though the Gospel had been to do the rest, yet had it been a Covenant of works, and had been utterly inconsistent with the Covenant of Grace. For * Gratia nullo modo gratia, nisi omni modo gratia. Aug. Grace can no way be called grace, if not every way grace: if there were any thing of man's bringing, which were not of Gods bestowing, though it were never so small, it would overturn the nature of grace, and make that of works which is of grace. If a man should ask but a penny of us, to the purchase of a kingdom, though he should give us the rest, yet would that penny hinder it from being a mere gift and grace. So it is here, etc. And therefore a middle Covenant I cannot allow it. There are two other opinions which I will propound to your thoughts: Some that think it neither a Covenant of works, nor of Grace, but a third Covenant distinct from both; others that think it a Covenant of Grace, but more legally dispensed. 1. Some there are that do think it to be a third Covenant; A manuductory, preparatory or subservient Covenant. Chameron. de triplici faedere. A Covenant, I say, that was given by way of subservency to the Covenant of Grace. For the better advancing, and setting up of the Covenant of Grace; and those who hold this, do say there are three distinct Covenants, Foe●us. 1. Naturale. 2. Gratuitum. 3. Subserviens. which God made with mankind. 1. The Covenant of Nature. 2. The Covenant of Grace. 3. The Subservient Covenant. 1. The Covenant of Nature, and that was whereby God required as the Creator of a creature, perfect obedience to all his Commandments, with promise of a blessed life in Paradise if he obeyed, threatening eternal death if he disobeyed the command, and to this end, to declare how virtue pleased, and sin displeased him. 2. The Covenant of Grace, whereby he promiseth pardon and forgiveness of sins, and eternal life, by the blood of Christ, to all those that should embrace him, and this to declare the richeses of his mercy. 3. The Subservient Covenant, which is called the old Covenant, whereby God did require obedience of the Israelites, to the Moral, Ceremonial, and judicial Laws, upon promise of all blessings in the possession of Canaan, and threatening curses and miseries to them that did break it, and this to this end, that he might raise up their hearts, to the expectation of the Messiah to come. And this subservient Covenant, or old Covenant, is that which God did strike with the people of Israel in Mount Sinai, to prepare them to faith, and to inflame them with the desire of the Promise, and the coming of Christ, and to be as it were a bridle of restraint, to cohibit them from sin, till that time that he should sand the Spirit of Adoption into their hearts, and govern them with a more free spirit. This Covenant, of which the Moral Law is said to be a part, and which is called here the subservient Covenant under which the jews were, is shown at large (by the Author named) to be a third and distinct Covenant, between the Covenant of Nature, and the Covenant of Grace. And who ever will have recourse unto that Tractate of his shall see he lays down both the agreements and differences it hath from the Covenant of Grace and that of Nature. And in regard it may be the thing hath not been observed by all, and many who have not the Author by them, And others if they had it could make no use, neither receive any benefit of it, for their sakes chief. I will lay down not all, but the main heads of agreement, and difference, that this Subservient Covenant hath with the Covenant of Nature and Grace. And we will first show you its agreements and disagreements with the Covenant of Nature. The agreements are these. 1. In both these Covenants, one party Covenanting is God, the other man. 2. That both have a condition annexed to them. 3. That the condition for the general is the same; Do this, and Live. 4. That the promise in the general is the same too; Paradise and Canaan. These are the agreements. We will now show you their disagreements. 1. The Covenant of Nature was made with all men, this subservient Covenant alone with the Israelites. 2. The Covenant of Nature doth bring us to Christ, but not directly by itself, but obliquely and per accidens: but the old Covenant, or the subservient Covenant, doth properly, and per se, bring unto Christ, for it was the true and proper scope which God aimed at in giving of it. God did not make the Convenant of Nature with man, that he being burdened with the weight of it should go to Christ. In giving that, God aimed at this, to have that which was his due from man. But in this subservient Covenant, God doth require his right for no other end, than that man being convinced of his weakness, and impotency might fly to Christ. 3. The Covenant of nature was made with man, that by it men might be carried on sweetly in obedience; for it was engraven in their hearts. But the subservient Covenant was made that men might be compelled to obedience; for it did naturally beget to bondage, Gal. 4.24. 4. The Covenant of nature was to be eternal, but this subservient Covenant was to be but for a time. 5. The Covenant of nature had not respect to the restraint of outward sins, neither in his principal use nor less principal, but the old Covenant in his less principal end had, Exod. 20.20. 6. The Covenant of nature was engraven in the heart, but the other written in tables of stone. 7. The Covenant of nature was made with Adam in Paradise; this subservient Covenant in Mount Sinai. 8. The Covenant of nature had no mediator, but this subservient Covenant had a mediator, viz. Moses. 9 The one was made with man perfect, the other with a part of mankind fallen. And these are the main agreements and differences between the Covenant of nature, and this subservient Covenant: We come now to show you the differences and agreements that it hath with the Covenant of Grace. 1. They agreed that God is the Author of both. 2. That both are contracted with fallen man. 3. That both do discover sin. 4. That both do bring to Christ. 5. That both are contracted by a Mediator. 6. That in both is life promised. 2. They differ 1. That in the subserviint Covenant God is considered as condemning sin, and approving alone of righteousness: But in the Covenant of Grace, as pardoning sin, and renewing holiness in us. 2. They differ in the stipulation or condition; the condition of the old Covenant was this, Do this and live, of the new, Believe and thou shalt be saved, etc. 3. They differ in the Antiquity. The Promise was more ancient than the Law. It is said the Law was added to the Promise, and that 430. years after the Promise was given, Gal. 3.17. 4. The subservient Covenant doth restrain, but with Coaction and servility; but the Covenant of Grace by a willing and Childlike inclination of spirit, by more freeness and naturalness of soul. 5. In the subservient Covenant the spirit of bondage is given; but in the Covenant of Grace, the Spirit of Adoption. 6. The old Covenant did terrify the conscience; this doth comfort it. 7. The object of the old was man asleep, or rather dead in sin; of the other is man awakened, and humbled for sin. 8. The one shows the way of service, but gives no strength to service; this doth both show the way, and give power. 9 Both promise' life, but the one in Canaan, the other in Heaven. Thus you see the first opinion of the two, which seems a Rational opinion, though it want the number of maintainers. The Reason in this opinion seems to be this. The Law is said to be a Covenant, as I have showed in divers Scriptures, and if so, either a Covenant of Works, or of Grace, or some third Covenant; but not a Covenant of Works, nor a Covenant of Grace, Ergo, some third Covenant. 1. Not a Covenant of works, that I have showed at large; because there was a former Covenant, a Covenant of Grace made, and this was but added to it, and not in way of opposition, but subserviency: besides, this broken was capable of renovation, which a Covenant of works is not capable of: besides, when they had broken this, they were not to be cast by it, but had liberty of appeal from the Law to the Gospel, from God's justice offended, to God's Mercy pardoning and covering, as you see they frequently did, when they implored mercy and pardon, for his name's sake; For thy name sake for give, and for thy name sake cover: under which Expositions Christ was darkly shadowed out. Again, if it were a concluding Covenant of life and death, than could they have had no mercy, no pardon, they must needs have perished; but against that the apostle speaks act. 15.11. We believe through the grace of Christ to be saved even as they: Nay, and than it had been utterly inconsistent with the Covenant of Grace. Than were there some ends and uses for which the Law was promulged which could not stand with, but were utterly destructive to the Promise and Covenant of Grace. But I have showed you there were no such ends,— And therefore it must be concluded, that it was such a Covenant under which they stood, as notwithstanding that they did stand under a covenant of Grace, and therefore it could not be a Covenant of works. This seems to be the reason of the opinion against the first, that though it be called a Covenant, yet it could not be a Covenant of works: And if so, than must it be either a Covenant of Grace, or some third Covenant. Now, 2. It will be said it could not be a Covenant of Grace; Because that our Divines do generally reckon up this as one part of our freedom that we have by Christ, to be freed from the Law as a Covenant, and if the Law were a Covenant of Grace only more Laegally dispensed, and under more Legal administrations; it might seem better to say, we are freed from the Legal administrations of it, than to say, we are freed from it as a Covenant. And therefore they saying we are freed from it as a Covenant, cannot possibly hold it to be a Covenant of Grace. I only propound you the reason this opinion holds out. And if it be neither a Covenant of works, nor a Covenant of Grace, than must it of necessity be a third Covenant. And yet this such a Covenant as doth not stand in opposition to Grace, neither is inconsistent with the Covenant of Grace; for than God should have contradicted himself, overthrown his own purpose, repent of his own promise which he had given before; and therefore it is called a subservient Covenant, which though it stand upon opposite terms, yet it hath it is subservient ends to the Covenant of Grace; and was given by way of subserviency to the Gospel, and the more full revealing of the covenant of grace, & was temporary, & had respect to Canaan & God's blessing there, in obedience to it, and not to heaven, for that was promised by another Covenant which God made with them before he entered this. And this is the reason that this first opinion holds forth, which I desire modestly to propound, not yet seeing wherein it may be injurious to holiness, or disagreeing to the mind of God in Scripture. 2. There is a second opinion, in which I found the greatest Number of most Holy and learned Divines to concur, and that is, that though the Law be called a Covenant, yet was it not a Covenant of Works for salvation; nor was it a third Covenant from Works and Grace: but it was the same Covenant for nature and kind under which we stand under the Gospel, even the Covenant of Grace, though more Legally dispensed to the jews; and it differed not in substance from the Covenant of Grace, * Foedus vetus et novum differunt, 1. Tempore continuationis, 2. loco, 3. cla●itate, 4. facilitate, 5. suavitate. Foedus vetus non quia prius, sed quia inveterascere, et succedenti praestantiori foederi decedere, et aboleri debuit. Cham. the 3. foed. Heb. 7.43. Oeconomia foederis Gr. in v. T. fuit onerosa, operosa. Alst. but in degrees, say some, in the Oeconomy and external administrations of it, say others, the jews were under infancy, therefore Pedagogy. In which regard the Covenant of Grace under the Law is called Foedus vetus, or the old Covenant, and under the Gospel, Foedus novum, or the new Covenant, Hebr. 8.8. And the one was called Old, the other New, not because it was before the other: For the Law was added to the Promise 430. years after, and therefore the Promise was before it; but it is called old, because those administrations did now wax old and decay, * Antiquatum quid et senescens. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 8. ult. were nigh to vanishing, ready to disappear, and were to give place to more new and excellent administrations. That was more obscurely administered, shadowed, and darkened with shadows, this more perspicuously and clearly; that was more Onerous and burdensome, this more easy and delightful; that in respect of the legal administrations did beget to bondage, this to Sonlike freedom. As you may clearly see in those places, Colos. 2.17. Heb. 10.1. Mat. 15.10. Gal. 3.24. Gal 4.1, 2, 3. * Non sunt parallelae distinctiones foedus vetus et faedus novum, foedus operis, et foedus gratiae, foedus legis et foedus Evangeliis utrumque enim foedus, et vetus, et novum, est foedus gratiae et Evangelii. Alsted. At cotra Chamier. 151.3. c. sect. 10.5. T. Hence one saith, the new and old Covenant, the Covenant of works (so he calls the law) and this of Grace, the Covenant of the Law and Gospel, are not parallel distinctions; for both these Covenants, are Covenants of Grace, only differing in the Oeconomy, and divers administrations of them. That they were the same Covenant for nature and kind, is alleged that in the 1. Lu. 72.74, 75. To perform the mercy promised to our forefathers, and to remember his holy Covenant. What was that? you see that in the 74. verse for substance the same with ours; That he, would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness all the days of our life. I will give you for brevity, the full draught of their thoughts, who maintain this second opinion in these five particulars. 1. There was never any more than two Covenants made with mankind, which held out life and salvation: The first was the Covenant of Works, in innocency; the other is the Covenant of Grace, after the fall. 2. There was never but one way of salvation since the fall, and that was by a Covenant of grace: God never set up another covenant of works since the fall, he puts us now to believe without working for life. 3. That yet all Adam's posterity they lie under the Covenant of works, as Adam left them after his fall, till they come over to jesus Christ. 4. That the law was never given as a Covenant of works, but added to the promise, by way of subserviency to the covenant of grace. 5. That though the law was given with merciful purposes, and subservient to the covenant of grace; yet it seems to come handed to us, as though it were the repetition of another covenant of works under which we stand. Or rather the covenant of grace under the Old Testament seems to be so legally represented as if it were a covenant of works still to us. And it is worth our observation to see how the covenant of Grace like the Sun in the firmament, hath risen up still to further and further clearness; from Adam to Moses it was very dark and obscure; from Moses to the time of the Prophets the light began to appear. After the Prophets when john began his Ministry, than the light was more clearly revealed, under the Ministry of Christ, Chameron. who revealed the bosom counsels of his Father, there were more clear and glorious manifestations of it. After Christ's resurrection and the sending of the Spirit, the book before clasped, was now fully opened, that he that runs might read. In so much that some have called the covenant of Grace before Christ, foedus promissi, the covenant of promise; and now under the Gospel the covenant of grace, in respect of the full, clear, and ample discovery of it: the shadows which before obscured it being taken away; and the whole platform of God's design of saving man by mere grace so clearly discovered, that he that runs may read it. That which stood upon opposite terms to the covenant of grace, Object. 3 cannot be said to be a covenant of grace, nor yet subservient to the covenant of grace; but must needs be a covenant of works. But the law stood upon opposite terms to the covenant of grace, Ergo. That it stood upon opposite terms it is manifest, Lex proponit justitiam et salutem cum conditione totius legis implendae, evangelium vero promittit candem fine ulla conditione. Chamier. the one commanding doing, the other believing: if you do consult with these places, Levit. 18.4, 5. Ye shall keep my statutes, and my judgements, which if a man do he shall live in them. Ezek. 20.11. I gave them my statutes which if a man do he shall live in them. Gal. 3.12. The law is not of faith, but he that doth them shall live in them. But these may be eluded, he shall live (in) them, but he doth not say he shall live (by) them; we live in obedience, but we do not live by obedience: there is much difference between them. Therefore jest this might put it of, see more plainly, Rom. 2.13. For not the hearers of the law, but the doers of the law shall be justified. And that the Apostle speaks here of the moral law he shows after, vers. 21, 22. where he discourseth of some branches of the Moral law: So Rom. 10.5, 6. For Moses describeth the righteousness which is of the law (yet he doth not say which is by the law) that the man which doth these things shall live by them, but the righteousness which is of faith speaks thus: Whosoever believes on him, shall not be ashamed, vers. 11. So that the law you see by these places seems to stand upon opposite terms to grace. And this is the Objection which you see I have raised to the height: and if this be cleared, than all is done, etc. Now against these I might oppose divers other Scriptures, which seem to speak against it. Gal. 3.11. But that no man is justified by the law it is evident, for the just shall live by faith. Again, Gal. 3.21. If there had been a law given that could have given life, verily righteousness had been by the law: that is, if the law had been able to justify or save any man, it should have done all men: God would never have sent Christ, but by the works of the law shall no flesh living be justified, Gal. 3.10. Who ever are under the works of the law, are under the curse: and if under the curse, who ever look for life by obedience to the law, than surely God did not set up this with this end, that we should have life by obedience to it. The law entered that sin might abound, saith the Apostle, and if the Law was given to show the wideness, greatness of sin; than surely not that we should be justified by obedience to it, etc. Besides, It was given four hundred and thirty years after the promise: God gave the promise of life and justification before to faith; and had he after given the law that we should have life by working, than had God been contrary to himself, changeable in his purpose, and repent of his former mercy; but not this, therefore not the other. Besides, God could not expect that we should do, that we might have life; because we were to have life before we could do: Christ saith, Quod moveor exiliter ad te, non nisi a te Domine. Chrys. Without me ye can do nothing. We have no life but of Christ, he is our life, He that hath the Son hath life, and he that hath not the Son hath not life: and dead men cannot work: we could not do that we might live, seeing we were to be made alive that we might do. Again, God never purposed life upon obedience, because he had decreed another way to confer life upon men; this you see plain, Gal. 3.11. where the Apostle debates the same thing, But that no man is justified by the law it is evident; Why, how is that evident? because, saith he, the just shall live by faith: as if he had said, God hath decreed another way to life; and therefore surely the former is not the way. But yet you will say, It seems as if the law did require us to do, and promise' life to doing: and if so, certainly the law stands upon opposite terms to grace; and therefore can neither be a covenant of grace, nor subservient to it. And if they do not stand upon opposite terms, how shall we understand this, Do this and live? For the reconciling of this opposition, and unfolding the meaning of Do this and live, I will lay down six or seven particulars to be considered of. 1. Do this and live, hath not reference to the moral law only, but to the ceremonial also (as in Levit. 18.4, 5.) which was their Gospel; especially if you look upon the ceremony, not as it is an appendix to the Moral law, but as it carries a typical relation to Christ, as every lamb slain did point out to Christ, and say, Behold the Lamb of God that taketh away the sins of the world. The Gospel was darkly administered and shadowed out by the Ceremony. 2. This was not spoken of the law abstractly, and separately considered; but of the Law and Promise' jointly; not of the Law exclusively, but of the Law inclusively, as including the Promise; as having the Promise' involved with it. 3. He doth not bid them Do and live by doing; but do and live in doing; we may live [in] obedience, though we do not, nor cannot live [by] obedience. We could not live by them, till we had life; but that is not by doing, but by believing, as Christ saith, You would not come to me that you might have life; that was not by works, but by grace. If there had been a law given that could have given life, either life that we might obey, or life upon our obedience; verily righteousness should have been by the law. 4. Some think that God after he had given the promise of life, and tendered life upon believing, he repeated the covenant of works in the law, to put man to his choice, whether he would now be saved by working or believing. And this the rather to empty them of themselves, and answer them in these thoughts, which perhaps they might think that they were able to come to life by obedience, and therefore God puts them to the trial: and jest they should think that any wrong was done to them, he gives them a repetitition of the former covenant; and as it were, puts them to their choice whether they would be saved by working or believing; that when they were convinced of their own impotency, they might better see, admire, adore, advance the mercy of God who hath given a Promise, sent a Christ, to save those that were not able to do any thing towards their own salvation. 5. Others think that Do this and live, hath reference only to a temporal and prosperous life in the Land of Canaan: if they would be conformable to that law which God had given them, and obey him in his commands, than should they live, and live prosperously in the Land of Canaan which he had given them: he would bless their basket and store, Deut. 28. etc. 6. There is another interpretation, and that is, that Do this and live, though it was spoken to them immediately, yet not terminatively, but through them to Christ, who hath fulfilled all righteousness for us, and purchased life by his own obedience. Some of these I reject, and I can close with none of these, only I propound this tariety. I will give you my own thoughts of it in brief. I grant that in the external view of them (what ever it is in truth) the Law and Gospel do seem to stand upon opposite terms, but yet these opposite terms on which the Law seems to stand, had its subservient ends to Christ and Grace. For all this was but to awaken them, and convince them of their own impotency, to humble them for it, and to drive them unto Christ. If indeed we look upon the Law separately, so it seems to stand upon opposite terms, and we may answer the question, which yet the Apostle concludes, Is the Law against the Promises? God forbidden, and say, yea it is against the Promises, as it saith, Do this and live; for if of works, than not of grace. And therefore we must so interpret this; Do this and live, that we may not make it against the Promises. Now I say, * Lex & Evangelium mutuo sibi dant manus. Pet. Mart. Lex & Evangelium sunt subordinata & opposita. Alst. if you look upon the Law separately, so it stands upon opposite terms and is against the Promise. But if you look upon it relatively, as it hath respect to the Promise, so these opposite terms have their subservient ends to the Promise and Grace. And that by convincing us of our own impotency and weakness, that we might go over to Christ and the Promise for life. I shown you this was the difference between the Covenant made with man in Innocency, and between Gods requires in the Law: In the former, God did not require obedience, that man being burdened with the weight of his work should go to Christ, but this was it God aimed at there to have that which was his due from man. But now in the Law God doth require his right for no other end, than that man being convinced of his weakness, and impotency, might fly to Christ. And therefore though do this and live be against the promise, yet if you look upon the end wherefore God said so, to discover our weakness, to humble us for it, to drive us out of ourselves; so you will see sweet agreement and subserviency to the Promise. Lex docendo & jubendo, quod sine gratia impleri non potest, homini demonstrat suam infironitatem, ut quaerat demonstrata infirmitas Salvatorem, a quo sanata voluntas possit, quod infirma non posset. Lex igitur adducet ad fidem. Aug. epist. centes. quadrag. There is a seeming contradiction of Ieromes, true on both parts. Cursed is he that saith, God commandeth impossibilities. And cursed is he that saith, the Law is possible. This seems strange, did not God command the Law, and is not the Law impossible? It is true it is so. And therefore God did not command the Law with expectation we should fulfil it; we were not able to obey it, nor it to help us, as you see both, in Rom. 8.3. But God commanded the Law, God saith, do this and live, to discover to us our impotency and weakness, and stir up our hearts to look out after Christ, who hath fulfilled all righteousness for us, both legis & crucis, he hath undergone the penalties, and obeyed the precepts, borne our curses, done our services. The course that Christ takes with the young man is very observable, and fully proves that which I have said to you, you shall read it in Matth. 19.16. and so on. Good Master, saith he, what shall I do that I may inherit eternal life? Here was his question, etc. You shall see Christ's answer in the latter end of the 17. verse. If thou wilt enter into life, keep the commandments. This was a strange Answer, was the Law a way? wherefore did he than come into the world? or was the young man able to keep it? that is impossible, Rom. 8.3. and doth not the Apostle say, Who ever are under the works of the Law, they are under the curse, because cursed is he that obeyeth not in all things in the book of the Law, and that is impossible. This was therefore a strange Answer that Christ made to his Question, he doth not say, as in other places, If thou wilt enter into life believe, but here, keep the commandments, yet if you look now upon the person to whom Christ spoke, and the end wherefore, you will see the meaning. The person to whom, was a proud iusticiary, one that swollen in a fleshy opinion, that he had kept the whole Law, and therefore should be saved by it, as he tells you afterwards. All this I have kept from my youth, and therefore Christ sets him to the Law, not for an instrument of justification, for he answered the same Question otherwise, in joh. 6.28, 29. but he sets him to the Law as a glass to discover his imperfections, that being convinced of his impotency, and being humbled for it, he might come over to Christ for life and salvation. When men will be Saviour's of themselves, when they look for righteousness by the Law; Christ bids them go and keep the commandments, servanda mandata, and this to humble them, and to bring them to him. But if men be once humbled, and broken in the sight of sin, than * Omissa legis mentione gratiae promissione solatur, saith Calvin. 3. lib. Instit. cap. de merced. without mention of the Law at all, he comforts them with the free promises of grace: Than he saith, Come to me all that are weary and heavy laden and I will ease you. And the Spirit of the Lord is upon me to preach liberty to the Captive, etc. So than to conclude; I conceive the opposition between the Law and the Gospel, was chief of their own making, they should have been driven to Christ by it, but they expected life in obedience to it. And this was their great error and mistake, it was as hard to bring them from seeking life by their own righteousness and obedience to the Law, as to force the Sun from the sky. Not that I think they did imagine righteousness by the Moral Law alone, for there they could not but see they were cast and gone, but by the Ceremonial Law with the Moral, God had given them these Laws, and often said, Do this and live. Therefore they thought by subjection to them to have life. And what they wanted in the Moral, they went to make up in the Ceremonial, they would do something the Moral Law commanded, and go to the Ceremonial for what they could not do, not that all did so, yet many of them. But this was fare from God's end, It was their own error, and mistake, as the Apostle seems to imply, in Rom. 10.3, 4. They have a zeal to God, but without knowledge: for they being ignorant, have not submitted themselves to the righteousness of God, but went about to establish a righteousness of their own; they went about it, but could not attain it, all this was but setting a dead man on his feet, and this arose from their ignorance, their error and mistake. They did as poor ignorant souls do with us, we bid them pray, we bid them obey, do duties, and poor souls all they do they do in reference to justification by them, they spin a thread of their own righteousness to apparel themselves with all. Poor souls they can think of nothing but working themselves to life: when they are troubled they must lick themselves whole, when wounded, they run to the salve of duties, and streams of performance, and Christ is neglected. So hard it is to be in duty in respect of performance, and out of duty in respect of dependence; this is a thing beyond their reach, to do all righteousness, and yet to rest in none but Christ's. Domine memorabor iustitiae tuae solius, Lord I will make mention of thy righteousness only, and that is mine too, for Christ is made to me, wisdom, righteousness— 1 Cor. 1.29. And thus I have Answered the first great Query, and those objections that depended on it. And may lay down these two Positions as firm Conclusions. 1. That the Law for substance of it, doth remain as a Rule of obedience to the people of God, and that to which they are to conform their walking under the Gospel. 2. That there was no end or use for which the Law was given, but might consist with Grace, and be serviceable to the advancement of the Covenant of Grace. I come now to the second Query. Whether this be any part of our freedom by Christ, Query. 2 to be free from all punishments and chastisements for sin. If we do consult with the Scriptures, Answ. they seem to hold out this to us; That God's people, such whose sins are yet pardoned, may yet bear chastisements for sin. That they have been under the rod, under the corrections, and chastisements of God, that is plain; Abraham, David, Moses, and all were, and the Apostle tells us, Heb. 12.6. If we be not chastised, we are bastards and not sons, for he scourgeth every son he receiveth. And that these corrections have been inflicted on them for sin, the Scripture seems to hold forth Lam. 3.34. Wherhfore doth a living man complain, a man for the punishment of his sin? Let us search, etc. Micah 1.5. For the wickedness of jacob, and for the sin of Israel is all this— Micah 7.9. The Church saith, She will bear the indignation of the Lord, because she had sinned against him. Nay, it is laid down as a precedent condition, to go before God's removal of calamities from them, that they were to humble themselves for sin, and turn from sin before God did deliver them, 2 Chron. 7.14. and in Levit. 26.41. If their uncircumcised hearts shall be humbled, and if they shall accept of the punishment of their iniquity, what is that? that is, if they would justify God in his proceeding against them, if they would lie down in the dust and own their punishment, and say, that their sins have deserved it, and acknowledge God's justice in afflicting them, than would he remember his Covenant and help them. And all this you see was done by the Princes of Israel, when they were punished by the hand of Shishak, 2 Chron. 12.6. It is said, They humbled themselves under the mighty hand of God, and said, the Lord is righteous, that is, he doth justly afflict us for our sin we have committed. So that this proves that they were punished for their sins. For if they were to humble themselves for sin under affliction, if they were to justify God in his dealing, than sure God did afflict them for sin. But now against this it may be it will be said, Object. that this was spoken of the whole Church, and not of them alone who were godly. I grant it was spoken to the whole Church, Answ. yet the godly themselves were to do the same duties with them, they were not to be exempted, they were to humble themselves for sin, as you see Daniel, Ezra did: and if that sin was not the cause, and those calamities inflicted on them for sin, than were they to hold forth an untruth, for to humble themselves for sin as the cause why God's hand was gone out against them, and to accept of the punishment of their iniquity, and to declare God is righteous in it; if God did not chastise them for sin, was certainly to hold out an untruth, which cannot be allowed of. But admit this, that this was spoken of the whole Church, yet we have places to evidence, that God hath punished his own people for sin, such as was his dear ones. Moses and Aaron they were shut out of Canaan, God would not suffer them to enter into the Land of Promise. And this was a great affliction: and if you look into Numb. 20.12. you shall see that this was for sin, because they sanctified not God at the waters of Meribah. As he tells them; Because you believed not to sanctify me in the eyes of the children of Israel: Therefore you shall not bring the Congregation into the Land. So David, of whom God professeth, that he was a man after his own heart, yet you see how God did chastise him, his child dies, the Sword should not departed from his house, his own son risen up in rebellion against him: these were great calamities; and if you look into the 2 Sam. 12.10. you shall see the cause of this to be his sin, his murder and adultery. Now therefore the Sword shall never departed from thy house because thou hast despised me, and hast taken the wife of Vriah to be thy wife. But now against this it may be it will be said, Object. these were examples under the Old Testament, and therefore will not prove, for they were under a different covenant to the godly now. I told you in the answer to the former question that some Divines did distinguish of a threefold covenant: Answ. a covenant of Nature, a covenant of Grace, and a subservient covenant; which last was that which was made with the jews in Sinai, contained in the Moral, Ceremonial, judicial laws: a covenant which though it stood upon opposite terms, yet had its subservient ends to the covenant of grace. A covenant which God made with israel when they were to enter into Canaan, and had chief respect unto their good or evil in it. Wherein God promised blessings upon obedience, and threatened calamities and judgements on them if they disobeyed. As you see them at large annexed to it, in the 28. and the 29. Chapters of Deuteronomie. And all this by way of subserviency unto the covenant of grace, that when they saw they were neither able to obtain life, nor outward mercies; nor keep of death, and temporal evils, by their obedience to it, they might look out for the promise of grace, and long for the Messiah, and expect all these upon better grounds: And into this covenant they did all enter with God, and bound it with an oath, and a curse, as you see in Deut. 29.12.19. God for his part engaging himself to bless them in the Land of Canaan whither they went, if they obeyed his commands; and threatening to punish them there if they did not obey him. To all which they did subscribe, as you see there, and bound it with an oath and a curse. And therefore some interpret those words, Do this and live, to have respect alone to their well-being in the Land of Canaan, and in this life. I have read a story of the Sadduces, who you know denied the resurrection, and consequently, I suppose, the immortality of the soul: they were men skilful in the law, and observant of it, though they held this great error: upon consideration of which, one demanding of them wherefore they kept the Commandments, seeing they denied the resurrection: they answered, That it might go well with them in this life; that they might inherit temporal blessings by obedience to it. I will not say that they served the end of the law in this, for certainly God gave the law for higher ends; But this, I may say, that it may be they served the end of it better than they that asked the question. It might be, they who asked the question, kept the law for justification: you read of such a spirit in them, Rom. 10.3, 4. some there were that looked to be justified by obedience to it: and that was farther from the end of God in giving of it, them to keep the law that it might go well with them in this life: of the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is not one tittle in the Book of God, but for this second there seems much: You read of something to this purpose in the fifth Commandment, Honour thy father and thy mother, that thy days may be long in the land whither thou goest to possess: and something of it in the second Commandment; and a great deal more in the 26. Deut. 16, 17, 18, 19 and wholly in the 28. of Deuteronomie: though under these temporals, spiritual things were shadowed and apprehended by those who were spiritual. It is true, the things that were commanded and forbidden, were morally good and evil, and so of perpetual observance; yet the terms on which they seem to be commanded and forbidden, and they obeyed, are gone, which were prosperity or calamities, good or evil, in the Land which God gave them. And hereupon they are said still upon their disobedience to break God's covenant, which could not be the covenant of grace, for that is not broken, It is an everlasting covenant, like that of the waters of * Isa. 54.9. Noah. A covenant that shall not be broken; it depends not upon our walking and obedience, it is not made upon our good behaviour; Obedience might be the end, but not the ground or motives God had in making it: nor could it be a covenant of works with reference to life and salvation; for that broken, is not capable of renovation, and renewing; but it is spoken of this subservient covenant, which God made with them, and under which they stood. This I only suggest; And I do not see any dangers it leads us into; yet am I not peremptory in it: But admit this (which yet is the greatest advantage can be given to them) admit, Suppositio nil ponit. I say, that the jews were under a different covenant; and that it was such a covenant as is expressed: wherein God promised and bestowed temporal good upon them, upon their obedience, and threatened and inflicted temporal evils upon them for their disobedience; yet were they under a covenant of grace also as well as we; that sure all grant: and the Apostle speaks plainly in Act. 15.11. We hope through the grace of Christ to be saved as well as they, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And there were such as were God's choice people, who were not only under, but in this covenant of grace, that yet were chastised and afflicted for sin; Moses, David, Hezekiah, Isa. 38.17. And therefore this will not be of moment to overthrew this Position, viz. That God doth afflict his own people for sin. Though it should be granted they were under a different Covenant, yet that covenant was not a covenant of works, as I have showed; notwithstanding this covenant, yet were they under the covenant of grace also: yet were they his children, his choice ones; and they were afflicted for sin. And therefore notwithstanding this, the position is firm, That God afflicts his people, his children for sin. But to take away the occasion of that simple Cavil, that these are places alleged out of the Old Testament, and therefore prove nothing to them, though I am fare from allowing of any such exceptions, because they are full of danger, & lead you upon more rocks than you can yet discern. The Harmony of Scripture must be preserved, it is one way to found out truth in doubtful points; and it is the work of the Ministers of the Gospel; the great work, to discover and preserve the Harmony of them; and not to make one piece of Scripture to quarrel and clash against the another. Certainly there is a sweet Harmony, and agreement between the Old and New Testament; God is the same in both, And had we wisdom, we should see the mutualnesse, subserviencies, and agreements, even in those places that seem opposite. But that you may not have, or rather take an occasion of exception; we will from the Old go down to the New Testament, and see if the same position be not confirmed there also: I think we shall found them both to speak one language in this point. Look into 1 Cor. 11.30. the Apostle having before told them of the fearful sin of profaning the Lords Table, and unworthy partaking of this Ordinance; he tells them at last; That though they did not take notice of it, yet this was the great cause of that sickness, weakness, death, which God had inflicted on them, and now reigned among them— for this cause, viz. unworthy partaking, many are weak and sickly among you, and many are fallen asleep. Can you have a clearer place? here is affliction and punishment set down; here is the sin set down: and jest all this should not be enough, he tells them, for this sin is this punishment: For this cause many are sick.— But you will say, Object. this was not spoken of God's people; those of whom this is spoken, were unworthy partakers of the Sacraments; but God's people cannot be unworthy partakers of it, Ergo. For the answer of this we must know there is a twofold unworthiness: 1. Answ. Duplex indignitas, 1. personae, 2. tractationis. the unworthiness of the person: 2. the Unworthiness of present disposition. 1. Unworthiness of the person, and that is when a man comes without his wedding garment, unjustified, unsanctified, and thus God's people cannot be unworthy, this is state-unworthines. 2. There is unworthiness of present disposition, or the manner of partaking, when we come not with those present dispositions and affections which are required to such an ordinance; habitual preparation there may be, & yet want actual, which lies in examination, excitation of our graces, as the Apostle speaks, Let a man examine himself, and so let him eat, etc. the want of which may make a man an unworthy receiver. As may be seen in the prayer of Hezekiah: 2 Chro. 30.18, 19 Good Lord pardon every one that prepareth his heart to seek the God of his fathers, 1 Cor. 11.32. though he be not prepared according to the preparation of the Sanctuary: they had habitual (their hearts were prepared to seek God) but they wanted actual, they were not prepared according to the Preparation of the Sanctuary. God's people may have habitual, yet may want Sacramental preparation. 2. But secondly that they were God's people you may see in the 32. vers. you are chastened of the Lord, that you may not be condemned of the world. It was not a punishment, but chastisement: A phrase peculiar to Saints, and the end is that they may not be condemned with the world; So that you see this place speaks plain enough, etc. Let us see further. Rom. 8.10. Look into the 8. Rom. 10. If Christ be in you, the body is dead because of sin, where the Apostle shows, that death is the effect of sin, and though you be in Christ, yet you must die because of sin, sin brings death, etc. And that also in the 12. Heb. Heb. 12, 6, 7, 8. 6.7.8. speaks some thing, He scourgeth every son whom he receiveth: what son is he whom he chastiseth not? And wherefore doth he chastise them? because they are sons? that cannot be the reason but because they are sinners; correction though not ever, yet here sure implies offence. So 1. Pet. 4.17. 1 Pet. 4.17 judgement must begin at the house of God. Revel. 2.12. Reve. 2.12. to the 16. to the 16. where it is said to the Angel of the Church of Pergamus, of whom God gives this testimony, that he had kept the Name of Christ, and had not denied the Faith of Christ; but yet there were some sins among them, that God bid them repent of, lest otherwise he come against them, where he shows their sins should bring calamity if they repent not. 1 Cor. 1 Cor. 10.5, to 12. verse. 10.5 to the 12. Let not us be idolaters as some of them were, etc. All these they happened to them for examples and admonitions to us: And why admonitions to us, if that we must not share with them in the same strokes, if we went on with them in the same sins? Thus I have given you a taste of some places that seem to hold out this truth firmly to us, That God's people may be chastised for sin, or that God doth chastise his people for sin. Now we will come to draw forth their strength, and see if they be able to stand out against the strength and clearness of this truth: we will first begin with some of their Cavils, which are their Forlorn hope, and than we will come to the main body of their Arguments, and shall leave a Reserve of strength to come up after all, and make the victory of truth more complete and perfect. First, to begin with their Cavils. God, Cavil. 1 Dr. Cr. in his Christalone exalted 33.34. pa. say they, doth not afflict his people for sin, but chastise them from sin: The father doth not give his child Physic to make him sick, but to take away bad humours, to prevent or remove diseaseases. Now this I call a mere Cavil. Answ. Afflictions have respect both to time past, and time to come. God doth both afflict his people for sin, and chastise them (to use their phrase) from sin; the father doth not only correct his child to make him beware of the same fault, but for the fault already committed; to bring him to repentance & sorrow for it, and to work out that disposition in him: or to use their own similitude; he gives him physicke not to increase his bad humours, but remove them; We grant it and say, God doth chastise for sin, not to increase sin, but to remove sin; but yet say, as the bad humours are the cause, he gives him the physic, for if there were no bad humours, there were no need of physic: So sin is the cause of the affliction, if there were no sin, there might be no affliction. And if the father may give physic for the purging out bad humours, before they do break out, much more for the correction of them, and cure of them when they do break out: So if God may afflict men for the purging out a sinful disposition, much more may he correct them for the breaking out of this disposition. Indeed their mistake is here, they look upon afflictions, merely as Physic, which yet you see doth not stand them in great stead. Afflictions they are medicines and rods; Micah 6.9. job 9.34. Lam. 3.1. they are Rods so called to correct us for sin committed, and medicines to prevent sin to come: or if you do look upon them as Physick only, Physic hath a double respect, 1. to our present distemper, to purge out that, and so afflictions are for sin: 2. to our future health, to recover or gain that, and so afflictions are from sin. A second Cavil is this. Cavil. 2 But you will say we confounded things, and set down that for a cause which is but an occasion, God may take occasion from sin to chastise his people, when yet their sin is not the cause wherefore they are chastised. For instance; David's sin of numbering the people, upon which God did bring a pestilence upon Israel; David's sin was not the cause of it, Israel's sin was the cause; David's sin was but the occasion; It is said, in 2 Sam. 24.1. The anger of the Lord was kindled against Israel, and he moved David against them, to say, Go number the people; God had displeasure against Israel, and David's sin was not the cause of procuring, but the occasion God took of inflicting this judgement on them. The like may be said of Hezekiah his sin in glorying in the richeses of his treasure, and the strength of his Magazine, as you see in Isa. 39.2. He shows all his richeses to the Ambassador of Babylon, upon which act of his pride and vain glorying, God sends the Prophet to tell him, that as he had tempted God; so he had but tempted an enemy, and shown him where he might have a booty if he would come fetch it: And that should be the issue of it, for all this Treasure and strength which he had discovered, should be carried into Babylon. Now this particular sin of Hezekiah, for which God seems to threaten this calamity, it was not the cause of it, at the utmost it was but an occasion. And therefore it is a great mistake in these and other places, to lay down those things for causes which are but occasions. Now to Answer this charge: Answ. I wish first, that they were not more guilty of confounding things than we are. Certainly, the want of clear conceptions of things hath been the ground of those mistakes, and erroneous opinions which they have vented— But we will not recriminate, we will come to the Answer. And we say, 1. By way of Grant, that this or that particular sin, may sometimes be said rather to be the occasion, than the cause of an affliction. 2. That yet we say, Sin is not only an occasion, but it is oftentimes a cause, not only of chastisement in general, but of this or that particular Castigation. As you see, 1 Cor. 11.30. For this cause many are weak, and many are sick, and many are fallen asleep. So Psal. 39.11. 3. And for those Allegations, I conceive they will but afford them little succour. As for the last, that of Hezekiah, we are so fare from thinking that particular sin of his to be the cause, that we will not admit it to be the occasion of those calamities threatened. We grant it to be an occasion of the prediction, but not of the punishment. By his sin God takes occasion to foretell the calamity which he had decreed, but this was no occasion either of the decree itself, or of the evil decreed. And for the other, that of David, it was not merely an occasion taken, but there was an occasion given by David's sin. It was not only an occasion, but a cause too; if Israel's sins were the deserving, David's sin was the appearing cause; if Israel's sin did procure this, yet David's sin gave the finishing and concluding stroke. Not only his sin in numbering of them, but the omission of that duty which God required, when they were to be numbered, which was, Every head that was numbered to give an offering to the Lord, that there be no plague among them when they were numbered, as you see, Exod. 30.12, 13, 14, 15. which being omitted, God brought a plague on them. This is all I shall say for Answer to these Cavils which are made, we will come to their main body of Arguments. The first Argument, Arg. 1 whereby they would prove that God doth not punish for sin, is this, If God do take away the cause, than he takes away the effect also. Sin is the cause of all punishment, punishment is the effect of sin; now if God do take away the cause which is sin, than the effect which is the punishment of sin: if the body be removed, the shadow must be gone too: sin is the body, and punishment the shadow, take away sin, and the punishment must needs be taken away. And this seems to be employed in that phrase which is used in Scripture for pardon of sin; I will remember your sins not more, that is, never to condemn you for them, nor to object them against you, nor yet to punish you for them; where he pardons sin, there he forgives the punishment. And this seems to be granted in the thing itself, pardon of sin: what is pardon of sin, but a removing of guilt? what is guilt, but an obligation and binding us over to punishment: Spiritual, temporal, eternal? And therefore if God take away the guilt of sin, than doth he take away the punishment also. For the Answer of this, Answ. we are to distinguish of punishments. 1. Temporal. 2. Spiritual. 3. Eternal punishments. 1. For Eternal punishments, so all agreed, that they can never lay hold on those whom Christ hath set free, those I say, whose sins he hath pardoned. 2. For Temporal punishments as they have relation or subordination to eternal punishments, so we are freed from them also. 3. Nay, thirdly, we are freed from all Temporal punishments. 1. * Quamvis Deus absolvit vere poenitentes propter Christi mortem ab omni poena satifactoria, non tamen illos liberat ab omni poena medicinali & castigatoria. Dave. in 1. col. 24. p. 127. As they are parts of the curse for sin. 2. As they are satisfactions for sin; eithersatisfaction by way of purchase, or satisfaction by way of punishment. We say God's justice, yea, and both parts of it, his vindictive and rewarding, his commanding and condemning justice is satisfied. 3. We are freed from them, as they are the mere fruits of sin, or as merely penal, for so they are parts of the curse, and so inflicted upon wicked men, but not so inflicted upon the Godly, all their troubles are fruitful not penal troubles. 4. As they are the effects of vindictive justice, and not of fatherly mercy, so we are freed from all temporal punishments for sin; God hath thoughts of love in all he doth to his people. 1. The ground of all his dealing is love. 2. The manner of his dealing is love. 3. And the ends of his dealing are love. 1. Our good here, to make us partakers of his holiness, Heb. 12.10. 2. Our glory hereafter, to make us partakers of his glory. If Christ have born what ever our sins deserved, Arg. 2 and by that satisfied God's justice to the full, than cannot God in justice punish us for sin, (that were to require the full payment of Christ, and yet to demand part of us) But God's justice is fully satisfied in Christ, etc. Ergo. I grant God's justice is fully satisfied in Christ, Answ. he can require not more than what Christ hath done and suffered, he hath abundantly satisfied; And therefore, fare be it from any to say that God doth chastise his children for sin, for satisfaction of his justice, Christ hath done that, and hath left nothing for us to bear by way of satisfaction, the Papists say indeed that our sufferings are satisfactions, and therefore they penance and punish themselves. But I know none of ours to say it, we say God doth not chastise us for satisfaction for sin, but for castigation and Caution, to bring us to mourn for sin committed, and to beware of the like. But secondly, God may chastise the Saints for the sin, which yet he forgives, and Christ hath borne the punishment of Though Christ hath borne the punishment of sin, Concedo fideles post peccatorum remissionem multa Dei flagella sentire; sed nego haec illis infligi, ut per has passiones divinae justitiae satisfaciant. Daven. Medicina, non poena, castigatio, non damnatio. Aug. yet may God fatherly correct his people for sin. Christ endured the great shower of wrath, the black and dismal shower of displeasure for sin; that which falls upon us, is a Sunshine shower, warmth with wet, as wet so warmth, of love, to make us fruitful and humble, he drank the dregss of that bitter cup, so much as would damn us, and left so much for us, as to humble us. That which you suffer for sin, is not penal, arising from vindictive justice, but medicinal, arising from a fatherly love. It is thy medicine, not thy punishment, thy chastisement, not thy sentence, thy correction, not thy condemnation. In brief than, God may chastise the Saints for those sins for which Christ hath satisfied, and he himself hath forgiven for many reasons. Tribus de causis fideles castigantur. 1. Ad demonstrationem debitae miseriae. 2. Ad emendationem laebilis vitae. 3. Ad exercitationem necessariae patientiae. 1. In terrorem malorum. S. Augustine names three. For the demonstration of our due misery, for the amendment of our life, for the exercise of our patience. I shall name these five. 1. God may do it for the terror of wicked men, that they may read their destiny in the Saints miseries. If it be thus done with the green tree, what shall become of the dry tree? if it thus befall the Sheep of Christ, what shall become of Wolves, of Goats? If he deal thus with friends, what shall become of enemies? If judgement begin at the house of God, where shall the wicked appear? 2. For the manifestation of his justice, 2. In manifestationem justitiae. that he might declare to the world that he is just: if he should punish others for sin, and spare his own, wicked men would say he were partial, he respected persons, and therefore to declare he is just and impartial, he will chastise his own. 3. To remove scandal. 3. Ad removenda scandala. The sins of the Saints, they bring scandal upon Religion, their sins are the sins of public persons, every one stands for many. God was more dishonoured by David's uncleanness, than by all the filth of Sodom, the ways of God were blasphemed thereby, as the Prophet tells him, and upon that ground, because he had given the occasion, therefore God would chastise him, 1 Sam. 12. 4. 4. In Cautionem alioman. For Caution to others: others woes should be our warnings; others sufferings, our sermons; and standing sermons to us to beware of the like: thus God doth chastise, ne in alios grassetur peccatum, jest sin should spread: the Apostle sets down this at large in the 1 Cor. 10. from the 5. to the 12. Lot's wife was turned into a pillar of salt, ut te condiret, to season thee. 2 Cor. 1.13, 14. 5. 5. In salutem illorum. For their own good here, and furtherance of their salvation hereafter: their good here, 1. To humble them more for their sin: when sin comes clad and arrayed with a cross, or sad affliction, than it works deeper for humiliation; afflictions draw men's thoughts inward, as the wicked, so the godly have sometimes a careless care, that can hear the indictments of sin, and yet not lay sin to heart; and therefore God opens their ears by discipline; In their month you shall find them: Schola crucis, est schola lucis: Gods house of correction, is his school of instruction: when an affliction is upon us, we are than ready to listen to the indictments of sin, the checks of conscience, the reproofs of God; and will be ready to lie down, and humble ourselves under them: that's one end. 2. To work the heart at further distance with sin. 3. To prevent the like: Ictus piscator sapit: our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our sufferings will be our warnings. Men that have felt the sting of the Serpent, in affliction for sin, will beware of the spawn of the Serpent, in the pollution of sin. We read that before the Babylonish captivity, the children of Israel were ever and anon falling into Idolatry, and the whole Creation was scarce large enough for them to make Idols of; they could scarce find creatures enough to make Idols of. But after God once carried them captive into Babylon, and scourged them sound for their Idolatry; of all sins to this day, they never returned to Idols: even to this day they abhor pictures. Many other reasons might be laid down. In sum here is the main; God doth chastise us to make us partakers of his holiness here; of his glory hereafter. And indeed, to sweeten heaven and glory to us. The Philosopher Zeno sought out torment to help him to taste pleasure; Per angusta ad augustum, per spinas ad rosas, per motum ad quietem, per procellas ad portum, per crucem ad coelum contendamus. and said, Pleasures were nothing worth if they were not thus seasoned: those light afflictions you have here for a moment, will be a mighty set of to that fare more exceeding, that eternal weight of glory.— I will proceed not further. Unto all this give me leave to add thus much in this unhappy difference, and we will conclude this Answer. I will but give you a few thoughts to consider of. 1. Sin doth naturally bring evil on us: as there is peace and good in the ways of holiness, so there is evil and trouble in the ways of sin; they are never separated: trouble is the natural and proper fruit of sin, that which it naturally bears. Nay it is in the very bowels of it: Sin is malum Catholicum: It is a big bellied evil; all evils are the births of sin: if you could rip up sin, you should found all evil in the bowels of it: there may be evil of punishment where there is no evil of sin in it; but all evil of punishment lies in the evil of sin: all the Commandments were given for good, and your good lies in obedience to them. And he that breaks God's bounds, doth necessarily run upon evil and trouble: Sin is the birth of our hearts, and trouble is the birth of sin; and trouble is as true a child of sin, as sin is the natural issue of our souls. This is the first: sin doth not only by consequence and God's ordination, but naturally, bring evil and trouble. 2. Secondly, the evil that sin brings, or the trouble that comes by sin; either it is by chance, or by providence, and by Divine dispensation: But not by chance. Job 5.6. job tells us so; and sure he tells us truth; Afflictions they do not arise out of the dust: And Christ saith, Dispovit membra pulicis et culicis. Aug. There cannot a hair fall from our head, without a providence: And if not a hair, if not the smallest thing without a providence, than much less the greater. So than the evil that comes by sin, is not by chance, but by providence, Divine dispensation. 3. If from providence, than either from God's active, or from his passive providence: or if you will, take it thus; either by his permissive providence, or by his active ordaining providence. To say by his permissive providence only, this cannot so well suit with God who is all act, nor with the words of the Prophet, Is there any evil in the City which I have not done? You know it is meant only of the evils of punishment; not of the evil of sin, there God hath no hand. There are many things which God permits in the world, which he doth not do; those are the evils of sin. But the evils of punishment these he permits and doth too. Is there any evil in the City which I have not done? And in Isa. 42.24, 25. where the Prophet makes the same question; and gives the same answer. Who gave jacob for a spoil, and Israel to the robbers? Did not the Lord, He against whom we have sinned?— So that you see all these come from divine dispensation. God brings this evil, and he tells us for sin too. 4. If God do in providence bring any evil upon his people, than either out of love, or out of anger, or out of hatred. 1. Not out of battered; so we grant that cannot be: there is nothing that God doth to his people, that is any fruit or effect of hatred. Indeed afflictions on the wicked are fruits of hatred; some droppings before the great shower of wrath fall upon them; but it is not so with his own people. 2. Than secondly, either out of love or anger. Certainly not out of anger merely without love; for the principle, the ground, the end of all his deal with his people is love; there is nothing he doth to them separated from love, there is love in all; Nay, and I say, from love they proceed: for all his ways are ways of mercy to them that fear him, Psal. 25.10. But because afflictions, and chastisements are evils, and do seem to be the effects of one angry and displeased; therefore I say, though they come from love, yet from love displeased, from love offended. Paul saith, Phil. 2.27. Phil. 2.27. God had mercy on him in restoring Epaphroditus to health. Why? had it not been a mercy to Paul if he had died too? Are not all his ways, ways of mercy? and therefore though he had died, had it not been a mercy too? What shall we say to this? shall we say it had been a mercy in the issue, and event, as God would sanctify it to him, and do him good by it, as he himself saith, All things shall work together for good to them that love God, Rom. 8.28. Indeed this is good, but this is not all; sin itself may be a mercy in the issue. But the Psalmist saith, all his ways, are ways of mercy, not a step God takes towards his people, not an action that God doth, not one dispensation of providence, but it is out of mercy. And therefore what is the meaning, God had mercy on me in restoring of him? what needs he to say so? seeing it had been a mercy if he had been taken away? and God had showed mercy to Paul if he had died? why than doth he say, God had mercy upon me in restoring of him? Indeed it had been mercy to Paul if he had died, but a correcting mercy, mercy in chastisement; The Apostle seems by this phrase to imply a medium, or at lest a difference between mercy restoring, and mercy depriving of him. It had been mercy, but a correcting mercy, had God taken him away.— So I say here, though afflictions and chastisements are out of love; yet because they are in themselves evil, therefore I say, they proceed often (not always) from love displeased, from love offended. We say indeed, that God is angry, not that we are to conceive there is anger in God, he hath no passions or affections in him; but we say he is angry, Ira non est affectus, sed effectus in Deo. because he deals with us, as men use to deal with such with whom they are angry; they withdraw from them, they chide them, they rebuke them, correct them; and so doth God, in a paternal displeasure, with them he dear loves. But we will come to shut up this Query in a few particulars which we will lay down for your full satisfaction in it. God doth not ever chastise his people for sin. I say, Posi. 1 all the chastisements which God inflicts upon his people they are not for sin: there are some which he inflicteth for the prevention of sin; as Paul's temptation was. Some for the trial of Graces, as jobs affliction seems to be. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Divines do distinguish of divers kinds of afflictions. Some are castigations for sin; some are testifications to the truth; some are probations of our faith, and exercitations of our Graces. So that though it be granted God doth chastise for sin, yet all the afflictions with which God doth exercise us, they are not for sin: though it might be said, that sin is the general ground of all calamities; yet it may be said, that this or that affliction, hath not any particular sin the procuring cause of it. As you see in job and Paul's trials. God doth sometime take occasion by the sins of his people to afflict and chastise them. Posi. 2 And it may be thus fare will be granted on all hands; many will grant sin the occasion, who will not grant sin the cause wherefore God afflicteth his people. I say, many will not grant sin the cause, who yet will admit of sin an occasion why God doth afflict his people. And indeed, this or that particular sin doth often rather seem to be an occasion, than a cause of the punishment. Sin may be the cause, and yet this or that particular sin may be but the occasion: As I have showed before. God doth not only take occasion by sin, Posi. 3 but God doth often for sin chastise and afflict his people: For sin I say, not only for the preventing and cure of sin; Psal. 39.11. 1 Cor. 11.30. but for the punishment and correction of it: As I have showed at large. God makes us to see sin in the effects, when we will not see it in the cause, to see sin in the fruit of it, when we will not see it in the root. God discovers sin to us in his works, when we will not see it in his Word; That which we will not learn by faith, he will teach us by sense, A rod is for the back of a fool. Pro. 10.13. When God doth chastise his people for sin, Position. 4 his chastisements, they are not, 1. fruits of Wrath, or parts of the Curse, there is no wrath in them; 2. they are not satisfactions for sin; 3. they are not out of vindictive justice; 4. they are not merely poenall; but medicinal; 5 the ground is displeased love, and the end is fuller embraces. And this shall suffice for the answer to the second Query, which I hope may satisfy. We will come to the next, the third Query. Whether this may consist with our Christian freedom, to be tied to do duty because God hath commanded. The question might have been parted into two, 1. whether it may consist with our Christian freedom, to be tied to the doing of duty; and than 2. whether to be tied to the doing of them because God hath commanded. And we shall find both these opinions held. 1. That it is an infringement to our freedom we have by Christ, to be tied to the performance of duty at all. 2 And it is far below the free spirit of Saints to be tied to the doing of duty because God hath commanded. So that you see they might have been separated, but for brevity sake, we will fold them up together in one Question; but yet shall answer both parts distinctly. And first for the first part; Answ. 1 Whether it may consist with our Christian freedom to be tied to the doing of duty. I say it is a Question out of Question. It is no infringement to our Liberty in Christ to be tied to the performace of duty: It was the great end of our freedom and redemption that we might serve him. Christ redeemed us from sin, but to service; As Zachary in his song, Luke 1.74, 75. That we being delivered from the hands of our enemies might serve him without fear, in holiness and righteousness all the days of our life. Christ hath not redeemed us from the matter of service, but from the manner of service: he hath redeemed us from a slavish spirit in service, Eo quod jugum grave, quod tuum leve. to a sonlike; from a spirit of bondage, to a spirit of liberty; he hath broken the bonds of subjection to other Lords, that we might take on us the yoke of service to him, whose * yoke is easy, whose burden is light, Mat. 11.30. And therefore the Apostle infers, after he had set down the main privileges which we enjoy by the redemption of Christ, as justification, freedom from the guilt and power of sin, he saith, therefore we are debtors not to the flesh, to live after the flesh, but to the spirit, to live after the spirit, etc. Rom. 8.12. A truth so plain, Rom. 8.12. as if it it were written with a Sunbeame. It is as easy to separate the light from the Sun, as holiness and obedience from the person justified, etc. The grace of God which hath appeared to us, saith the Apostle, teacheth us to deny ungodliness and worldly lusts, and to live piously godlily, & soberly in this present world, 2 Titus 11.12. 2 Tit. 11.12 So that of the first part there is no controversy, it doth consist with our freedom to be tied to obedience or performance of duty, nay, it is part of our redemption, and part of our freedom: And indeed that is true and real bondage, which is not joined with sincere and true obedience. But now there is some controversy about the second part of it; Whether this be any infringement of our Christian liberty to be tied to duty, because God hath commanded. Many (though they would do duty, yet they would not be tied to it, they would rather do it upon the inclinations of their own spirits, than upon the impositions of God. There are three mistakes about this. Some think they aught not to do duty, Mistake 1 but when the Spirit of God doth move them to it. Indeed when the Spirit moves, Answ. 1 it is good to go, spread your sails when the wind blows, open when he knocketh. As it was said to David when he heard the noise in the Mulberry trees than he should go out, 2 Sam. 5.24 for God was gone out before him: So when you find such strong move upon your spirits, it is good to take those hints of the Spirit, it is good to close with the season. Many are like harlots that will murder the child in the womb, to avoid the trouble of childbirth: So they will murder the births of the Spirit, because they would not be at the trouble of the work. That is a fearful sin, to cast water, and quench and cool any motions of the Spirit of God. When God moves, he comes with power too, for the performance of the duty, than we go full sail, and it is good to take those hints. But good hearts do often here mistake to their own perplexing, and think if they do not go with every motion how unseasonable soever they have quenched, and rejected a motion of the Spirit. I conceive it therefore not amiss to tell you that sometimes Satan may put us upon duty, when we think the Spirit of God doth it, and that you will think is strange, but yet it is a truth. And there are four times when Satan doth usually put men on duty. 1. When our spirits are much sunk and down, either oppressed with temptations or troubles, than he may put you on to do duty: not but that I say God doth at these times put us upon duty; but yet sometime Satan too. He deals with us, as the Babylonians with the Israelites, when they were in Babylon, oppressed with their captivity, than they say, Come now sing us one of the songs of Zion; so when the spirit is oppressed and overwhelmed, when he thinks we are upon some great disadvantage, and we shall but torture ourselves, and discourage ourselves more, than it may be he puts us to pray, not to believe, like them who dealt with Christ, blinded his eyes, Mar. 14.65. and than bid him prophesy who strikes him; so when he hath blinded our eyes, he bids us now see, now prophecy, now pray, when he hath disturbed our spirits, when he hath troubled the sea, that it casts up nothing but mire and dirt, distrustful and unbelieving thoughts, than he bids us go and pray: which yet sometimes helps to lay the storm, and quiet the spirit too, and Satan loseth by it; it proves his own disadvanage, unexpected Grace comes in which he was not ware of, nor could foresee. 2. A second time when Satan may put us on duty is, When we are called by God upon other employments, either natural or spiritual. 1. Spiritual, either to hear, to confer, or to do other duties, than he bids thee go pray, he loves to make duties interfere, 2. or when we are called upon natural employments, it may be to eat, drink, to sleep, and sometimes he hath carried a poor soul out of his bed, or from his meat, and he must now go pray, which perhaps hath not been for Satan's advantage neither. Thus he sometimes deals with poor souls in temptation, and if they do not do it upon his instigation, than he tells them they have resisted a motion of the Spirit. If they do, why it is for their trouble too; perhaps he will charge them after all with Popery and superstition, and voluntary penance, that they must rise in the night to go to prayer, etc. Who requires this at your hand? It were good in such cases to say with a Godly man, who was thus moved to prayer when he was to go to sleep, Get thee hence Satan, I will go to duty when God calls, not when thou suggests, I have committed my soul into the arms of Christ, and in his arms I rest and sleep.— 3. A third time when Satan may put us on duty. When we are weak in body, and not able to perform it, when we want natural spirits to do the work, than will he put on to it, he knows that if we do it, than he shall by reason of our natural weakness get advantage of us. When he puts us to lift logs, he knows we are weak. When he moves to duty, he knows we have no strength. 4. A fourth time when he puts us upon duty is, When he thinks he puts us upon a snare, when he thinks duty will be a snare to us, he puts us on it not as God's work, but as our snare, he moves us to it merely as a scruple, and to scruple us further, whether we do it, or do not do it; he puts us on duty, not to comfort us, but to torment us and vex us, not to raise us when we are dejected, but to cast us lower, though he be often mistaken. But yet though Satan doth sometime as you see, yet God's Spirit doth often move and stir up the heart to duty, and when he moves indeed, he moves effectually, he puts you on the duty, and gives you strength to do it, he carries you through it, etc. And it is good to observe God's times, the hints of the Spirit, and go with them, which is the first Answer to that mistake. But though we are to go when God's Spirit moves, Answ. 2 yet are we not to neglect when we do not perceive such sensible motions of the Spirit. Grace moves us, or should move us to converse with God every day, and if so, the Spirit moves, the Spirit regenerated, though the Spirit regenerating doth not appear, and God's Spirit may move secretly, though not apparently, and sensibly to thy soul. Besides, if you look for an immediate call upon the duty, than you will not do duty out of obedience to the command. We must do duty sometime out of obedience, although we want both a heart to it, and a heart in it. That duty is esteemed of God which is gotten and wrested out of the hands of the flesh, which is done against temptations and gainsayings. Besides, if you will never go to duty but when the Spirit sensibly moves, you would often want that communion with God which you do enjoy; How often have you gone to prayer with a dead heart, and risen with a quick heart, with a straight, and risen again with an enlarged heart, with a dejected, and risen comforted? How often when you could find no such motion of God before to it, have you yet met with God in the duty, and enjoyed God, in a prayer, in a glorious sweet way? Isa. 64.5. Thou meetest him that rejoiceth, and worketh righteousness, them that remember thee in thy ways: God loves to meet those that are in his way. Though the Miller be not able to command a wind, yet he will spread his sails, be in the way to have it, if it come. Though the lame man could not get into the waters, nor command the movings of them: yet he would lie 38. years by the water's side, and no question with a deal of longing every time the waters moved; O that some would throw me in! So though we cannot bring the Spirit to us, yet let us set ourselves in the way for him to meet with us. Hold up the performance of duty: by them you come to see the face of God, to have converses with him, you keep head against sin, you get supplies of strength from Christ, you get above the world, they that speak against performance of duty, might as well speak against the actings of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and exercise of Grace: for prayer is nothing else but the communication of the soul with God, the actings of faith, and exercise of Grace. But we will shut up this. So much for the first mistake, which was that some think, they are not to do duty, but when the Spirit of God moves them to it. There is a second mistake. Mistake. 2 Some think they are to do nothing else but to pray, God hath commanded us to pray, and they think they are to do nothing else, and therefore ever and anon they run to their knees, drop as it were a bead, say over a Pater Noster, and too much with a Popish spirit too, even as so much done to compass life; so much laid out for the purchase of a pardon, and heaven. There are too many such. They are especially two sorts of persons. 1. Such who are blind and ignorant, they would feign go to heaven, and they hear they aught to pray, and therefore they go to prayer every moment: they will not loose heaven for want of prayer. 2. Such who are in humiliation, and wounds of spirit: poor souls! they go ever and anon to their knees, which yet in some is the dawning of faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. faith climbing up to Christ, but others they go upon these, as the salve to heal their wound; or, as so many bribes for a pardon, as so much good money laid out for the purchase of glory. Naturally, men run to a Covenant of works, but it must be another work to bring us to Christ: A convinced man runs to a Covenant of works. But he must be a converted man, that comes over to the Covenant of Grace. So much for the second mistake. A third mistake. Mistake. 3 Some there are that think they are not to do duty, because God commands, but because their own hearts incline them to it. To which I Answer, and say, Answ. That though we must do duties, because God hath commanded us, yet it is not sufficient to do them merely, because God hath commanded them. You must pray, you must hear, and do other duties; because God hath commanded, but it is not sufficient you do them merely, because God hath commanded them. For the explication of this, you must know there are twofold laws. Positive, and Natural. 1. Lege Grotium in 5. Matth 17. vers. 63. p. Some that are positive. 2. Some that are natural Or there are some commands which are founded upon God's will; and some that are founded upon God's nature. Those that are founded upon God's will, are such as are good, because God commands them; and such were many under the Old Testament, viz. their Ceremonies, and their meats forbidden, which were things neither good nor evil in themselves, but as God had commanded, or forbade them. Some again which were founded upon God's nature, and were intrinsically and inherently good in themselves; and not only good because God commanded them, but in themselves good. 1. Now for the first of these, those which were founded upon God's mere will, as those laws before mentioned; it was sufficient that we obeyed them merely because God hath commanded them: Act 15.10. the Apostles called them a heavy yoke, which neither they nor their fathers were able to bear: In calling them a heavy yoke, it demonstrates their obedience to them was more because God commanded them, than out of any inherent intrinsecall goodness which was in them. In calling them a heavy yoke, it was a sign that they obeyed them not out of love of the things commanded; but out of love of that God who commanded them: They were a heauïe yoke, but yet they bore it till God took it of; they were hard laws, but yet they submitted to them, till God pleased to repeal and disannul them. And indeed, I may call it submission, for their obedience was more out of submission than delight. And for these laws it was sufficient that they obeyed them merely because God commanded them. 2. But now the other, those commands and things which were founded upon God's nature, and were in their own nature good and holy; those it is not sufficient to obey, because God hath commanded them; but there must be an inward principle agreeable to them; an inward loving and closing with them, which ariseth from the suitableness of the heart to them. These commands must not be esteemed a heavy yoke, not a burden, but a delight; and principles of love are required in the doing of them. When I say, you are commanded to love God, to fear God, honour God; it is not enough you do this because God commands; but there must bean inward principle bred in us whereby we do all this: he that loves God merely because God hath commanded, etc. he loves not God at all; and if that be all, than if God had not commanded he would not do this. But a Christian is to do this though never a command to bind him to it. And he fees so much beauty and loveliness in God, his heart is so much taken with him, that he must needs love him. So for prayer, it is not enough that he pray merely because God hath commanded; but he is to go to duty out of desires of communion with God; he goes upon duty not as a duty commanded: so carnal hearts do say they do, who have no love to the duty; but he goes upon it as a means of converse and communion with God; and thinks it his happiness when he can enjoy a little communion with him in a duty. He goes upon converses with God, not as a servant to his master, but as a child to his father; not as his duty, but as his nature; not as his service only, but as his privilege; esteeming access to God, and communion with him, as one of the top privileges of a Christian. Indeed Christians are by their freedom by Christ free from duty. But these ways. 1. We are free from duty as our task; for so it was a burden to us; we are not like to day-labourers in the ways of God, that are to earn every penny we have at the hands of God; we are free from duty as our task. 2. We are free from duty merely as our trade: though we walk in the ways of duty, yet we walk not in them merely as our trade; for that is not for love of the work, but love of the gains which come in. A Christian will do duty though he see no gains coming in by it, because he loves the work; the work is reward and wages to him. As a man who loves sin, whose nature is vassalized to sin; he will drink, and sin, though to his utter undoing: so a godly man he will serve God, he will hold up in the ways of obedience, though he found no incomes: such a suitableness there is between a godly man and the work, that he will do it, though he see nothing comes in by it. 3. We are free from slavery of spirit in duty, and do duty out of a childlikenesse of Spirit, where the one he doth duty because of fear of blows, fear of the cudgel: were it not for fear of that, that God would punish him, he would not do the duties. But now the other he would do duty, although there were no punishment followed the omission of it. He counts this his greatest punishment to be denied communion with God, converses with him; this is enough to him. You have a childlike speech of Absalon will serve a little to exemplify this: 2 Sam. 14.34. Absalon had been banished from the Court, and jerusalem; but afterwards, through the mediation of joab, was received again to jerusalem, but yet denied admission to the Court, he was denied communion with his father, whereupon he sends joab to mediate for him. The pardoning of his fault was not apprehended so great a mercy, as the banishment from his father's sight was esteemed a misery, and therefore he saith, Let me see his face though he kill me: he thought no punishment for his fault to be so great an evil, as to be denied access to his father, and communion with him. So it is here with the soul, he thinks this the greatest punishment to be denied access to God, and communion with him. O this he esteems the top of misery, rather would he be killed in communion and accesses to God, than to enjoy all freedom in the want, and denial of it: a corrupt heart he doth duty because of the punishment if he do not do it; a holy heart he doth esteem this the top of punishment, to be denied communion with him: he esteems access to God and communion with him, to be his top happiness. Blessed is the man whom thou causest to approach to thee, saith the Psalmist, and herein he conceives his blessedness to consist, in approaches to God. 4. He is free from duty upon the tenders and terms commanded in the law; he doth not do duty that it might go well with him here; nor doth he do duty, to compass glory hereafter; he looks upon communion and converses with God happiness enough; his spirit doth not act thus, do thou pray, do thou obey, and it shall go well with thee here, and thou shalt have heaven hereafter; but he esteems this a piece of his heaven, to have communion with God; this is coelum extra coelum; he needs not be drawn to it by any promises; there is enough in the thing itself, communion with God, to induce him and make his soul desire it. And he goes upon the duty, as a piece of reward; which if he can but found God in, and have converse and communion with God in it; O there is heaven enough, glory enough to his soul. As for other prayers wherein his soul hath no communion with God, he hath thus much comfort from them; that his soul did in such a duty set itself in sincerity to converse with God, to have communion with God, though miserable poor man he wanted it. Give me leave to give you the difference of these two spirits, Legal, and Evangelicall, in nine or ten particulars, it may be worth your observance. 1. The principle that carries the one upon duty is slavish; the other childlike; one doth these things with a Legal spirit, * Lege Chamier. l. 15. c. 2. sect. 25. either hopes of rewards by it, or fear of punishment if he do it not: the other goes upon this, for communion with God, and sees that his reward and happiness, to have communion with him; and the want of it, the greatest punishment. 2. The one doth these things as his delight, the other as his burden; and indeed it must needs be burden to them who found not God in prayer, Multi Deo serviunt non filiorum spiritu sed mancipiorum animo, metu poenae, aut spe mercedis Cameron. either something of God going out from them to him, or something of God coming down from him to them. He that hath to do with nothing but duty, in duty, to them duty is tedious; but they who have to do with God, with Christ in duty, to them duty is delightful. Now such though they pray, they have nothing to do with God in prayer, they have no converse with him; they have to do with nothing but duty in duty; yea and not with that neither, they have to do with the world, with sin in duty, not duty in duty, much less with God in duty: therefore it is tedious. But the other hath to do with God, that is, he labours, he breathes, his heart gasps after him; he it is whom he hath in his eyes, whom he labours after in prayer, though he cannot enjoy him. 3. The one he doth duty out of convictions of conscience, the other he doth duty out of the propensions of Nature. Many men whose obedience is their precept, not their principle, holiness their law, not their nature; many men who are convinced, who are not converted, many that are convinced this they aught to do, they aught to pray, who yet want hearts to close with those things they are convinced of, and do. Mere conviction is rather a tyrant than a king; it constrains, it doth not persuade; Conscientiae renatorum non legis necessitate coactae legi obsequantur, sed legis ipsius jugo liberae, voluntati Dei ultro obediant. Calvin. it forces, it doth not move and incline the soul to obedience, it is but a daring, not a reforming light, it dares a man not to sin, it dares a man to do duty, but inables not a man either to hate sin, or love duty, all that they do is out of mere convictions of conscience, not out of propensitions of nature. Conscience tells you, that you aught to do these things, but gives no strength to do them. Mere conviction doth but discover the way, tell you what to do, but it doth not carry the soul in it; Like a stone set up in the way, it shows the way to the traveller, but gives no strength to walk it. But now where there are principles, where there is grace, it is in the soul as a pilot in the ship, who doth not only discover the way, but steers us & carries us that way it doth discover. 4. The one he looks for satisfaction in the duty by the duty; the other he looks for satisfaction in the duty by Christ, he works above the duty for his satisfaction. 5. The one contents himself with the shell, the other no content without the substance; the one goes upon duty, as the means of Communion with God, to see God and enjoy God, and have converse with God in it, the other goes upon it merely to satisfy the grumble and quarrels of his conscience. 6. The one doth them, but he looks to live by them: ask many a soul, that prays how he thinks to come to heaven, he will tell thee by prayer; But now the other doth them, and overlooks them, looks alone to live by Christ; he lives in duty, but not by duty, he lives in obedience, but yet above his obedience. I live, yet not I, but Christ in me. He looks for as much by Christ, and from Christ, as though he had never prayed a prayer, shed a tear; Though he have done this abundantly, yet he looks up to Christ in respect of acceptance, as if he had done none himself. 7. The one doth these things coldly and formally, the other fervently; and yet I question not, but there may be coldness in a godly man, and earnestness in another. If Baal's Priests prayed to their Idol so earnestly, much more a natural conscience to God. A natural man may pray earnestly; there is no question but Ahab was earnest, etc. A condemned man may cry earnestly for a pardon. A natural man may pray earnestly at times, when in fear and horror, under pangs of conscience, he may now cry earnestly, but not beleevingly. There may be much affection in a prayer when there is but little faith, fleshy affections, natural affections, raised affections, either from convictions, fears, horrors, these are but the cries of nature, of sense and reason, the cries of flesh not of faith; the affections which faith raiseth, they are not loud, yet they are strong; though they are still, yet they are deep; though not so violent, yet more sweet, more lasting. 8. Again, one doth duties by way of subserviency to other ends: that which makes duty to one, is some respects, duty is but only in a case: And you know things which yet otherwise are looked upon as evil may be desired in a Case. As the Merchant casting his goods out of the Ship, he looks upon the thing no way , he casts away his heart with them, but yet in this case he submits to it, to save his life. So they desire duty, and holiness but only in a Case, they look upon prayer, upon obedience, mortification of their lusts, etc. but as so many hard tasks, and impositions which they must submit to undergo if they will come to glory; But the other doth close with these as his heaven, as a part of his happiness, a piece of his glory— he doth not close with these things out of submission, but out of delight, these are not his penance, but his glory, his desire: As the one he parts with sin, not because it is not , for he weeps after them, but because it is damning, he parts with sin as jacob with Benjamin, because otherwise he should starve: or as Phaltiel, with Michol, because otherwise he might loose his head: or as the Merchant with his goods, because otherwise loose his life. And so he closeth with holiness, not out of love and desire to it, but because this he must endure if he will come to heaven. But now the other he parts with sin as poison, as an accursed thing which he desires to be rid of, and closeth with holiness as his happiness, which he thirsts to enjoy, and to be swallowed up with it. 9 The one he doth duty, as the sick man eats his meat, not out of desire and delight, but out of reason, it is more out of conviction he must die if he do not eat, than out of desire or stomach to it. The other doth duty, as a healthful man feeds, not merely out of reason, but out of desire and delight in it, Or the one he closeth with duty, as with physic, not food, as with a medicine, not with meat: there is reluctance against it, it is no way but in Case, Si quid bovi triste feceris, fit de te, potius quum a te, Prospe. in case of health; but the other closeth with it as a healthful man with his meat, there is delight, desire, pleasure in feeding, etc. These are the new borne babes that desire the sincere milk,— The one cries, The good that I would do, I cannot do, and the evil that I would not do, I do; the other, The good that I have no desire to do, I do, and the evil that I desire to do I dare not do: he would sin, and dares not, because of wrath, he doth duty and hath no heart to it, because he wants a spirit suitable. All delight in duties doth arise from a suitableness of spirit in the doing of them, if there be not grace within, as well as duty without, if there be not principles agreeable to precepts, the heart can never delight in them. Here is the ground that a godly man doth walk in duty, not merely because it is commanded, but because he acts his nature, in his obedience. The Law of God which is in the book is transcribed into his heart, it is his nature, his new nature; so that he acts his own nature renewed, in acting obedience. The eye needs no command to see, or the ear to hear, it is their nature, the command is in itself, the faculty of seeing is the command to see: so far as the heart is renewed it is as natural for it to obey, as for the eye to see, the ear to hear; and to live in obedience, as the fish in the water, the bird in the air. And therefore we do not obey merely, Conclu. because it is commanded, that is for such who have no principle in them, but we obey out of principles which God hath implanted in us suitable to the commands of God. Indeed the command is the rule without of our obedience, but grace is the principle within; the heart and command answer one another: As face answers face in the water, or in a glass, so the heart and the command; the command is transcribed into the heart. Hence it is that there is so much delight in obedience, because it is natural to obey, so fare as the heart is renewed; As it is natural for the eye to see, the ear to hear; so for the heart to obey, so fare as it is renewed; And hence comes delight, Psal. 40.8. Psal. 40.8. I delight to do thy will o my God, and wherein was this delight, he shows in the words following, thy law is in my heart, etc. There was the ground, the law was not only his command, but his nature; so long as the law is your command only, you cannot delight to do the will of God; you do duties, but you cannot delight in them, unless it be looking upon them, as something for glory, something for heaven; but when once the Law of God becomes your nature, than you come to delight in obedience, and in the ways of God. Actions of nature they are actions of delight; the eye is never weary of seeing, the ear of hearing, neither the heart of obeying; that is so fare as it is renewed, so fare as sanctified, because it is his nature. God hath promised in his Covenant, to writ his laws in the tables of the heart: poor men you have the Law in tables of stone, and writ after it as after a copy, a thing without you, and you have work indeed, but he saith he will writ them in the tables of the heart, he will transplant them into the soul, whereby they shall become our nature, and than obedience shall not be a foreign command, a Law without you, but obedience shall be a natural thing, a Law within you, your nature; hence is that abundance of delight in the Law, as you see in the 119. Psal. up and down. Hence is that delight in obedience to it, because all this is now your nature, and so fare as that acts it acts with delight. I grant there may be a kind of irksomeness and tediousness in us at times, to do those things which yet are natural and full of delight; though it be natural for the eye to see, and that wherein it delights, the eye is never weary of seeing, as Solomon saith, but that is to be understood of an eye that is sound; for if the eye before, it may breed a tediousness in the eye to do that which it delights so much in. So though it be natural for the soul to obey, and that wherein it delights, as the fish in the water; yet if the principles within be disturbed, if wounded, it may breed a kind of irksomeness, wearisomeness, and tediousness in the soul, to do that which yet it had so much delight to do. And this may arise from divers grounds. 1. Either their hearts may be damped with carnal affections, 2. or they may be pulled back with the prevails of corruptions, 3. or they may drive heavily under some vexing, and long temptation, 4. or in case of the spirits withdrawment either in Poenall, or Probationall trials, 5. or in case of Relapsing into sin. Yet in the greatest unwillingness, take a Saint at the worst, he hath a stronger Bias to God, than any others have, when they are at best, because in the one there is some will renewed, though a will now obscured, or in conflict, in the other there may be some passion, some mood to service, but no william. And thus much shall now serve for the answer of this third Query. Wherein I have plainly shown you, that it is no infringement to our Christian liberty to be tied to the performance of duties, nor yet to obey and do duties, because God hath commanded them; only this is the freeness of a Christian spirit, though he do the duties which are commanded, and do them because God hath commanded them, yet not merely because they are commanded, but out of principles of love, delight, and agreableness to the things that are commanded: he prays because God hath commanded him, but not merely because of the command, but because there is a suitableness between his heart and the work, his soul and the duty, and as he desires after, so his soul delights in his approaches and converses with God. I have spoken to it at large: We come now to the fourth Query. Whether the freeme of Christ, Query. 4 or those made free by Christ, may not sinne themselves into bondage again? It is affirmed by some: It is denied by others. I shall answer in brief. There is a twofold bondage. 1. Universal. 2. Partial, or gradual. 1. An universal bondage, or a state-bondage; which is a bondage properly so called: and that is threefold. 1. A bondage to sin, which is expressed in the 3. Tit. 3. We which were sometimes foolish and disobedient, serving divers lusts. So in the 6. Rom. 20. For when you were the servants of sin, you were free from righteousness. And john 8.34. He that committeth sin, is the servant of sin. 2 Pet. 2.19. While they promise' them liberty, they themselves are the servants of corruption. 2. It is a bondage to Satan; who is God's jailor, and holds down poor souls, under brazen bars, and iron gates, not to be broken. Ephes. 2.2. He is said to rule in the hearts of the children of disobedience. 3. It is a bondage to the Law. 1. the rigour. 2. the curse of the Law. 1. A bondage to the rigour of the Law, which requires, 1. hard things: 2. impossible things: 3. yea and that in such severity that it will not accept of the most eminent endeavours without performance: 4. Nor of obedience in much, if you fail in a little: 5. Nor will it admit of repentance after all this failing; one breach is never made up again, neither by double diligence, nor by repentance. That is the rigour of it. 2. It is a bondage to the curse of it: which is, 1. An extensive and universal curse; cursed in soul, body, estate, silver, gold, relations, as you see in the 29. Deuteronomie. 2. And it is an unavoidable curse; thou art not able to obey in all things, and therefore avoidable concluded under the malediction and curse; as the Apostle reasons, Gal. 3, 9, 10, 11. As many as are under the works of the law, they are under the curse; and how proves he that? For it is written, Cursed is every one that doth not obey in all things written in the book of the law to do them. Where there is the impartiality of the curse, to every one, and the severity of it. 1. Who ever obey not. 2. Obey not in every thing; nay though he should, yet one omission and failing in his life, would conclude him under it. 3. Who ever continues not to obey in all things— And this is the first, the state-bondage, or bondage properly so called. 2. There is a partial or gradual bondage, a bondage in part; or a bondage in degrees, which is a bondage improperly so called. And that is 1. A bondage in respect of comfort. 2. A bondage in respect of the manner of obedience. And so we shall answer this in two conclusions. That the freeman of Christ, Conclusion. 1 or those that are made free by Christ, shall never sinne themselves into the first bondage again; they shall never sinne themselves into that universal and state-bondage; he that is once Christ's freeman, shall never again become Satan's bondslave. 1. He shall never more be a servant to sin, the promise is, Rom. 6.14. You are not under the law, but under grace; therefore sin shall have no more dominion over you. Sin may have a tyranny, but never a sovereignty: you may be carried captive, as the Apostle saith, Rom. 7.23.— leading me captive— but you shall not be willing captives; you may fall into sin, but you shall never be servants to sin more; your ears shall never be boared in token of willing and voluntary subjection to sin. 2. Again, he shall never be a slave to Satan more, Satan may get the advantage of him, but he shall never become his willing servant more. 3. So he shall never come under the law more. 1. Not under the rigour of it. 2. Not under the curse of it; the law can take no hold of him to condemnation. And this is the ground, he is not under the law, but under grace; if he can sinne himself from under grace, than indeed he is again under all this: But this is impossible, therefore the other; and so much for the first. Though the freemen of Christ cannot sinne themselves into a state of bondage again, into an universal bondage; Conclusion. 2 yet may they sinne themselves into a gradual partial bondage, which we will show in two particulars. 1. The freeman of Christ may sinne himself into a bondage in respect of comfort. Thus you see David did, Psal. 51. Restore to me the joys of thy salvation: men that will not follow the direction of the Spirit, shall want the consolation of the Spirit; if they will do works of darkness, they must look to walk in darkness. Though promises of grace are absolute, yet promises of peace and comfort seem to be conditional, not that our walking hath any meriting or deserving power to the procuring of our peace: but that this is the way in which God will bestow it, and continued our peace and comfort. In the ways of duty we hold up our communion with God, our converses with him, our actings of faith and grace; and so in these ways comfort and peace as they are procured, so are they continued. Grace is as the fire, comfort as the flame that comes from it; but as it is with green wood, if it be not continually blowing, there will be no flame; so grace is in us, as fire in green wood, which will quickly gather an ash and deadness, if you do not continued in blowing, if you do not exercise your graces, you can look for no flame, look for no comfort without the exercise of faith, of grace, and suitable walking in obedience. Though promises of grace are absolute, yet promises of comfort, I say, they are conditional, Psal. 50.23. To him that ordereth his conversation aright, will I show the salvation of God. Isa. 32.17. The work of righteousness shall be peace, and the effect of righteousness shall be quietness and assurance for ever. Isa. 64.5. Thou meetest him that rejoiceth and worketh righteousness, him that remembers thee in thy way, etc. joh. 14.15, 16, 21. If you love me, keep my Commandments, and I will pray the Father, and he shall give you another Comforter, who shall abide with you for ever. vers. 21. He that hath my commandments and keepeth them, is he that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and manifest myself to him. Where you see it seems all to lie upon condition: so Gal. 6.16. As many as walk according to this rule, peace be upon them and mercy, and upon the whole Israel of God. So that if men walk not in the ways of obedience, they may want comfort, they may want peace. The freemen of Christ may sinne themselves into a bondage by sin, though not into the bondage of sin: They may sin themselves into a bondage of fear; yea and a bondage of trouble; their sin may cost them brokenness of bones, though they shall not sinne themselves into a state-bondage again. Though you cannot sinne away your grace, yet you may sinne away the evidence, the sense, the comfort of it: Though you cannot sinne away your pardon, yet you may sinne away the sense of it; nay the comforts of it; though you have it, yet you have no comfort from it; it is as though you had no pardon in respect of you; otherwise you must say a man may have fullness of peace, of assurance, and of comfort even in the highest acts of sin, as some have said. Nay, and you may not only sin away the sense and comfort of it, but the evidence and knowledge of it; as that place of Peter seems to imply, 2 Pet. 1.9. He hath forgotten that he was purged from his old sins; new sins bring new fears, new guilts and troubles: All the former foundations and resting places of the soul seem to be shaken, new doubts arise whether I am justified and pardoned, yea, or no; and these new doubts bring new troubles and fears on the soul. But you will say this is our weakness, Object. for the free men of Christ they are let lose to enjoy the free Spirit of Christ, that is say * Doctor Cr. in his Christ alone exalted. p. 246. they, to have free discourse, and free society with the Spirit of God, and may hear all the gracious language of God's thoughts, yea and with application and comfort, and that say some, assoon as he comes warm out of sin. This is our weakness indeed, Answ. 1 but a penal weakness, a weakness which is a chastisement of former wickedness. There are threefold desertions. 1. Cautionall, for prevention of sin, as Paul's seems to be. 2. Probationall for trial, and exercise of grace, as jobs. 3. Penal, for chastisement of some way of wickedness, as Davids. In the former it is our weakness indeed, and so is the other, but yet with much difference, for in this it is a weakness which we have contracted on ourselves, or a weakness inflicted in chastisement of former wickedness, as it was in David, his sin had brought this on him. The Spirit of God is a tender and delicate spirit * Ita nos tractat ut a nobis tractatur. if you grieve him, he will grieve you; if you will not follow his counsel and commands, you shall want his comforts and joys: Your iniquities have separated between you and your God. Though sin make not a total separation, a final separation, between us and God, yet it may 'cause a withdrawment, and breed a distance between God and us, it may cast up such a cloud, that all the faith we have will not be able to see through it, as you see in David: you have a passage in Isa. 57.17. proves this, For the iniquity of his covetousness I was wroth, I smote him and hid my face— And you see how frequently upon the admission of sin, though perhaps of an ordinary nature too, what troubles the soul hath, all the former resting places for the soul are no rest to a man, all his former evidences are beclouded, and hid in the dark, he cannot discern them. But all this you will say is his weakness too, as David saith, Psa. 77.10. This is my infirmity,— I grant it is our weakness to question former titles, if ever God did grant us a grounded evidence of a pardon, and our interest in Christ, to call it in question again. But it is such a weakness as doth accompany wickedness, such a weakness as sin will bring on you; and God suffers it to be so, for his fatherly ends to humble us the more, and therefore, 1. God doth not look now on us as he was want. 2. Conscience doth not now give in evidence as it was want. 3 It may be Satan is let lose to tempt us too. 4. It may be the Spirit of God is withdrawn too, because you have grieved the holy Spirit, and than no marvel if there be trouble, if the soul want comfort. But you will say; Object. It is our work at this time, even after commission of sin to believe, and if to believe, than to be comforted. 1. Comfort is the fruit of faith, Answ. and therefore it may be our work to believe. And a man may be able to believe, and yet not able to take comfort; A man may rest upon Christ for pardon, and yet upon reflection is not able to evidence he doth rest on him, and a man may be able to discern of his own acts, and yet comfort may be suspended for a time. 2. Though it be our work to believe, Per lachrymas venimus ad canticum. yet is it not so properly our work to take comfort; God would have us to take comfort in an orderly way, go from believing and mourning, to joy and comfort. God's workings are orderly workings; It is now your work, as you have sinned afresh, so to believe afresh, and mourn afresh, and than to receive comfort. Yet 3. you may be comforted, first, in respect of your former justification; this new sin doth not overthrew your former pardon, though interrupt and disturb your present peace and comfort, and secondly, you may be comforted in this, that there is mercy enough in God to cover, & Grace enough in Christ to cure this fresh sin: thirdly, and in this you are to be comforted that God doth not suffer you to lie in sin but hath discovered it to you, humbled you for it, and brought you over to Christ, in whom you may renew your peace, and regain your comforts. But than you will say, that if our peace may be interrupted by our walking, than our peace and comfort doth not depend upon Christ, but upon ourselves, not upon Christ's doing, but upon our walking. 1. Some distinguish between a peace with God and a peace with ourselves; the peace with God cannot be lost, but peace with ourselves may be forfeited. 2. Others distinguish between a peace of conscience, and peace with conscience. As wicked men may have peace with conscience, but no peace of conscience: So the Godly may have peace of conscience, and yet want peace with conscience, Conscience may object and quarrel, and dispute, when yet the soul is truly at peace. 3. Others distinguish between a real peace and an apprehended peace: the godly may have real peace in respect of their state and condition, and yet want the sense of peace in respect of their own apprehension. 4. Others distinguish between the peace of justification, and peace from justification; the former remains say they inviolate and uninterrupted, even when the soul doth neither see nor feel its wont consolations, 2 Cor. 5.7. Psal. 49.5. but the other may be interrupted and disturbed by our walkings. 5. Others say, there is a peace of justification, and a peace from Sanctification; the former, say they, doth depend no more upon our walking, than our justification itself doth; but the other doth depend upon our exact walking: God doth not maintain peace whilst we neglect to walk in the ways of peace, Psal. 58.6, 7, 8. Gal. 6.16. As many as walk according to this rule, peace be on them. God doth still carry on all his work both of peace and holiness in a near proportion together, the one cherishing, and helping the other.— In a word, I conceive we may distinguish between the foundation and being of a Christians peace, and the flourishing and wellbeing of it. The foundation of our Christian peace, is not in us, but in Christ; not in our holiness, but in his righteousness; not in our walking, but in his blood and suffering, who is the spring of our peace, and in whom we have peace, john 16.33. and who is said to be our peace, Ephe. 2.14. But the flourishing and well-being of this peace doth much depend upon the exercise of our Graces, and exact walking with God. It is purchased by the obedience of another, but must be cherished by our own obedience: And indeed it doth so far depend on us, that if we do not walk exactly, though we cannot sinne away our former pardon, yet we may sinne away our present peace. There is a 5. fold peace that a man may sinne away, the lest of which is worth a world. 1. There is a peace which flows from the witnes-bearing of our conscience in our integrity and exact walking, such a peace as Hezekiah had when he said, Lord remember how I have walked before thee in sincerity— and Paul had the same, 1 Thes. 2.4, 5, 6. Rom. 1.9. and that peace we may sinne away, when we fall into fresh sin, the comforts of our former walking will not bear us up. 2. There is a peace which flows from the souls Communion and converses with God in duty. There is peace as well as sweetness in every piece of holiness, and this peace a man may sinne away. All that sweetness and adaptation of spirit in duty is now gone upon fresh revolts into sin, and now the soul formerly comforted, is interrupted and disturbed in all its approaches and converses with him. 3. There is a peace which flows from the exercise of Grace implanted in you: you cannot exercise any Grace, but there is some peace and comfort in the exercise of it. When you exercise your faith to believe and close with Christ, your repentance to mourn for sin,— there is some peace, some comfort, that is the result of these exercises. Now a man may sinne away this comfort, your fresh sin doth wound and disturb you in the exercise of your Graces, and therefore your comforts which flow from such exercises must needs be interrupted. Nay if a man may sinne away some measures and degrees of Grace, those measures which are gotten of a man's own improvement, much more may he sinne away his peace which should flow from them. 4. There is a peace which flows from the sense & knowledge of God's grace implanted in the soul, when a man is able to evidence the works of Grace implanted in the soul, there must needs be peace and comfort in it. Now this also a man may sinne away, he may sin away the sense and knowledge of a work of Grace in him, he may so darken and obscure his evidences by sin, that he is not able to read them, nor discern that work of Grace in him, he may now find so much grace as to afflict him, but not so much as to comfort him, his light was not directive before, and it is afflictive now. 5. There is a peace which flows from the assurance of God at peace with the soul: A peace which flows from the sense of God's favour, from the assurance of God at peace with us. And this peace may we forfeit and loose, though we cannot sinne away our former pardon, yet may we sinne away our present peace; nay and sin away the sense and comfort; yea the knowledge of our former pardon; which may be implied in that of the Apostle, 2 Pet. 1.9. He hath forgotten that he was purged from his old sins. And thus much shall serve for the Answer to the Objections, and the settling of the first particular, that the freemen of Christ may sin themselves into bondage in respect of comfort. 2. A Christian may sinne himself into bondage in respect of the manner of his obedience: Though he do now serve God, yet not with that measure of willingness; not with that measure of freedom, cheerfulness, and delight; not with that enlargedness of heart which formerly he hath done. David after his sin desired that he might have the free Spirit of God restored to him; he had not lost it, the free spirit was in him; but he wanted that former freedom of spirit; he wanted those operations and workings of it; he wanted that comfort in service, and that freedom to service which he had before; the wheels were now taken of, and he went heavily, and sadly on in the ways of life. Though it be natural to the eye to see, and ear to hear, and that wherein it doth delight; for actions of nature they are actions of delight: yet if that the eye be soar, it may breed a tediousness and burden in the doing actions of nature: So here, if the principle whereby he obeys be wounded, it may work an irksomeness in the doing those things wherein formerly a man delighted. Though sin cannot set him into the state of a slave; yet it may disable to serve fully as a son. And this servilenesse of spirit may be caused either by, 1. Fear: or 2. by Doubts, and unbelief: or 3. Grace is weakened in the operation by the prevailings of sin: or 4. The soul wants those former apprehensions, and so is disheartened in all its approaches unto God. Indeed now he serves God, but it is more out of obedience than out of delight; he dares not but pray, and yet he finds little heart in prayer: he is now wounded in all his approaches to God; that adaptation, and sweet connaturalness which was between his heart and duty is now gone; that complacency and delight which his soul had in all his approaches unto God, and walking with him, is gone, and the soul drives heavily in the ways of obedience; he goes now to duty, as a sick man to meat; not as a hungry healthful man to his food; he doth duty rather out of spiritual reason, than out of natural delight; and thus it befalls many of the Saints in their relapses into sin; they sinne themselves into bondage in respect of the manner of their obedience. And this shall serve for the answer to the fourth Query, viz. Whether the freemen of Christ may not sinne themselves into bondage. We come now to a fifth Query. Whether this may consist with our Christian freedom, Quest. 5 to do duties with respect to reward. There are three opinions concerning this Question. Some say that we are to do duty, Opin. 1 to walk in the ways of obedience, to merit heaven and glory; we must fast, pray, and do good works; and all this with an eye to glory, as * Merces non est debita, sed gratuita, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 4.4. Concil. Trident. Sess. 6. Can. 33. wages for work, and as desert of obedience. And therefore do they do all their works; they fast, pray, penance, and afflict themselves, in reference to the purchase of heaven and glory by all this. The Council of Trent do denounce a curse upon those who say, That a justified person doth not merit eternal life by his obedience. And what would not the proud heart of a man do, if by doing he might merit heaven? what torments have the very heathen endured, out of an opinion that they should come to happiness by them? And what would not others there's do? Cum Deus coronat merita nostra (vult opera nostra) nihil aliud coronat quam munera sua. Aug. Sua dona coronat, non merita tua. Aug. I have read it was the speech of one, I would swim through a Sea of Brimstone, saith he, that I might come to heaven at last. Men would be at great pains, and spare for no cost, if what they did might be looked upon as layings out for heaven, as the purchase of glory, or as wages for work. The proud heart of man would feign have that of debt, which God hath decreed to be of grace; and desires that to be of purchase, which God hath intended to be of free gift. But these are to be cast out of the inquiry. Certainly though we may do good works, and walk in the ways of obedience, with an eye to the recompense of reward; yet none of us hold, that these things are to be done with reference to our meriting of it. The Apostle tells us, that it is not of * Quia tu dignatus es facere, non quia ego dignus cui facias. Aug. in 43. Psal. debt, but of grace, Rom. 4.4. And in Ephes. 2.5. By grace we are saved. So in the 8, 9, 11. verses. And the gift of God is eternal life, Rom. 6.23. a Regmon coelorum non servorum stipendinus, sed filiorum hareditas. Calv. de Merced. Glory is not the wages of a servant, but the inheritance of a son. And indeed, b Quid sunt omnia opera ad tantam gloriam? Bern. Quid possumus dignum facere praemiis coelestibus? Amb. in Psal. 118. ser. 20. Non sunt condignae passiones ad praeteritam culpam, neque futuram mercedem. Bern. what are all our works to that glory, if all our sufferings are not worthy to be compared to the glory that shall be revealed, what than are our do? It was the c Si homo mille annis serviret Deo etiam ferventissime, non mereretur ex condigno dimidiam diem esse in regno caelorum. Anselm. de mensuratione crucis. Bern. Non valent vitae praesentis obsequia, aeternae vitae gaudiis comparari, flaccescant licet membra vigiliis, pallescant licet era jejuniis, non erunt tamen condignae passiones hujus temporis ad futuram gloriam. Euseb. Emis. Tua peccata sunt, merita Dei sunt. Aug. speech of Anselme, If a man should serve God a thousand years, he could never by that service deserve half a day: I say, not one moment of time in that eternal glory. And therefore we will cast these out of the inquiry, it is too gross for Christian ears: the Apostle tells us plainly, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he saveth us.— Not by works of righteousness, that is, our own works, though we say of them, as some of the more moderate of our Adversaries do; our own works * Opera nostra sanguine Christi tincta. Gratia nullo modo gratia, nisi omni modo gratia. Aug. sprinkled with the blood of Christ. All are injurious to grace. For by grace we are saved; and grace, is no ways grace, if not every way Grace. But let us leave them.— There are two other opinions which are to be debated. 2. Some say peremptorily, that we must have no eye, nor no respect to heaven or glory in our obedience: But we must walk in all the ways of obedience, with this freedom; carrying no respect to the recompense of reward at all: and that it is utterly inconsistent with the free spirit of a Christian, and destructive to our Christian freedom, to do duty with respect to reward. 3. There is a third opinion, that saith, we may do holy actions, and we may walk in the ways of obedience; and may also in this doing cast an eye, and have respect to the recompense of reward. These two last come to be examined by us; we have cast out the first, as inconsistent with the nature of grace, and the freedom of the Gospel; but both these two are held up as consistent with grace and Christian freedom. And yet these two last seem to stand upon opposite terms. 1. One saith, we are to do holy duties, and may not at all cast an eye to the recompense of reward. 2. The other saith, we may have respect to the recompense of reward in the doing of them. For the first of these, that we are not to have respect to the recompense of reward: It seems to be strengthened by these arguments or reasons. 1. Because this overthrows the nature of our obedience, and makes that mercenary and servile, which should be son-like and free; for if we do obey God in reference to heaven and glory, than we do not obey freely, not God for himself, but servilely, and mercenarily, that obedience being servile in the principle which is mercenary in the end. 2. Because if so; than we overthrew the nature of grace, and make that man's purchase which yet is freely bestowed of God, which must needs overthrew the nature of grace. 3. Because all these things they are the parts of the Covenant made to us: I will pardon your sins, I will give you grace, I will give you glory. Now we do not obey that we may have pardon; nor obey that we may have grace; and why the other? why should we say, that we obey, that we may have glory, seeing these are alike promised? 4. Because all these are fully purchased by jesus Christ, and provided for in Christ. Therefore they are not the purchase of us: we do not obey, that we may get this, but because these are purchased for us, and we are persuaded thereof, therefore we do obey, etc. Thus may the first Opinion be managed. 2. The second, that we may have respect to the recompense of the reward in our obedience. It may be thus managed and defended. That which God hath propounded as an incentive to obedience, Argu. 1 we may look upon in our obedience. But this God hath so propounded: Ergo. Or thus. If motives may be taken from them to quicken us to obedience, than may we eye them in our obedience. But motives may be taken from them to quicken us in our obedience. Ergo. The second proposition seems the main to be cleared; and it is proved thus. That which God hath used as a motive to quicken to obedience, Min. probat. that may be used as a motive, and consequently we may eye it in our obedience. But God hath used glory and heaven as a motive to quicken us to obedience: this is proved, Rom. 8.13. If you live after the flesh you shall die, but if you by the spirit do mortify the deeds of the flesh, than you shall live. And in the 1 Cor. 15. last. Therefore be steadfast, always abounding in the work of the Lord, for as much as you know your labour is not in vain in the Lord. So 2 Pet. 1.5. to the 12. & 2 Pet. 3.14. Seeing ye look for new heavens and new earth, be diligent that ye may be found of him in peace, without spot and blameless. And Gal. 6.8, 9 He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life ever lasting: Be not weary in well doing, for in due season ye shall reap if you faint not. So 2 Tim. 2.12. If we suffer with him, we shall also reign with him. And therefore God having propounded this as an incentive of obedience; we may eye it, and have respect to it in our obedience. That which the Saints and people of God have eyed in their obedience, Argu. 2 we may eye also. But the Saints in their obedience have eyed the recompense of reward: therefore,— etc. That they have eyed it, you see Moses Heb. 11.25, 26. He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater richeses than all the treasures of Egypt, for he had respect * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to the recompense of reward. But you will say, Moses was a man under the law, and he had not so free a spirit in service, as those now under the Gospel. But to this may be answered. 1. He was a son, though under age, and had the free spirit of grace; else he could have had no glory. 2. Paul commends this act of Moses, showing the greatness of his faith and obedience, and so makes it imitable to us. 3. But thirdly, we shall found those who were under the Gospel, who enjoyed abundance of God's free Spirit, that yet had an eye to the same recompense of reward in their obedience. You see Paul who had as free & ingenuous principles in him as ever man had; yet he saith of himself, in Phil. 3.13, 14. I forget all things that are behind, and reaching forth unto those things which are before, I press hard to the mark, for the price of the high calling of God in jesus Christ. And see Heb. 12.1, 2. Thus you see the several opinions, and and the chief strength whereon they stand. Now in way of reconciliation, and setting down that which I apprehended the truth in this Controversy: 1. I will first show what is meant by reward. 2. What by eyeing of the reward. 3. Whether the eyeing of it be any infringement to Christian freedom. For the first, what is meant by Rewards. Rewards may be said to be of a threefold nature. 1. Temporal. 2. Spiritual. 3. Eternal. 1. Temporal, and those are all kind of mercies we enjoy in this life, whether personal, or relative, and those positive, or privative, health, comfort, food, raiment, house, harbour, richeses, freedom, deliverance.— 2. Spiritual, and those are all kind of blessings concern the soul: justification, sanctification, Grace, increase of grace, victory over our lusts, comfort, peace, joy, communion with God.— 3. Eternal rewards, and that is the main in controversy; glory, immortality, life, as the Apostle sets it down, Rom. 2.5, 6, 7. Who will tender to every man according to his works, to them who by patiented continuance in well-doing seek for glory, and honour, and immortality, eternal life. In a word, this eternal reward is the enjoyment of God, of Christ, of the Spirit, it is perfect freedom from sin, it is perfect holiness, it is indeed, grace glorified, this is that eternal reward. And this shall suffice for the first. 2. What is meant by Eyeing of the reward. It is the phrase which the Apostle useth of Moses, Heb. 11.25, 26. He esteemed the reproach of Christ greater richeses than all the treasures of Egypt, for he had respect to the recompense of reward. We will a little explain what is meant by it. There is a threefold eye. 1. There is an eye of knowledge, whereby a man sees and knows the excellency of a thing. 2. There is an eye of faith, whereby he believes the truth of it, and his interest in it. 3. An eye of hope, and thereupon of patience, and waiting or expectation for the enjoyment of it. In these respects, Moses might be said to eye the recompense of reward. 1. He eyed it by knowledge, he knew those things which were laid up for him, he saw him that was invisible, as the next verse tells us; and he saw those rewards which God had laid up for his people, fare to be preferred before the pleasures of sin. 2. He had an eye of Faith; Whereby he was persuaded both of the truth of it, that such things were reserved, and of his part in them, and that he should possess this glory. 3. He had an eye of Hope, to wait and expect the enjoyment of all this with patience. Heb. 10.36. And now hereupon he esteemed the reproach of Christ above all the treasures of Egypt, for saith the Text: He had an eye to the recompense of reward. What's that? shall we say, he had respect to that glory which he should purchase or enjoy, by doing of this, or for doing this. No. But because he knew the glory that was reserved for him, because he did believe that he should possess it, because he did hope for it, and expect it. Therefore he did despise all the richeses and pleasures of the world, as not worthy to be compared with it. Agreeable to which are those places, Col. 3.23, 24. and Heb. 10.34. And thus much for the second, we come now to the third. 3. Whether to do duties with an eye, to the recompense of reward be any infringement to our Christian freedom. 1. I answer, if you take it thus as I have said, for knowing, believing, hoping; expecting of that glory God hath promised to us; than I say, it is no infringemen of Christian liberty, to do duties with an eye to the recompense of the reward. But rather contrary I say, that herein our liberty doth consist, upon knowledge, faith, persuasion, hope, and expectation of that glory, which God hath reserved for us, thereupon to be encouraged and quickened in our obedience, and thereby made free indeed in our obedience of him. In brief than if you take this eyeing of the recompense of reward as I have said, than a man may do duties with an eye to the recompense of reward. And indeed we aught to do them with such an eye to the recompense of reward. 1. Upon knowledge, faith, persuasion, that God will bless us, and never departed from us, from doing us good. 2. And upon knowledge, faith, persuasion, that God is our Father, that our sins are pardoned, etc. 3. And upon the like knowledge, faith and persuasion that God will glorify us at last, thereupon we are to obey & give up ourselves to all the ways of obedience, love and service of God, as the Apostle saith, Col. 3.23, 24. And what ever you do, do hearty to the Lord, knowing that of the Lord you shall receive the reward of the inheritance. But if by eyeing of the recompense of reward you mean thus, whether we are not to do duties, in reference to the obtaining of spiritual, temporal and eternal mercies, than I must pause, and answer you by some distinctions. If than the question be demanded, 1. of temporal good things. Whether may not a man do duties and obey God in reference to Gods bestowing of outward mercies and enjoyments upon him in this life. The affirmative whereof, viz: (that a man may obey God with an eye and respect to Gods bestowing of outward mercies, and good things in this life) is held up and maintained by holy and learned men, such as I believe do carry as little eye to these things as any do, in their obedience. And this is maintained upon the former grounds, because God hath propounded these things as motives and incentives to obedience, and the best of Saints have eyed them in their obedience, Ergo, we may do it also. And to take of all suspicion of mercinarinesse of spirit in so doing, they use to distinguish between Supreme grounds and ends, & Subordinate grounds and ends, and say, though the things of this life may be the Subordinate ground and end of our service, yet they are not to be the ultimate and Supreme grounds or ends of service. Matt. 6.33. We may eye them with reference and subordination to God's glory and our good and salvation, but not primarily before, or supremely above the glory of God and our salvation: These are the usual cautionall distinctions which are added by such as affirm the position. I reverence their persons and judgements, and what I speak though it may be different, yet I suppose it will not be contrary to that which hath been maintained by them. The Query is, Whether a man may not do duties and obey God, in reference to Gods bestowing temporal good things on him. For the right stating of the Query, I conceive first, that (man) in the Query, must be taken for Christian man, or man in Christ; for if it be spoken of Carnal man, he doth neither obey from right principles, upon right grounds, after a right manner, or for right ends: we may say of all his obedience, Vix quaeritur Jesus propter Jesum. Aug. that it is but carnal, he hath carnal principles, and grounds and ends in all he doth. It may truly be said of him, what God said of the jews, when they fasted and prayed, they did not at all do this to God, They assembled themselves for Corn, and Wine, and oil, belly blessings, self is the ground, and self is the end of all. Principes regionem potius quam religionem quaerunt pauperes, panem potius quam Christum. Chem. They serve not God either merely, or mainly for himself, but for themselves; they seek not him, but his; they follow him not for the miracles, but for the loaves: Many thousands, who are moved by no inward spring, only these outward weights, which taken of, like a clock they stand still and cannot stir. It is the voice of a carnal heart, Who will show us any good? they count godliness no gain, if they can make no gain of godliness; if in stead of gain, they have loss, in stead of advantage, they meet with persecution; if in stead of a good name, they meet with reproach, for Christ, than they presently cast of religion and obedience, they owned it merely to serve their own ends, and for their ends do disclaim it. He that will serve God for something, will serve the devil for more, if he can mend his wages he is for any master. And therefore by [Man] in the Query, I conceive is meant [Christian Man] or Man in Christ. 2. By [good things] here I conceive is meant, outward good things, and those such as the world do reckon and esteem to be good things, as richeses, honour, greatness, applause; at lest, a competency and sufficiency of temporal and outward good things. 3. And by [serving God] I conceive is meant all the acts of obedience, not only outward conformity, but inward subjection to the laws and commands of Christ. 4. And by [eyeing] of these temporal good things in service, I conceive, is not meant the making these things either the mere or main grounds of his obedience, nor the supreme and primary ends and aims of his service, for that were abominable, but carrying a respect unto the enjoyment of these things, as a subordinate ground to set him on work, and a means to quicken him in working. And thus I have rendered the best sense I can, of those particulars in the Query, and the question being thus stated; I shall now come to the Answer. In which I conceive I shall have the grant of three particulars following. 1. That the enjoyment of these good things of this life, is not the ground of a Christian man's obedience; they are not that which doth put us on work, though they should be admitted to quicken us in working, they are not the spring of motion, at the most they are but oil to the wheels to keep on and quicken motion. I conceive there are these grounds of obedience. 1. The binding grounds: and those are because God hath commanded, as Psal. 119.4, 5. Thou hast commanded us to keep thy precepts, o that my heart were directed to keep thy statutes. 2. The enabling grounds. Those are two. 1. Our implantation into Christ; As without him we can do nothing, so in him we are created to all good works, and I can do all things through Christ, etc. 2. Christ's implantation into us, which is called the forming of Christ in the soul, the new man, the law written in the heart, the new creatures, faith & love, whereby we are enabled to obey his precepts: our faith inables. By faith Abraham obeyed— and our love constrains. 3. Impelling grounds, and those are motives rather; 1. because God is good, 2. because he hath been good to us. God's goodness is a motive, and his grace is our strength. 2. The enjoyment of these things, they are not the mere end of a Christians obedience, than would it tender us to be servile, and mercenary in our obedience, and not Sonlike and free. Indeed these may be the mere ends of the obedience of carnal men, but not of the godly, they have higher ends than these: These are too low for the noble and royal spirits of Saints. 3. They are not the main ends of their obedience, they have higher ends than these are; A Christian hath a more noble spirit, a more freeborn soul, than to make any thing out of God himself, the main end of his obedience to God. And so fare all agreed. All the controversy is about the next, which I desire to propound in modesty, to those who are of different judgements. 4. Whether it can be said to be the subordinate end of a Christians obedience Seeing, 1. It seems to be the pedagogy of the Law, in which time they seemed to be carried by temporal promises in the ways of obedience, and God seemed to propound to them as men under age, the promises of temporal good things to tempt them on to obedience. As you see in Deut. 29. Certainly, the enjoyment of these temporal things was not the mere end of their obedience; though some of them might have the spirit of the Sadduces, who said, they kept the Law, and observed it, that God might bless them, and that it might go well with them in this life; yet all were not of this spirit: nor was the enjoyment of these things, the main end of their obedience not more than of ours: It was but a subordinate end, God never propounded it, nor did the godly eye it, as the main end of their obedience. But God deals with them as in their infancy, as under age, and leads them on, and allures them by such respects as these; because they had not that measure and abundance of spirit which he hath bestowed on his people now under the Gospel. 2. Because it seems to prescribe God, and limit God, not submitting to his wisdom in desposals to us. 3. Because it seems to propound that which God hath not propounded. 4. Because this end may fail, and so our obedience too, at lest, so much as these things were the end of our obedience, so much obedience will fail in the failing of them. 5. It is hard to carry an eye to things of this nature, and yet our service be free. 6. I conceive it is safer to take up arguments to quicken us in our obedience of God, from the mercies of God bestowed, or made ours in the promise to faith, than for to take up arguments to obey from the expectation of mercy to be bestowed, or to gain mercies by our obedience. It seems better to say, that we are not to obey that God may bestow blessings on us, but rather upon the knowledge, faith, persuasion of God's blessing of us here and for ever, to be quickened from that to obey him. And the Apostle seems to speak after the same manner to us, 2 Cor. 7.1. Having therefore these precious promises, let us cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God. He argues from mercy to duty, not from duty to mercy here. He reasons here from the enjoyment of promises to the performance of obedience; having therefore such promises, let us obey. So in Col. 3.23, 24. And whatsoever you do, do it hearty as to the Lord, and not to man; Knowing that of the Lord you shall receive the reward of the inheritance: where you see he takes up the argument, to enforce the duty from the knowledge, or faith and persuasion of that reward which God will assuredly bestow on them. So Heb. 10.34. They took joyfully the spoiling of their goods, knowing in themselves that they had in heaven, a better and an enduring substance. But I am not here to deal with eternal, but with temporal rewards, and urge these places not further than to strengthen what I said before, that it seems better to say, that we do not obey that God may bestow these outward blessings on us, but rather upon the knowledge, faith, persuasion of God's blessing us here, and for ever, we are quickened to obey him, and in our obedience of him. And certainly the less eye that we carry to these things in our obedience, the more eye will God carry to our obedience, the less regard and respect you have to these outward things in your service, the more will God respect & regard your service, the less you make them the end of your working, the more will God make then the end of your work; Indeed the enjoyment of outward things seem to be too low for a Christian to eye them in his obedience, the Apostle saith, 2 Cor. 4.18. We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. But you will say, Object. God hath promised all good things to obedience, as he tells us, 1. Tim. 4.8. Godliness hath the promise of this life, and of that which is to come, and therefore we may obey with respect to the enjoyment of them. Before I come to the answer of this, Answ. I will propound one thing, and query two. 1. That which I propound is this, Whether it were not better expressed, to say, God promiseth to the obedient all good things, rather than to say, he promiseth it to obedience. Especially if that be a truth, that Gods Promises under the Covenant of Grace are not made to the work, but to the workman; not to the action, but the person. I am sure our Divines have made this one difference, between the Covenant of Works, and Grace; that in the Covenant of Works, made with Adam, the Promise was made to the work, and not to the person. But in the Covenant of Grace, the Promise is made to the person, and not to the work. This I only propound: Now I will query two things. 1. Whether that which the Apostle calls [the Promise of this life,] and that which is expressed in the Objection under the name of [good things] be Symbolical phrases, both expressing the same thing. 2. Whether by [good things] be meant those things which are good in the account of men, or those things which are good in the esteem of God: or if you will, whether those things which are good in themselves, or those things which in God's wisdom he knows good for us. If good things be taken at large indefinitely, the first part of the Objection is granted; that God hath promised to the obedient, or to the obedient in their obedience all good things. It is his promise, Psal. Psal. 84.11. 84.11. Not good thing will he withhold from them who walk uprightly. Nay and his Covenant, jer. 32.40. jer. 32.40. I will never departed from you from doing you good. But if you do determine and restrain good things, either to those things which are positively good, those which the world esteems good, and do not take in, wants, Divitiae dantur malis, ne pucentur bona; bonis, ne putentur mala; multis, ne putentur magna. as well as enjoyments, straits as well as fullness, poverty as well as prosperity, to be of the number of those good things; than I say that God hath made no such promise to us, nor can we truly interpret this promise after that manner. If it were a promise made unto obedience, and Godliness, and the promise were to be interpreted after that manner, than surely the Apostles should have been sharers in it. But Christ tells them, That they should be hated of all men for his Names sake, Mat. 10.22. and should be brought before Princes, Mat. 10.18. cast into prison, Luk. 12.11. persecuted, and those who did this should think they did God good service. john 16.2. And the Apostle tells us, That bonds and afflictions did abide for him every where Acts 20.23. Acts 20.23. And if their hope were in this life, they were of all men most miserable, 1 Cor. 15.19. 1 Cor. 15.19. And it is the same which we are to expect and reckon on, according to that of the Apostle, 2 Tim. 3.12. 2 Tim. 3.12 He that will live godly must suffer Persecution. And Acts 14.22. Acts 14.22 Through many tribulations we must enter into the Kingdom of heaven. And Christ himself tells us, That if we will follow him, we must take up our cross daily and follow him.— Luke 9.23. Luke 9.23. And therefore certainly if by the promise of this life, be meant the good things of this life: and if by the good things of this life, be meant outward enjoyments, than I say there is no such promise made here to obedience. If it be said, that the Scripture saith, If you will be willing and obedient, you shall eat the good of the Land. And therefore temporal blessings are promised upon condition of obedience. If it be admitted that the jews (though they were under a Covenant of Grace) were yet under a different Covenant from us: a subservient covenant, as I have showed, wherein God promised outward mercies to obedience; and threatened afflictions to the disobedient: than the Answer is soon made:— And David might well say, He never saw the righteous forsaken; nor their seed begging their bread: for outward mercies which were the conditions annexed to their obedience and God's part in the covenant, used not to fail them that walked in them. But what ever it was than, it is not so now; those who are willing and obedient do not eat the good of the land: not, it may be they are in greatest outward trouble and necessity; and they who do wickedly, do prospero. And where is it that God hath made such a promise now under the Gospel? If so; why is it not universal and infallible? why do not those who are willing and obedient enjoy it? and not only some of them, but all of them? for promises are not made to particular members, but to the whole body of Christ. Indeed God tells us now, He that will live godly, must suffer persecution. And, through many tribulations we must enter into the Kingdom of heaven. But yet this is firm in all, that God will never departed from us, from doing us good; he will never leave us, nor forsake us. In blessing he will bless us. All things shall work together for the good of them who love God. And this stands firm and unmoveable to all Saints; Heaven and earth shall sooner pass away, than one tittle of this promise shall fail. Debita redditur poena damnato, indebita gratia liberato, ut vec ille se indignum queratur, nec dignum se iste glorietur. Aug. Object. But you will say, If blessings be not promised to obedience; and if God rewardeth not obedience, than by the rule of contraries, punishments are not threatened against sin, nor doth God punish for sin. Answ. Not to speak much to the Connexion here, which lies open enough to just exception: * Lex obligat ad obediendum et obedientem debita mercede compensat, transgredientem vero punit, quanquam non tam necesse fit obedienti suam mercedem esse, quam transgredienti poenam, quia lex imperat ea, quae jam ex officie dehentur, sed hoc nunc nihil ad nos. Chamier. for God may punish sin, and yet not reward obedience. In our obedience (if it were perfect) we do but what we should do, as Christ hints it to us, in Luk. 17.10. When you have done all which is commanded you, say, you are unprofitable servants, and have but done that which was your duty to do. But when we sin, we do that which we should not do: and therefore may God punish the one, and yet not reward the other. The punishment of our sin is but the just demerit of our evil; but the reward of our obedience is the gift of his own mercy: a Rom. 6.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Photius apud Occum. in locum. the Apostle speaks so much when he tells us, The wages of sin is death; but the gift of God is eternal life through jesus Christ our Lord, Cui redderet justus judex coronam si non donasset gratiam misericors pater? et quomodo esset justitia, nisi praecessit gratia quae justificat impium? quomodo ista debita redderentur, nifi prius ista indebita darentur? Aug. Multum invenies domine unde damns, nihil unde salves. Aug. Amat deus, non aliunde hoc habet, sed ipse est unde amat, et ideo vehementius amat— Bern. Quomodo censeret deus opera nostra mercede digna, nifi quoth in illis quod poena dignum est immensa benignitate aboleret? Aug. Rom. 6.23. Man may provoke God to justice, but cannot tempt God to mercy; our sins draw out his justice, but his mercy is the issue of his own heart. We can do that for which God may damn us; but we cannot do that for which he may save us: and therefore you see though the parts be granted to be true, yet the connexion lies open to just exception. But secondly, it is granted that blessings are promised to obedience, and punishments are threatened to sin: but shall we judge nothing blessings but the enjoyment of temporal and outward good things: may not losses be blessings as well as enjoyments? and may not enjoyments be punishments, when yet losses are blessings? Certainly they may be so in truth, though not in name; they may be so in God's intention, though not in our apprehension. b Si vera loqui velimus, quid est adversum, nifi quod nobis obstat ad aeternam foelicitatem properantibus? quid prosperum. nisi quod eo conducit? Consul. Epist. (ad Synod. Lond) ab Eccles. Walach. conscript. And to speak truth, nothing is adverse but what doth obstacle our eternal happiness; and nothing prosperous, but what is advantageous to it. Thirdly, it is granted again that God doth reward obedience, and punisheth sin: but it is one thing for God to reward obedience, and another thing for man to eye reward in his obeying. It is granted to be the end of the work; but this is disputed, whether it should be the end of the workman, and upon those considerations propounded. And though God doth reward obedience, and punish sin, yet as we do not avoid sin, because of temporal punishment; so we do not perform duty because of reward:— I say, reward, as it is restrained here to temporal enjoyments. I would have nothing to come in as a motive to the obedience of a godly man which is either unsuitable, too low, or uncertain: but temporal rewards seem to be such: 1. unsuitable and below his work itself; and sure below his spirit in working: and 2. uncertain they are, for we have no absolute promise of them: if there be such a promise, why is it not universal and infallible?— But thus much shall serve for the first part of the Objection. We come to the second, which is inferred upon it; that if God have promised all good things to obedience, than may we obey with respect to the enjoyment of them, etc. I Answer by way of denial of the consequence, and say, Though it should be admitted that God had promised all good things (so interpreted as before) to obedience; yet doth it not follow that we are to obey God with respect to the enjoyment of them. Should we grant that by [godliness] in that place of the Apostle, were meant obedience, or godliness in practice, and [by things of this life] were meant all good things: and those good things were things positively good, etc. yet must we not obey that we may have this promise: but rather having this promise, we must be quickened to obey. Certainly the Apostles reasoning is the best reasoning, and he reasons thus, 2 Cor. 7.1. Having therefore such precious promises, let us cleanse ourselves from all filthiness, both of flesh and spirit: he doth not say, let us do this that we may have such promises; but having such precious promises let us obey. Do not think that I would lessen a Christians deed, nor would withdraw the fuel, much less cast water upon that which should quicken him to obey. But first, I say, I conceive that this is not in the deed, richeses is not there, prospiritie is not there; but mercy, but a blessing is there. And for the other, I conceive that it will be a fare greater advantage to obedience, and incentive or spur to quicken us in it, and to it; to consider the promise is made, and we are not to obey that we may have the promise; but having such promises, how aught we to obey? Object. But though we are not to obey that we may have the promise of them; yet may we obey that we may have the possession of them. Answ. The things of this life they are no part, not so much as a pin of the workmanship of a gracious soul; they are too low to move one wheel of a Christians frame: to say the most of them, they are but oil to the wheel, Nec propter te incepi, nec propter te desinam. Bern. which is not the spring of motion, but a help in motion; the things of this world can neither be the ground, nor the end of the obedience of a gracious heart, they neither set us on work, nor do they continued us in working; the enjoyment of them may come in to quicken us to work, and in work; but these must not be the end of our working, neither must we work for the enjoyment of them, If the eye be single, the whole body is light,— And so on the contrary, if the eye be double, if our aims and ends be God, & ourselves, if they be double, the whole man is darkness. In brief, the less respect we have to these things in our obedience, the more free and noble is our obedience. Qui hoc dosiderat propter aliud, non hoc defiderat, sed aliud. Kecker. As we say of desire: he that desires this for that, doth not desire this, but that; he that desires one thing for another thing, doth not desire this one thing, but the other; or not this, but for the other thing. So he that obeys with respect to outward things, either would not obey, or would not so cheerfully obey, if there were not such respects to be enjoyed.— Object. But you will say, we may pray for these outward things, and therefore we may do duty with respect to them. Answ. It doth not follow. It is one thing to be the matter of our duty, another thing to be the ground of it. We grant that outward things may be the matter of our prayer, but yet not the ground of our praying. Besides, it is one thing to be the ground or the end of a particular duty, another thing to be the spring of the whole frame. Some outward respect may be the ground or end of this or that particular duty; we may lawfully go to prayer for this end, to make known our temporal necessities; nay, and our present wants may be the main and particular ground of doing this particular duty at this time; but no outward respects must be the hinge upon which the whole frame moves: I say, they may be the ground of particular acts, but not the spring of the whole; they may be the particular end of this particular duty, but not the general end of the whole course of our obedience. And this shall suffice to have spoken of the first branch of the Query; Whether a man may not obey God in reference to Gods bestowing of outward mercies and enjoyments here. And I say, in a word, it seems most agreeable to the Gospel, and to the frame of a Christian soul, to say, that upon the knowledge, faith and persuasion God will bless us, and withhold no good thing from us; we aught to be quickened in our obedience of him; than to say, we are to obey God, that we may gain these temporal good things by our obedience; certainly the good things of this life, even the assurance of them, so fare as they are made over to us, and are good for us, they are not the grounds of our obedience, though they should come in as encouragements in our obedience; they are not the spring, though the oil; they are not the grounds of motion, though we should admit them to come in as helps in motion; and if not the assurance of them, than how can the hopes of them which are more uncertain, be laid down as the ground of our obeying? though the ground of this particular act of obedience, yet surely not the spring of the whole. I shall prosecute this not further; if in that I have said, I have differed from others, it is not out of disrespect to others whose judgements I honour, and I hope an allowance may be afforded unto me, if I have dissented with reason. We come now to the second branch of the Query propounded, viz. Whether we are not to do duties with reference and reupect to the obtaining of spiritual good things? And there are some that say, Doct C. in his Christ alone exalted, pag. 300, 301, 302, 303, etc.— We are not to propound any respects or ends at all in the doing of duty: by which they do not mean base ends, or carnal respects, or secular advantages: but they intent the highest and noblest ends: and tell us plainly, that we are not to humble ourselves, fast, and pray, for the prevention of any evil, or the procuring of any good: nay yet higher; that we are not to do duty with respect to the obtaining of any spiritual good: either pardon, peace, joy, assurance, the light of God's countenance, the subduing of lusts; or for any other end; which though it be an irrational opinion, and doth denude men of reason (for take away the end which every reasonable creature, as reasonable, propounds in actions, and you level him with a beast) yet that they might seem to be reasonable in this paradox, they give us two grounds of it. 1. Because we must not think to purchase that by our prayers and duties which is the purchase of Christ; But Christ hath fully purchased all this for us, viz. pardon, peace, joy, and every good thing. Ergo. 2. Because all these are sufficiently provided for us in Christ: and God hath decreed all these good things for us in Christ; and therefore we must not think to compass them by our prayers. These are the reasons that this, shall I say, without offence, unreasonable and destructive opinion seems to be founded on. Certainly I need not say much against the opinion, for if it be but twice repeated it will be as good as a confutation to it—. Indeed if this be a truth, we must have another Bible to countenance it: What is more frequent than this? Psal. 50.15. Call on me in the day of trouble, and I will deliver thee— Ask, Luk. 11.9. and you shall have; seek, and you shall found; knock, and it shall be opened: doth not the Apostle desire them to pray for him, and for what end? he tells you; that utterance might be given him: 2 Thes. 3.2. Doth he not desire the like, that he might be delivered from unreasonable men? Doth not Saint james bid us, James 5.14, 15. if we be sick, call for the Elders of the Church; but for what end? to pray for us; and why pray? that the sick person may be healed; pray one for another that you may be healed. But I am weary with this: where almost can you look upon any place where a duty is commanded, but there is an end propounded? And what can be more destructive to grace, to reason, than such an opinion? It would be no more absurdity to reason, to say, we must not eat to satisfy our hunger; drink to quench our thirst; feed to nourish ourselves: but we are to feed out of mere instinct, and than as beasts; and not out of reason, as we are men. But what, are we to do duty for no end? may we not confess sin that we may be humbled, and made sensible of it? may we not hear the Word, that our understandings may be bettered, our affections quickened, our faith strengthened? Sure they themselves propound these ends in their preaching, otherwise why do they take so much pains to persuade (I do not say, convince) men's understandings that they are in an error? And may we not use Ordinances for the increase of our graces? for the abatement and weakening of our corruptions? And may we not do works of charity, to refresh the poor? to relieve them who are in extremities? And are not these ends? And are not the other duties? But if all this should be denied, yet this you will grant, that we may do duty, and walk in the ways of obedience, to adorn our profession, to dignify the Gospel, to glorify God, to benefit the Saints, to win others: and are not these ends? and were not these as much purchased by Christ, and provided for by God as the other? Sure much more God hath no need of us, though we have of him; his glory, his Gospel, his cause doth not depend upon us: God could advance this, and maintain the other without us: and therefore how little of men, how little of God, how little of reason, how little of Scripture there is in such a tenant, I leave to all to judge. But yet that their show of reasons may not go without an answer, I shall say, and it is all I shall say, to them in a word. 1. Though Christ have purchased all good things for us, yet will God bestow them in a way of seeking: Ezek. 36.37. you see this in Ezek. 36.37. which is subscribed at the foot of the most free and absolute promises; yet I will be inquired to concerning this,— though God promised to bestow all this, and promised like himself to bestow all this freely without any respect to man, Vers. 32. as he tells them vers. 32. Not for your sakes, be it known unto you, O house of Israel, will I do this. Not, it was for his own Names sake. And yet he tells them, I will yet for this be inquired of by the house of Israel to do it for them,— which plainly shows that though God had promised, and promised freely to bestow these things on them, yet will he bestow them in a way of seeking. 2. We say yet again, that though God will bestow these things in a way of believing and praying, yet they are not the purchase of our prayers, but the gift of his own mercy, And I appeal to any, whether ever they heard any conscientious Minister to say, that prayer was the meriting cause of any mercy. Did every any say that duty had any Causal influence into the compass of any mercy? Hath it not still been held up as a Subservient means, and no procuring cause of any mercy from God? When God hath a purpose to give, he stirs up the heart to seek, and his stirring up the heart to seek, is an evidence he hath a purpose to bestow: who loves to bestow his mercy in a way of seeking, that we might be encouraged to come, and to look upon our incomes as the fruits of prayer, and performance of promises to us. But it may be it will be said, Objection. If these things be freely promised, why is there than a condition required to the bestowing of them? 1. Some there are that say, Answ. That though God's promises are free in fieri, in respect of the making of them, yet they are conditional in facto esse, in respect of the performance of them, though they are made out of mere mercy, yet they are performed in relation to our subservient duty; And if we do but subioyne this to it, that the subservient condition or duty which is prerequired to the performance of the promise, is nothing of our bringing, but first of God's bestowing; I do not see how this may any way entrench upon the freeness of God's grace, either in making or in performing the promise; he tells us, he will give to him that is athirst, Reve. 21.6. Revel. 21.6. Here is a condition or qualification, and yet this doth not entrench upon the freeness of Grace: Deus dat gratiam defideranti, et dat gratiam defiderii. Notwithstanding this qualification, he tells us he gives to him that is athirst, and what can be freer than gift? gift you know implies freeness of Grace; And jest any should object and say, how is it a gift when God doth require thirst? Sure this qualification doth imply it to be no gift, it discovers it is not of Grace; therefore is God pleased to adjoin to the former word [gift] this other [freely] I will [give] too him that is athirst of the fountain of the waters of life [freely.] And therefore doth not this entrench upon grace, Bonus es Domine animae quaerenti te, quid tum invenienti? sed hoc mirum est, quod nemo te quaerere valet, nifi qui prius invenerit. Vis igitur inveniri, ut quaeraris, quaeri ut inveniaris. Potes quidem quaeri, et inveniri, non tamen praeveniri. Bern. dedillig. domin. p. 951. because that which God requires as subservient to the promise, is not of our bringing, till first of God's bestowing; not of our purchasing, but of Gods giving, who hath engaged himself by Covenant, not only to give the promise, but also what ever is required as necessary and subservient to the promise; if indeed there had been any thing required which was of our bringing, and had not first been of Gods bestowing, it would have entrenched upon Grace, and altered the nature of the thing, and made that of purchase which is of gift, though what we brought did carry no proportion with that we had for it; if but one penny were required of us for the purchase of a kingdom, though this fall infinitely low and short of the worth of the thing, yet this altars the nature of the thing, and makes that a purchase, which without that would be a gift. So here, if there were any thing required of our bringing and compassing, which were not of Gods giving and bestowing, though the thing were never so small, yet it would altar the nature of the gift, and entrench upon the freeness of Grace; but when that which is of our bringing is truly of Gods bstowing and giving, this doth still hold up the nature of the gift, and doth no way entrench upon the freeness of Grace, if God doth require faith to close with the promise, and gives us faith whereby we may be able to come to the promise, certainly this is no Prejudice to Grace. In the Lord is righteousness and strength, saith the Prophet, Isai. 45.24. Isai. 45.24. Righteousness to those that come over to him, and strength to enable us to come; As the sea sends out waters to fetch us to it, so God doth issue out strength from himself, to draw us to himself: And so all is of Grace, which can no way be Grace, if it be not every way truly Grace.— And if promises of Grace (though absolute and free in themselves, yet are conditional in respect of the performance of them) much more may I say this of promises of comfort, peace, joy,— if which were acknowledged, men certainly would not run upon these rocks, that a believer immediately upon the act of sin, may take comfort and hear God speaking peace in the promise, and all the gracious language of heaven, as though he had not sinned; the want of the acknowledgement of this, doth avoidable carry men upon such rocks; certainly what ever the promise is, yet the performance of these promises are conditional; I say these kind of promises they are conditional, in respect of the performance of them, what ever they are in the nature of them. And therefore we are to do duties as subservient means for the compassing of them; not that duty is the Cause, or that it hath any Causal influence to the procuring of these things, but that it is a subservient means for the obtaining of these things which God hath so freely promised: God hath promised these things to his people, and this is the way wherein God will perform them, as he tells us, Isai. 64.5. Isai. 64.5. He meeteth him who rejoiceth and worketh righteousness, and Psal. 50.23. Psal. 50.23. To him that ordereth his conversation aright, will I show the salvation of God, and in the 6. Gal. 16. Gal. 6.16. As many as walk by this rule peace be upon them. So that you see the way in which God performs these promises, is in a way of duty and obedience: And therefore may we do duty with respect to the enjoyment of these promises. Object. But it may be it will be said, that can be no precedent condition to grace and justification, which is a subsequent fruit of grace and justification: But to perform duty acceptably is a subsequent fruit of our justification, Bona opera non praecedunt justificationem, sed sequuntur justificatum. Aug. Quamvis bona opera fiunt ab homine, fides tamen qua fiut fit in homine. Aug. and work of grace in us, and therefore cannot be said to be a precedent condition. That it is a subsequent fruit of our justification, we have the concurrent opinions of all our learned and holy Writers against the Papists, in their Treatises against justification by works; and among other arguments this is used for one. If we be justified before we can work, than we are not justified by our works, but we are justified before we can work, therefore— And that we are justified before we can work, the Scripture seems to hold forth plainly. When it tells us. Joh. 15.5. That without Christ we can do nothing. And that we are created in Christ jesus to good works. Eph. 2.10. And in ourselves we are dead men, and all our life is from Christ, and we can have no life from Christ till we have union with him; Eph. 2.2, 3. 1 Joh. 5.12. For he that hath the Son hath life, and he that hath not the Son hath not life. And as soon as there is life and union, there is justification, for they are simultaneous both at the same time, though in order of nature one may be conceived before the other. Operamur ex justificatione non in justificationem. Brum. And it will be said, if this argument be true which we oppose against the Papists, than must we not work that we may be justified, but we must be justified that we may work. And if to them the performance of duties cannot be said to be the precedent conditions, seeing they are the subsequent fruits of grace and justification. Thus I have raised up this objection to the utmost height I can; And in this height, I had thought to have dealt with it, but that I see it leads into so many intricate disputations, which are fit for a particular Treatise, than for the Answer to one objection; yet if better and more able hands do not undertake it, (which is my earnest desire) than possibly God may afford an occasion to me, one who is the meanest of those that labour in the Gospel, to speak something to such a subject as this is. In the mean I shall propound a few things to be seriously and throughly considered on. 1. Whether these things laid down may not be both precedent conditions, and also subsequent fruits of grace; Especially, if you look upon them as conditions of Gods bestowing, before of our bringing, and so qualifications to grace, as yet they are qualifications from grace, and grace themselves, and presuppose some existence of faith? 2. Duplex qualificatio, qua, & quae. Whether those be good and safe distinctions of qualification; 1. The qualifications in which or by which a soul comes to Christ, (which are said to be sense of need, Matth. 11.28. and hunger and thirst; spiritual poverty, Matth. 5. beg.) 2. The qualification which brings the soul to Christ, viz. faith. And than this the qualifications of grace, and the qualifications to grace; especially, if admitted, that those qualifications to grace are not of man, though in man. 3. Whether there be not some works in order to grace, which may be said to be from the Spirit, but yet are not with the Spirit. I say from the spirit of sanctification, and yet not with the sanctifying spirit? As the light of the morning is from the Sun, yet not with the Sun. 4. Whether Christ come not to us, before he come into us, and we have some kind of life from Christ, before we come to live in Christ, or Christ in us— and if so, whether [before] in order of time, or in order of nature only, or whether before in respect of manifestation to us, or before in reality and truth. 5. Whether those distinctions will hold of negative and positive, active and passive preparations to Christ; by the one the Spirit of God emptying us of our sins, and selves: by the other begetting in us desires, hungering and thirsting after Christ; or whether both these do not presuppose some existence and being of faith, and Christ in the soul, who hath entered the soul, as the light enters into a dark room, which doth rather dispel, than expel the darkness; rather drives out darkness in entrance, than throw out darkness before it enter— 6. Duplex receptio Christi, passiva & activa. Whether that be a safe distinction laid down by Learned men of a passive and active Reception of Christ. And whether that in the one we receive Christ, as a dead man receives life; in the other, as the living man receives food; and whether the one may be called the soul's interest in Christ, and the other the manifestation of that interest; and if so, whether many of those which are said to be preparations to Christ, Receptio Christi activa est receptio in foro conscientiae. do not presuppose Christ in us; and go not before the souls interest, though the manifestation of that interest? 7. Whether God's order of working may not differ from that which is to be our order of preaching; and whether there be not some use to be made of that distinction, of God's ordinary and his extraordinary workings on man. 8. Whether upon the same ground upon which all preparations, previous workings, precedaneall acts of God to justification are denied, viz. convictoin of sin, and discovery of Christ, even upon the same ground faith itself may not be denied as precedent to justification; if so, than certainly both, faith and justification, are capable of another sense, than the Scripture seems to hold out, and also than they have been thus long received. And therefore it would be also worth our pains, to spend some thoughts about the settling of the true nature of faith and justification; and therein to inquire; 1. of the nature of faith. And that, 1. Whether faith be properly or truly the instrument of justification, or only the evidence we are justified; whether it do truly give us interest in Christ, or is only the manifestation of our interest; and as that which may be useful to such debates; whether that faith which doth justify us be an act of recumbency and resting on Christ for interest; or a persuasion and assurance of our interest in him; And those places would be well weighed, where we are said to be justified by faith— Rom. 5.1.— Rom. 3.28. And for justification, It would be cleared; Whether it be a foreign, or an immanent act in God; whether it be an act of God in time; or whether that which is done in time be not improperly called justification, and is rather the manifestation to us of what God hath done from all eternity. And it would be examined by them, who hold this latter; whether a distinction of the several periods of justification might not be admitted for the further clearing of this truth. As 1. we may be said to be justified in decree, and so we are justified from everlasting. 2. meritoriously, & so we are justified in the death of Christ, he laid down than the full price for the payment of our debt. 3. Actually, and so we are justified when we do come to believe. 4. In the court of conscience, and so we are justified to ourselves; when we come to be assured. 5. Perfectly, & so we are justified when we are glorified, when Christ shall present his Spouse without either spot or wrinkle or any such thing; when the Church shall be tota pulchra, all fair without spot or sin— if which be not admitted, the order of Scripture will seem to be inverted; and we shall run from Gods revealed will to God's secret will; yea, and a man may stand actually justified by this opinion, while he stands actually under the power, reign and rage of Satan and sin— These things I have only suggested now to consider of, but had intended out of these to have framed the Answer to the Objection, which in regard it would have been too large I have purposely waved. Leaving this to some more particular Treatise, if better hands (which is desired, and of which there is need) do not undertake it. For the present, I say no more than that those dispositions and qualifications which are prerequired do no ways entrench upon the freeneffe of grace, seeing they are from grace; and are of Gods bestowing, not of our purchasing; they are not of our bringing, but first of God's giving. And we say that no qualifications on man's part from man are required, but yet there may be something on man's part from God. And I will not say that those who do deny preparations to Christ, do in a kind deny the necessity of the means of grace to them not brought in: what if we should thus argue? If preparations to Christ are not necessary, Arg. than the means of grace are not necessary to such. But the means of grace are necessary. Rom. 10.17. It is said faith comes by hearing, and if the means be not necessary, than may men believe and be justified before ever they have heard of Christ. But I know the consequent will be denied: which may be thus proved. If by the means of grace, Conseq. Prob God doth prepare such for Christ; than take away preparations to Christ, and take away the means of grace to such. But by the means of grace God doth prepare us for Christ. In them he opens and discovers our misery: In them he makes us see our sinfulness, and need of Christ: In them he opens and discovers Christ and the promises to us, and kindles in the soul a desire and thirst after him, earnest seekings for him; which is the morning of grace, the dawnings of faith and conversion; and such as are the harbingers of Christ. It is said of john, who was the prodromus or harbinger of Christ, both into the world, and into the heart. It is said of him, that he was to make ready, or prepare a people for the Lord. Luk. 1.17. and how was that, but by his ministry? Christ will have some go before him to prepare for his entrance. It is said of the seventy disciples whom Christ sent out to preach, that he sent them to every city and place whither he himself would come: and wherefore did he sand them before, but to prepare their hearts to the receiving of Christ when Christ should come? as was seen by the Text he gave them to preach upon. Go and say unto them, the kingdom of God is come nigh unto you, as you see, Luk. 10.1.9. verses. It is with Christ in his entrance into the soul, as it is with a Prince coming to a place, who you know hath his harbingers such as go before, his court or such as go with him, and his attendants, or such as are his followers and come after him: So hath Christ, the harbingers of Christ, they are those preparatory workings, conviction of sin, discovery of Christ and the promises; earnest longing, thirsting and seeking after him: his court are all the graces of his Spirit, which he works in his first entrance into the soul. And his attendants or followers they are that peace which passeth all understanding; Phil. 4.7. that joy unspeakable and glorious in the holy Ghost, 1 Pet. 1.8. Christ may be entered into the house before his followers come in: there may be faith without assurance, and grace without joy; there can be no true joy without grace, but there may be true grace without joy— I will proceed not further upon this. This shall suffice for the second branch of the Query, we come now to the third and last branch. 3. Whether we may not do duties and obey God, with reference and respect to eternal rewards. And this is denied upon a double ground. 1. Some that deny it upon this ground, because that Christ hath purchased, and God hath fully provided heaven and glory for us: and therefore we are not to have respect to it in our obedience. Indeed it is true, we are not to have respect to the purchasing of it by our obedience, but we may have respect to the possession of it in our obedience. We may have respect to the enjoyment of it in our obedience, though not to the obtaining of it by our obedience. To have an eye to our enjoyment of it in our obedience is one thing, and to have an eye to our obtaining it by our obedience is another thing. Certainly those who preach obedience and holiness, they do not preach them as the Cause, Bona opera sunt via regni, non causa regnandi. Bern. Bona opera ut media amplectimur, ut merita detestamur. Bona opera sunt neceessaria respectu medii vel ordinis, non respectu causalitatis. Consul Daven: de justitia habitual. cap. 31. pag. 400. Bona opera sunt necessaria, necessitate praesentiae, non efficientiae, ut precursoriae conditiones, non ut causae meritoriae. but as the way, and tell us of the necessity of them, not in respect of justice, but in respect of presence, to make us meet to be partakers of the inheritance of the Saints in light, Col. 1.12. Necessary they are, but not in respect of Causality, but in respect of God's order, means, ordination: who hath called us to virtue and glory, as the Apostle, 2. Pet. 1.3. to virtue as the preparation; to glory as the fruition. In respect of presence, we say works of righteousness and holiness are required; for certainly God makes none happy hereafter, but whom he makes holy here, he brings none to glory, but those in whom he works Grace; he gives grace and glory, Psal. 84.11. he brings heaven into the soul, before he brings the soul to heaven. But in respect of justice and Causality, we cry them down, and say with the Apostle, Tit. 3.5. Not by works of righteousness which we have done, but according to his mercy he hath saved us. Is not this ever in your ears; Do all righteousness; and learn to rest in none, be in duty in respect of performance, but out of duty and in Christ in respect of dependence? And this shall suffice for the first ground, why doing duty with respect to reward is denied. 2. Others there be that deny that we are to have respect to these eternal rewards in our obedience, but it is upon another ground: Because this (say they) savours not of a Gospel and ingenuous spirit, but rather of a mercenary and servile spirit in service: we are to serve God though there were no heavens, nor hells, no rewards nor punishments: And to this end I have heard alleged a story of a woman, who being met with fire in one hand, and water in the other, and being asked what she would do with it; She answered, with this water I will quench all the fires of hell, and with this fire I will burn up all the joys of heaven; that I may serve God neither for fear of punishment, nor hope of reward, but singly and only for himself. Here were good affections, but it will appear before I have done, that certainly here wanted clear conceptions of heaven & glory, if she had conceived aright of that, there had not needed this expression. There is nothing in heaven that a glorified soul can tell how to part withal: there is nothing to be burned up there; there is nothing but God in Grace, and in Glory, as I shall show anon. 2. There is a second opinion, and that is, That a godly man may do duty, and walk in the way of obedience with a respect to the recompense of reward. But this opinion is so modified, so tempered and allayed, that it is a wonder that any should take offence at it. As 1. though we may have respect to heaven and glory & our salvation, yet these must not be the supreme and primary respects, but only secondary and inferior respects. 2. These must not be respected singly and solely, but coniunctively and jointly with God's glory. 3. These must not be absolute respects, but respects with subordination to God's glory. It was the meditation of one. Not heaven, O Lord, but God and Christ: rather ten thousand times Christ without heaven, Non coelum domine, sed Christum et te defidero, etc. than heaven without Christ: but seeing thou hast joined them together that I cannot enjoy one, except I have the other, than both O Lord, but not Christ for heaven, but heaven, O Lord, for Christ. Non amat te domine qui aliquid amat praeter te quod non propter te amat. Aug. And as they say for respects, so they say for grounds and ends: that heaven and glory are not to be the sole grounds and ends of our obedience: nor are they to be the supreme grounds and ends of our obedience; we may carry an eye to them to quicken us in our motion; but these are not to be the ground of our moving: this may be the refreshment in our way; but this is not to be the sole ground of the undertaking of our journey: the Apostles phrase may seem to speak something for this, Heb. 11.26. He had respect to the recompense of reward. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he cast an eye, when he was on his journey, to cheer him in his way, to encourage him in his journey, jest he should think of the great things he had refused, and by that the flesh should reason and tell him, he had a hard bargain, therefore he steals a look from Glory; he goes to his Cordial, he casts an eye to the recompense of reward, and by this he renews his strength, gets new and fresh encouragement to go on in his way: he makes not this the ground of the undertaking his journey, but a means to quicken him in his way; not the spring of his motion, but the oil to the wheels whereby he might move more cheerfully. And yet some there are who distinguish between young beginners, and grown Christians. At the first entrance of a soul into the ways of Grace, say they, a man looks upon heaven and hell; the one to drive him out of sin, the other to persuade him, and draw him into the ways of holiness: but when once a soul is entered into the ways of life, he finds so much sweetness in God, and his ways, that now he serves him with a more free and ingenuous spirit. As the Samaritans said, Joh. 4.41, 42. Now we believe, not because thou hast said it, but because we have heard him, and know this is the Messiah that should come, joh. 4 41, 42. So now we serve thee, not for fear of punishment, or hope of reward; but because we see those beauties in thyself, that sweetness in thy ways, that if there were no other heaven this were heaven enough.— And there seems something to speak for this in the prodigal, Luk. 15.18, 19 When first he was awaked and convinced of his misery, Luk. 15.18, 19 he saith, He will return to his father, and say, Father, I have sinned, and am not worthy to be called thy son, make me as one of thy [hired] servants: Now he would be a hired servant; but after he came to his father, and saw the mercy and indulgence of his father, how he runs to meet him, and embraces him; he talks no more of a hired servant; he was now overcome with love, and therefore he only remembers the wickedness he had done, and abhors himself for it, Luk. 15.21. and saith, Father, I have sinned against heaven and before thee; he names hired servants not more. So when first the soul is awakened to see sin, and misery by sin, than he says, O make me as one of thy hired servant: fear of hell, and desire of heaven, are the two great plummets which move him: But when once the soul comes over to Christ and the promise, when once it hath tasted of his mercy in pardoning, his goodness in receiving of him; than doth he fall down and abhor himself, as it is said there of those whom God settled the promises upon, Ezek. 36.31. And now all he desires is to serve God for himself; he sees so much beauty, hath tasted so much mercy, that if he had the strength of an Angel, it were all too little to be laid out for him: It is not the blood within his veins, the spirits within his arteries, the life within his body, that can be too dear to be laid out for him: now all the contest is, not what will God give me, but what shall I give God? What shall I tender to the Lord for all his goodness? he is willing to go through a sea and through a wilderness, through any difficulties, any duties; and all he can do it falls infinitely short of his heart and good will to God; all his expressions they are but a little of his larger affections in him; and though God should never do more for him, yet his heart doth burn with such affections to God, that he counts all he can do for him, but a little of that much he could beteeme him. And now though I did not need to proceed any further in this, yet give me leave, because this is the main in Controversy, yet to proceed a little further in the clearing of it to you. For answer than to this third branch of the Query, Whether a Christian man may not do duties with an eye to the recompense of reward: or with respect to heaven and glory. I answer affirmatively, and in opposition to that contrary opinion, I shall lay down and evidence these two positions to you. 1. Position. That we may obey God with respect to heaven and glory. 2. Position. That we aught to have respect to heaven and glory in our obedience. These two positions I shall endeavour to establish to you, though not upon the same grounds whereon the lawfulness of eving reward in our obedience is usually built: I shall labour to settle it upon such spiritual and yet true grounds, as therein you shall see the reason of our dissenting to the first branch of the Query. We will begin with the first, which is this. 1. Pos. That it is lawful, and we may obey God with respect to eternal rewards, heaven and glory. In the handling of this, in regard I found that those who have maintained the contrary opinion, have grounded that opinion upon mistakes, and false conceptions of what heaven and glory is: I found they have made false draughts of heaven, and have too much penciled it out after a carnal manner; a way fare below heaven and glory. And thereupon I conceive, have grounded this opinion, that we may not eye it in our obedience. I shall therefore in the first place (having in the entrance upon the Query cleared what was meant by respect, or eyeing of the reward) set down now what we conceive is truly meant by heaven and glory. And here I must first tell you, that if you do abstract or separate that from heaven which a carnal heart doth conceive to be heaven, that is heaven to a godly man. Carnal men do fancy heaven under carnal notions; they look upon it as a place where there is freedom from all misery; and where there is fullness of all pleasures and happiness: but both these, the misery and the happiness, the freedom and enjoyment; they fancy in a way suitable and complying with their carnal or natural hearts. This indeed is a Turkish heaven, but this is not a Christians heaven: indeed we read heaven set out sumptuously to us in the Scripture, Revel. 21.18, 19, 20, 21. Revel. 21.18, 19 The walls thereof are jasper, and the City is of pure gold, and the foundations thereof are garnished with all manner of precious stones; the first foundation was of jasper,— and the twelve Gates are twelve Pearls,— thus God is pleased to pencil it out, as if he would tempt a worldling, and even corrupt sense itself which shall never come there, to seek the enjoyment of it. But these you must know are metaphorical speeches, because the glory of heaven cannot be penciled and limned out as it is: therefore God doth condescend here to our weakness, and even to sense itself; and pencils out heaven and glory by such things as are known to men to be precious. Not that we are to conceive that heaven is any such thing; nay, or that there is any such thing in heaven; if you think so, I shall spoil your heavens before I have done; certainly, 1. God needs not to be beholding to stones, though precious stones, to make heaven glorious, not more than the Sun needs to be beholding to the Stars to make the day. God himself fills heaven with Glory, and makes it infinitely glorious. God in heaven is the glory of heaven. 2. To what purpose should there be such poor beggarly sensitive things, to those who are all spirit and glory? these things are below the spirit of a godly man here; he hath a more noble spirit, he can now trample upon gold and silver, Pearls and Diamonds: and if his spirit be above these things here; what are these to him in heaven? if these be below him while he is here below; what are they than, when he shall get above? 3. Besides, these are but beggarly glory, to the meanest glory in heaven; you shall turn your eyes not whither but behold a fare greater glory than these are; every glorified soul shall be more glorious than the Sun in its glory: alas, what are precious stones, but pebble stones, if compared to the glory of a glorified Saint? But to proceed not further, upon the mistake. I conceive in brief, that by eternal rewards, is meant what ever aught to be the utmost of the desire of a renewed and sanctified soul: Not to speak of it in that largeness which * Burrows, Moses choice. 529. others have excellently done. 1. It is the fruition and enjoyment of God. 2. It is the enjoyment of Christ, that Pearl of price. 3. It is the enjoyment of the Spirit, the only Comforter. 4. It is the perfection and fullness of grace. 5. It is an eternal Sabbath; a rest, and a rest in jehovah, in whom there is all rest: it is a rest after all motions; all pant after him, are now rests in him, and in him as in your centre, your proper place of rest; it is a rest with glory, though here they seldom, yet in heaven they perfectly meet, and that for all eternity.— And tell me now in this little I have said of it, whether a Christian may not desire all this? whether a Christian may not eye this, and have respect to this in his service and obedience? 1. May we not desire and have respect to the enjoyment of God in our service? David could say, Whom have I in heaven but thee, and in earth I desire in comparison of thee? Psal. 73.25. The enjoyment of God was the utmost of his desire in heaven: and it is set down as the top privilege by Christ, to bring us to God, 1 Pet. 3.18. and may we not eye it here? Certainly the more respect we carry to the enjoyment of God in our obedience, the more noble is our obedience; the more eye you carry to the enjoyment of God in a duty, the more noble are your spirits in duty: and may we now pray and do duty with respect to get a little communion with God and Christ, without which respects your duties are not sound: and may we not serve God than with respects to the full enjoyment and communion with him? how absurd is this? 2. And may we not desire Christ, and obey God, and follow after him in the ways of holiness with respects to the enjoyment of Christ? Indeed not to purchase him by our obedience; but to journey to him in our obedience: yea, and to walk in ways of service with respects to the enjoyment of him; not as the merit of our service, but the end in our serving. 3. And thirdly, may we not desire the Spirit, who is the only Comforter; yea, and serve God with respects to the enjoyment of him, who is the comforting, who is the sanctifying Spirit, who is now in us; but we shall hereafter be in him: As it was said of john, which was the preoccupation of glory, he was in the Spirit on the Lord day, Revel. 1. 4. And may we not obey God, and serve him with respect to perfection and fullness of Grace. May we here serve him with an eye to the additions of grace, and may we not obey him with respect to fullness of grace? may we now pray, walk in the use of Ordinances, and in all the ways of duty with respect to the getting a little more grace, a little more faith, more love, more brokenness of heart?— How much more may we serve God, and obey him with respects to the fullness and perfection of grace: this is that we breath after, we pray for, we hope for, even perfection, satisfaction: When I awake, saith David, I shall be satisfied with thy likeness, Psal. 17.1. And certainly that which is Saint's satisfaction hereafter, is Saints desire here; that which they breathe after in all their services as their satisfaction, may be respected and eyed here as our duty in all our services: if those duties are not well done wherein you have not carried respects to the communion with God and Christ, and improvements of grace in the doing of them; than surely we not only may, but it is our duty, and we must eye these things and have respect to them in our doing of them. 5. And fifthly, may we not have respect to a perfect Sabbath in the doing of duty? Omnis motus tendit ad quietem. what is it but a rest? is not rest the end of all labour, doth not labour tend to rest? And is not this a rest? nay a rest from sin, a rest in God, a rest with praises and admirings, glorifying of God to all eternity? and may we not labour with respect to this rest? may we not do service with an eye to the obtaining of such a Sabbath? where we shall rest for ever, and rest from sin. Nay, rest in service, rest in God. Even for this cause we labour and faint not, 2 Cor. 4.16. And tell me now by this little that hath been said, Whether we may not serve God with respects to eternal rewards? May not a Christian serve God with respect to these things? Nay, is he a Christian who doth not hold up these respects in the service of him? Why, what is salvation, what is heaven, what is glory, but all this? I wonder what draughts you make of heaven, what you think of glory, and salvation, when you say, we are not to eye these things; nor to have respect to these things in our obedience: certainly you conceive of these things under false notions; you make false draughts of these things: you look upon them as the world doth, carnally, not spiritually; I know none will own that heaven as his happiness, which he may not have respect unto in his service; nay, make his scope, his aim in his service: the Apostle seems to imply so much in the 2 Cor. 4.18. 2 Cor. 4.18. We * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— A them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 considero, collimo: hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, meta ad quam Sagittarii collimant et tela sua dirigunt. look not at the things which are seen, but at the things which are not seen: the word implies, we make these things which are not seen, our scope, our aim; and if so, than certainly we may have respect to them: let us be ashamed to pencil out that for heaven, which a godly man may not be admitted to eye, and have respect unto in his obedience; nay, make his scope and end in obeying: that is, not heaven so much which comes by God, as that is heaven indeed which lies in God: if we speak of heaven abstractively, it is but a notion; this can never make a man happy: but if you speak of heaven coniunctively, heaven with God, and heaven in God, as it is our happiness, so it is our holiness; and to this we may carry an eye and respect in all our obedience. And by this may a poor Christian be satisfied in those doubts which are usually the results of a jealous misgiving spirit. Scrup. 1 Ah, will some say, I doubt my service is hypocritical and out of self-love, for I aim at myself; I do service with respect to heaven and glory. To which I might say, 1. Answ. We never read that God charged any for hypocrisy who had respect to this. Indeed he hath charged them who have had respects to the world, and to these things here below, as he saith to the Israelites, You have not fasted and prayed to me, you assembled together for corn, and wine, and oil; but never charged any with hypocrisy and doubleness of spirit who had an eye and respect to heaven and glory: but 2. I say, conceive of heaven under the right notion, make true draughts of heaven; look upon heaven as I have set it forth; make this thy heaven which I have laid down to be a Christians heaven, and than thou mayst carry an eye and respect to it in thy obedience; nay, the more eye and respect thou carriest to heaven thus described, certainly the more spiritual, the more heavenly thou art. In this thou dost not aim at thy corrupt self, but thy best self: and not thyself in opposition to God, or separated from God, but thy self in God; thou losest thyself in him to found thyself in him, when thou shalt be swallowed up with his likeness. And here will be the answer to another scruple too: Scrup. 2 you shall hear some say, I fear my desires are not true; for I desire not grace for itself, but grace for glory, grace for heaven. To whom I might also say, Answ. conceive aright of heaven; look not upon it with a carnal eye, a place of freedom from a sensitive misery, and enjoyment of sensitive happiness and pleasure: but look upon it as a place wherein thou hast communion with God, enjoyment of Christ, perfection and fullness of grace, freedom from all sin, from every corruption, and spiritual imperfection; and thou mayst desire grace for heaven. Indeed if you should look upon grace and heaven as two divers things, you might err in desiring grace for heaven; but look upon heaven as it is fullness of Grace,— and than thou mayst desire grace for heaven. Thou mayst desire Grace here as the beginning of heaven, the earnest of glory, and as that which may entitle thee to perfection and fullness of Grace hereafter.— In brief, he who desires grace merely for glory; and looks upon that glory, as divers from Grace, Nic aternitatis semina jaciuntur. Sanctificatio est gloria inchoata; gloria est sanctificatio consummata. An. his desires are not right; but thou mayst desire grace merely for heaven, so long as thou desirest heaven merely for Grace: And the more enlarged thou art in those desires, the more gracious and spiritual are thy principles.— And thus much shall serve for the first Position. That we may obey God with respect to heaven and Glory. And indeed we cannot conceive of heaven so meanly if we conceive aright of it; but it may be eyed even under the meanest notion of it. But we come to the second. 2. Posi. 2 Position. That we aught to have respect to heaven and glory in our obedience. In the former, I told you only that you may; here I tell you that you must; you may obey God with respect to heaven, but you must respect heaven in your obedience: It is that which God hath set down to fortify our hearts against fear of any troubles, and to bear up our hearts under the sense of any calamities. You see when Christ would arm his Disciples against all fears and evils they should meet withal in this life, he takes the encouragement from hence; because God would give them a kingdom, Luk. 12.32. Fear not little flock, for it is your Father's will to give you the kingdom: he brings the harbour into the sea; the rest into the labour; the glory into the trouble: and this encourageth a soul to go through all. And should we not eye it, and have respect to it, we should be found to slight the encouragements of God. As it is a sin to slight the consolations of God, job 15.11. So it is no less to make light of the encouragements of God. All these God affordeth to help faith against sense, to furnish faith with arguments against the carnal reasonings of the flesh; and to encourage us in the greatest straits and distresses the world can bring upon us. And you see it was that which the Saints have eyed for their encouragement in the greatest straits. It is said of Moses, Heb. 11.25. That he chose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a season: Looking, saith the Text, to the recompense of reward: that glory, that happiness which was made real and visible now to the eye of his faith, did encourage him to slight all the greatness of the world: * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bafil. It rendered all treasures on earth too little for his spirit, and his spirit too big to be daunted with all the discouragements in the world. And it was that which was Paul's encouragement too, 2 Cor. 4.17, 18. He was troubled on every side,— but yet laboured and fainted not; Consul. Bez. in loc. why? Because our light afflictions which are but for a moment, worketh for us a fare more exceeding and eternal weight of glory, while we look not unto the things which are seen, but at the things which are not seen. So that you see from hence the Apostle took his great Cordial, and encouragement to go through all his troubles and distresses; he looked above those things which are seen, and considered those things which are not seen.— And to be brief, ¹. would you walk thankfully, ². would you walk cheerfully, 3. would you be strong to do, 4. and able to suffer, ⁵. would you submit to all God's disposals, ⁶. would you rejoice in your sufferings, than you must carry an eye to the recompense of reward. Briefly, to speak to them; 1. Would you walk thankfully? The considerations of this will make us burst out into praises in our lowest conditions. Here is matter enough of praises, the Apostle bursts out, 1 Pet. 1.3, 4. 1 Pet. 1.3, 4. Blessed be the God and Father of our Lord jesus Christ, who hath begotten us again unto an inheritance immortal and incorruptible, which fadeth not away, but reserved in heaven for us. Indeed the thoughts & considerations of this, will fill us full of heaven and glory, and make us * Si coelum venale quantum pro illo daretis, & quando gratis datur ingrati estis? Col. 1.12. break forth into songs of thanksgiving for his great goodness; Who hath made us meet to be partakers of the inheritance of the Saints in light. Col. 1.12. 2. Would you walk cheerfully? Would you be filled with joy, 1 Pet. 1.8. with comfort in the midst of all your sad conditions? Would you joy in tribulations? fetch considerations from heaven, Heb. 10.34. They took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance. It is reported of Caesar, Cogita te Caesarem esse. that when he was sad, he used to say to himself, Think that thou art Caesar: Did he think his earthly greatness was enough to bear up his heart in any trouble? how much more should the consideration of these great things reserved for us, cheer up our hearts, and comfort our spirits in the saddest condition? He that lives much in the thoughts of heaven, lives much the life of heaven, that is, thankfully, and cheerfully. The Philosophers say, if men were above the second Region, they were above all storms; there is nothing but serenity and clearness. It is true of those souls who can live in heaven, they have rest in labour, calms in storms, tranquillity in tempests, and comforts amidst their greatest distresses— 3. Would you be strong to do the will of God? You must fetch strength and encouragement from the consideration of these things; the Apostle brings in this as an encouragement, Col. 3.23, 24. Col. 3.23, 24. What ever you do, do it hearty— knowing that of the Lord you shall receive the reward of the inheritance. 1 Cor. 15. ult. So in the 1 Cor. 15. ult. Be always abounding in the work of the Lord, for as much as you know, that your labour is not in vain in the Lord: 2 Pet. 1.10, 11. 2 Pet. 3.14. and you may read the like in 2 Pet. 1.10, 11. and and in 2 Pet. 3.14. 4. Would you be able to suffer and rejoice in sufferings? Heb. 11.25, 26. Heb. 10.24. Heb. 11.35. Heb. 12.1, 2. Why, the considerations of heaven and glory will be great encouragements and inablements to you, to under go any thing. You see this in Moses, Heb 11.25, 26. In the Primitive Christians, Heb. 10.24. and in Heb. 11.35. Heb. 12.1, 2. To which I might add abundance more. He who eyes heaven and glory, Pericula non respicit, qui coronam respicit. will be able to walk through any conditions: while Peter held his eye upon Christ, he walked safely upon a stormy and tempestuous Sea, but when he took of his eye from Christ, and looks upon the storminesse of the Sea than he sinks: while we have an eye upon eternals, we are able to walk upon the most tempestuous Sea, we can go through any storms, we are too big for any trouble; but if we once take our eye of Christ and heaven, than the lest trouble is too big for us— It was the speech of * Nihil visibilium moror, nihil invisibilium ut Christum acquiram: ignis & crux, incursus bestiarum, dissipatio ossium, convulsio membrorum & supplicia diaboli in me veniant, modo Jesum Christum acquiram. Euseb. l. 3. c. 39 Basil. I care for nothing visible or invisible, that I may get Christ; let fire, let the cross— let breaking of bones come: nay, let the torments of the devil come upon me, so I may get Christ. Such a blessed magnanimity did the consideration of these things put into him, that he could slight & contemn all the evils of the world. This is certain, he that considers those eternal weights of glory, will not think these light afflictions which are but for a moment worthy to be compared to them: he that sees visions of glory will not matter with Steven, a shower of stones: he that considers eternity at the end, doth not dread to go through any troubles in the way. Qui aeternitatem ment concepit, nullos horret exorcitus. Sen. — The consideration of these things will tender all the good and evil of the world too little for that soul, either to tempt or threaten out of the ways of life. 5. Would you submit to all God's disposals of you? The considerations of heaven and glory will make the soul submit to any thing here; he can be content to be poor, he knows he shall be rich: to be reproached, he knows he shall be honoured; to be afflicted, he knows he shall be comforted; to be imprisoned, he knows he shall be brought into a large place; to sit at Dives door, he knows he shall sit in Abraham's bosom; to loose all, he knows he shall find all at the other side, God will be all, and more than all to him. He knows it is but for a little season, a day, an hour, a moment, and a small moment; hereafter there are eternal embraces; Domine hic ure, seca— ut in aeternum parcas. he can submit to God to work his own work, and work it his own way, and work it after his own manner, so he will please to bring him to glory at last; and he can say, welcome that sorrow that tends to joy; that trouble that ends in comfort; those crosses that prepare for crowning; and that death which ushers in eternal life. And all this he can do by the consideration of the great and glorious things which God hath reserved for him. And therefore you see the necessity of having respect unto heaven, and glory in our obedience. And thus I have established these two Positions. 1. That we may obey God with respect to heaven and glory. 2. That we aught to have respect to heaven, and glory in our obedience. And in these two, I have sufficiently answered the third Branch of the fifth Query, viz. Whether a Christian may not do duty with respect to the recompense of reward. I shall now hasten the rest— We are now come to a sixth Query, which is; Whether this be part of our freedom by Christ, to be free from obedience unto man; or whether to obey men, be any infringement of our liberty by Christ. Now before I come to the Answer of this; I must tell you, There are some places that seem to speak, that it doth not stand with Christian liberty to be obedient to man. We find in Scripture (as I shown you in the beginning of this Treatise) a double charge, 1. See the 54. page. That man should not usurp mastership: 2. That we should not undergo servitude. The first you may read, Matt. 23.9, 10. Be you not called * Prohibemur hominem vocare magistrum ut illi principalitatem magisterii attribuamus, quae deo competit. Aquin. Attamen haec est fides Papistica, Praelati hoc decreverunt credendum, ergo ego credo: hinc illud Bellarmini, debetis fine examine recipere doctrinam ecclesiasticorum, & non dubitare utrum ita se habeant neene, quae vobis proponuntur; non enim more doctoris, quatenus ratio suadet, sententiam suam vobis proponunt credendam; sed more judicis illam ut necessario tenendam imponunt. Rabbi, for one is your Master, even Christ, and all ye are Brethrens; and the like in the tenth verse. The second, that we should not undergo servitude: you read in 1 Cor. 7.23. Ye are bought with a price, be ye not the servants of men. Now contrary again to this, we read Rom. 13.1. Let every soul be subject to the higher powers, for there is no power but of God; the powers that are, are ordained of God: and in 1 Pet. 2.13, 14, 15. Submit yourselves to every ordinance of man for the Lords sake, whether it be to the king as supreme.— As free, and yet not using your liberty for a cloak of maliciousness, but as the servants of God. Now how shall these two be reconciled? One saith, be ye not the servants of men; The other saith, submit yourselves to every ordinance of man. But the meaning is, we must so submit ourselves to the authority of man, as that we do not thereby impeach our Christian liberty which we have in Christ, and we must so maintain our Christian liberty, as that under colour of it, we neglect not our Christian duty. Submit yourselves, saith the Apostle, but as free, not as slaves, but as freemen still submit, he teacheth no submission which may impeach our Christian freedom. In brief than, there is a twofold subjection to man. 1. There is a subjection which may be yielded with the preservation of our Christian liberty. 2. There is a subjection which cannot be yielded, without impeachment of it. For the first, That there is a subjection that may be yeerded, with the preservation of our Christian liberty: That you see is employed in the 13. Rom. 1. and 1 Pet. 2.13, Rom. 13.1. 1 Pet. 2.13, 14. 14. And there is a subjection which cannot be yielded without impeachment of it, as is seen in the contrary places. 1 Cor. 7.23 Matt. 8.10. Be ye not the servants of men: and, call no man your master on earth. The one is the subjection of the * Oportet nos ex ea parte quae ad hanc vitam pertinet, subditos esse potestatibus; ex illa vero parte, qua credimus Deo, et in regnum ejus vocamur, non oportet nos esse subditos cuiquam homini id ipsum in nobis evertere cupienti. Deo enim potius obtemperandum quam hominibus. Aug. in exp. ep. ad Rom. propos. 72. Potestates suo loeo humanas fuscipimus, donec contra Deum suas erigunt voluntates. * Non tenetur subditus obedire superiori suo contra praeceptum majoris potestatis; neque si praecipiat allquid in quo non subdatur. Aquin. 2. ●. 2r. q. 104. Art. 5. outward man in things lawful, the other is the subjection of the inward man, the soul and conscience, and in things unlawful. The one is a subordinate subjection, a subjection in subordination to God, and for the Lords sake, as the Apostle saith, 1 Pet. 2.13. The other is an absolute subjection, a subjection of our souls and consciences for man's sake, or upon man's authority we may be subject in respect of the outward man in things lawful: but for our souls and consciences, as we have no fathers, so we have no masters, but only our Father and Master in heaven. You may see both these plainly if you compare these two places, the one is 23. Matth. 10. Be not called masters, for one is your Master Christ. Ephe. 5.7. Servants be obedient to your masters according to the flesh. Which two places being considered, do furnish us with this distinction. There are masters according to the flesh, and masters according to the spirit: we have masters according to the flesh, that is, so fare as appertains to the outward man in outward things; But we have no masters according to the spirit, we have none to whom we are to subject our souls and consciences, but only Christ; as in this sense we have no father, so we have no master upon earth. Ob. But you will say, Is it not lawful for a Magistrate to impose such things upon men's practice, which do concern their consciences? Answ. 1. It is not lawful for a Magistrate to impose any thing a Quando dicimus, regum est in divinis aliquid praescribere, id semper intelligimus, hanc illorum praescriptionem ac jussionom fundari opertere in verbo divine, a quo si abberraverint, illud Apostoli valebit, Deo potius obedire oportet, quam homini. Daven. de judic. et Nor. 75. p. Impium est et sacrilegum quicquid humano furore instituitur ut dispositio divina violetur. Cypr. Coactiva principis potestas non absolute ligat subditum, sed solummodo sub conditione liciti. Subditi enim non debent illis contra Deum obedire, et qui abusui potestatis resistit, non resistit ordinationi divinae. Gersom. Consid. de pace. part. 1. Quando reges contra veritatem constituunt malas leges, probantur vere credentes, et coronantur perseverantes. Aug. Is qui praest, si aliquid praecipit praeter voluntatem dei, vel praeter quod in sacra scripturis evidenter praecipitur, pro falso reste habebitur. unlawful to be obeyed: this is to set up an authority against Christ's authority, the power of man against the power of God. 2. But yet a Magistrate may require those things at our hands, which are clearly revealed to be the will of God, and in that we obey God in man, and not so much man as God. In this case we may say as the Samaritane did. Now we believe not because of thy say, because we have heard him ourselves. I conceive, there may be a distinction made between supreme masters, and subordinate masters, and so between subjection in order to another, and obedience to one as the supreme. Those are subordinate masters to whom we obey in subordination, or in order to another; and those are supreme masters, in whom our obedience resteth, and into whom it is finally resolved: a Vos rudes et imperiti estis, ergo si salvi esse velitis, vihil jam reliquum est nisi ut caeca obedientia nostro judicio subscribatur. Bellar. Hoc uno scelere meritos esse praelatos Romanenses ut Ecclesiae caetu tanquam lupi et tyranni pellerentur. Luther. Ephes. 6.7 Col. 3.23.24. for this last kind, which is the Romish doctrine, surely neither Men nor Angels may usurp without high treason to jesus Christ. It is treason for any to usurp it, and wickedness for any to give it; if God will not allow a supreme master, nor absolute obedience in temporal things, but requires us to serve men, as in subordination to Christ, Ephes. 6.7. Col. 3.23, 24. Much less will he allow of a supreme master in spiritual things. b Omnis homo dimittens rationem propter authoritatem humanamincidit in insipientiam bestialem. Certainly it is the highest piece of slavery and vassalage in the world to yield up our consciences to the will of any, or surrender up our judgements to be wholly disposed by the sentences, determinations of any; but now in the other sense I conceive that men may be masters, and we may be subject to them in subordination to God and Christ. And surely if you look into the old testament, it doth plainly hold forth this a Quisment sobrius dicat regibus, Non ad vos pertinet, quis in regno vestro velit esse sive religiosus sive sacrilegus. Aug. de co. Do. c. 13. subordination of obedience in spiritual things, b Si sacras scripturas V T. inspiciamus, reges laudantur qui rectum dei cultum suprema authoritate sua observandum sanciebant, qui idolatriam evertendam curabant, et in N. T. reges terrae taxantur quod cum meretrice Babylonica scortati sunt, debuerunt ergoidolatriā evertere, veramque religionem omnibus imperare. Daev. de jud. et Nor. the people were bound to obey their Magistrate when he commanded obedience to that which God had commanded; and to obey them I conceive not as they were types of Christ, (as some imagine, who say their power was to cease, and to end in Christ, as the great King of his Church, and in whom alone all authority over his people was to be shut up) but to them as they were temporal Magistrates, and were the fences of the worship of God: So that I conceive a Magistrate without any impeachment to the authority of Christ, or infringement of the liberty of conscience may require those things to be obeyed which are clearly revealed to be the will and mind of Christ, yet in this he is but a subordinate, and Christ is the supreme Master, he tells you what is God's will, not what is his: if he tell you it is his too, it is because it is God's first. But it may be objected again, though it should be granted, that a Magistrate might command or impose such things as are clearly evident to be the mind of Christ; yet why should he impose things doubtful? For the Answer to this. Answ. 1. It would be inquired, Si extiterit dubium circa dogmata fidei, aut opera cultus divini, neque possunt fideles, ad nudum imperium aliorum contra propriae conscientie judiciumcredere, neque debent judicium suum (nifi illato novo lumine ex verbo Dei) commutare & ad voluntatem aliorum conformare, Dau. In dubiis circa dogmata fidei subditi nequeum suas sententias quamvis erroneas relinquere, nisi instruantur, & novum judicium in illis formetur, etc. Daven. de judic. & norm. fid. whether the things imposed are doubtful in themselves, or only doubtful to me; If indeed they be doubtful in themselves, I humbly conceive, either they should not be imposed at all, or imposed with all tenderness: But if they be only doubtful to me, they may yet be lawfully imposed, though as yet not lawfully obeyed by me. And that shall be my second Answer. 2. As some things may be lawfully obeyed, which may not lawfully be imposed: so there are some things which may be lawfully imposed, and yet not lawfully obeyed. Hezekiahs' command of breaking down the brazen Serpent when he saw men to Idolatrize to it; it was a lawful command; it might be lawfully imposed, and yet if there had been some who had reverential thoughts of it, as a thing which had been set up of God, so famous in the wilderness, and which is more, a type of Christ; Si impium, vel dubium aliquod proponitur, patiendum potius quod rex minatur, quam faciendum quod ab illo jubetur. and therefore doubted, whether they might obey this command or not; I say, in this case it had not been lawfully obeyed by such, though it might be lawfully commanded by Hezekiah. Certainly, there are many things which may be commanded, and if you have respect only to the things commanded, may be lawfully obeyed, which yet if you have respect to the person who is to obey, may be unlawful to be obeyed. A man in this kind may both sin in doing, for an erroneous conscience bindeth, and he may sinne in not doing, and be guilty of disobedience. We might run into a large dispute upon this subject; but it is not my intent at this time; another occasion may be afforded in some other Discourse to treat more largely upon it; wherein this question may be rightly stated, faithfully examined, and satisfaction may be endeavoured to be given to the multitude of Scruples and Objections, in which this, point above many, I had like to have said any other, is abundant and fruitful. In the mean time, I shall shut up this Answer. And having spoken to the main Queries which are in controversy concerning Christian freedom: In stead of raising any more Questions, I shall now conclude the whole Discourse in some brief application. In the first place than. Use 1 Is it so, that Christ hath purchased and instated believers, and believers only into such a privilege? than what a fearful condition to be an unbeliever? you are still in bondage. 1. You are in bondage to sin. 2. In bondage to Satan. 3. In bondage to the Law: and who can express a more miserable condition than this is? We will discover it to you. 1. You are in bondage to sin, not only in bondage by sin, that is, by sin exposed; nay, and bound over to all evils, spiritual, temporal, and eternal, but you are in bondage to sin, you are under the commands of every lust. Every sin is a tyrant in the soul: Christ tells us, joh. 8.34. Who ever committeth sin, is the servant of sin. First, you entertain sin as your friend, and afterwards it becomes your master; you are the servants of sin, Rom. 6.20. You are sold to sin, as the Apostle saith of his natural condition, Rom. 7.14. I am carnal, and sold under sin. Indeed we are all of us sold under sin by nature, but here we cell ourselves to sin; As it was said of Ahab, He sold himself to work wickedness: so it may be said of us, we are not only passively content to be vassals to sin, but we do actively endeavour to vassal ourselves, we are actively willing to be sins slaves, rather than to be God's servants. It is set down as the character of a man in his natural condition, He is disobedient serving divers lusts.— Tit. 3.3. his obedience to sin is not forced, but free, not involuntary, but natural and with delight. Hence it is said, that sin reigns in them; Sin hath a sovereignty, not a tyranny in them; they are the professed servants to sin. 2 Pet. 2.19. Like those who chose their Masters after the Lord's jubilee was proclaimed; whose cares were boared in token of perpetual subjection. And this is your condition, you are in bondage to sin. And this is a fearful bondage, if you consider but these particulars. 1. It is a soul slavery. The condition of the Israelites under Pharaoh, and those who are now under the Turkish Galleys, is very sad, but that is but the bondage of the body; but this is a soul slavery, the bondage of the soul. What is it to have our bodies vassaled, A meipso me libera Domine, Aug. our estates enslaved, in comparison of our souls? Better to be under the tyranny of the most imperious man, than under the vassalage and slavery of sin and our own corruption. This is the utmost, the finishing concluding stroke of God to give a man up to his sins; to say, You that are filthy, be filthy still; and therefore the worst of judgements. 2. It is a senseless slavery; a slavery that we were not sensible of: we say in nature, that those diseases are most mortal, that deprive us of sense: now this is a senseless slavery, we are in chains and feel it not, we are under the weights of sin and are not sensible of it; God doth often bring us in bondage by sin, he claps us under the fears and terrors of a self-condemning conscience, and all this that he might deliver us out of the bondage to sin. We say a burning Fever is more hopeful than a Lethargy; Miserius nihil est misero se non miserante. the Physician doth sometimes cast his Patient into a Fever to cure the Lethargy: So a wounded and troubled condition, is better than a secure and dead condition; The strong man keeps the house when all is at peace. And this is the misery of this bondage, you are unsensible of it. 3. It is an active slavery: A man vassald to his lusts, will drudge or take any pains to satisfy them: such a man will spend his pains, his strength, his health, his estate too, to satisfy his lusts: though they think every thing too much laid out for God and Christ; yet they think nothing too much to spend upon their lusts— It is an active slavery: and yet more, 4. It is a willing slavery: they count their slavery freedom, their bondage liberty; their chains of brass, to be chains of pearl; they are voluntaries, willing servants to sin. How often hath the Lord's jubilee been proclaimed? how often hath Christ tendered to set us free, and yet we have chosen to return to our old masters? and therefore just with God that he should boar our ears in token of eternal slavery to sin and Satan. 5. It is a bondage out of which we are not able to help ourselves. 1. Neither can we redeem ourselves by price. 2. Nor deliver ourselves by power or conquest. 1. We cannot redeem ourselves by price. A man may be in bondage to men, and able to ransom himself; if not by his own power, yet by the helps, collections, and contributions of others. But no man can redeem his own soul. Nay, all the contributions of men or Angels fall too short; Mat. 25.9. they have but oil to serve themselves: It is set down not only as the proper work of Christ, but the greatest work which Christ hath done, to redeem his people from sin: Indeed he did it by price, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gal. 4.5. he bought us out, but it was not by silver and gold, as Peter tells us; 1 Pet. 1.18. the redemption of our souls is more precious, Psal. 49.7, 8. but it was by the blood of Christ. 2. As we were not able to redeem ourselves by price, so we were not able to deliver ourselves by power: to be a sinner, and to be without strength, they are all one in the Apostles phrase, Rom. 5.6.8. And therefore he tells us there, While we were sinners, and yet without strength, Christ died for us. Indeed we could do nothing to help ourselves out of this bondage; we were not able to weep, to pray, to work ourselves out of this condition.— It is with us as men in the quicksands, the more they strive, the deeper they sink themselves: so the more we strive by our own strength, by our own power, the more we do entangle and chain ourselves in this condition. And by this you may see something into this miserable condition; but yet this is not all: and therefore 2. We are in bondage to Satan, not that we owed him any thing; we were only indebted to God's justice; but he is God's jailor, who holds poor souls down as under brazen bars, and iron gates not to be broken; if a man were in bondage, it is some relief to have a merciful jailor; but this adds to the misery, thou hast a cruel jailor, the jailor of hell is like Nabuchadnezzar who will take no rewards, he will not be bribed, nor persuaded to set thee free. Satan is a cruel Tyrant who rules in the hearts of the children of disobedience, Ephes. 2.2. And you are taken captive at his will, as the Apostle tells us, 2 Tim. 2.26. Indeed he hath some that are more royal slaves than others: Some he keeps in arctâ custodiâ, close prisoners; holds them down with many weights and chains, under the raging power of many lusts and corruptions; and some he keeps in liberâ custodiâ, prisoners at large; he suffers them to walk about; they have the liberty of the prison, but yet are clapped up at his pleasure; they are taken captive at his will: though he may suffer them to do many actions; Herod to hear, judas to preach, yet he hath hold of them by their lusts, he can bring them back when he pleaseth. And that is a second particular, you are in bondage to Satan. And this, 1. It is a cruel bondage; a merciless bondage: What is the bondage of Israel to Pharaoh in comparison of this to Satan? And 2. It is an universal bondage. 1. Universal in respect of persons, for you were all born slaves. 2. It is universal in respect of parts, you have no part free; the judgement, will, affections, mind and conscience, they are all in chains, all enslaved to Satan. 3. And it is universal in respect of actions and performances; thou canst not perform one action as a free man; thou mayst perform the actions of a free man, such actions as free men do; but thou canst not perform them as a free man: thou prayest as a slave, not a son; thou weepest as a slave, not as a free man: It is more for fear of the lash, than for hatred of sin and love of God: all thy actions are actions in bondage; thy very spirit is in bondage, thou hast no spirit of freedom, of naturalness and delight in any thing thou dost. And this is a sad condition: In this condition thou art till Christ set thee free: but yet further, 3. Thou art in bondage to the Law, and that 1. To the curse: 2. To the rigour of the Law. 1. Thou art in bondage to the curse of the law; to the penalties and forfeitures of the law: the Apostle tells us, Gal. 3.10. As many as are of the works of the law they are under the curse. And why so? For it is written, Cursed is every one who doth not continued in all things which are written in the Book of the law to do them, and that is impossible: and therefore you must needs be unavoidably under the curse.— And if we should now take this in pieces, & show you how much lies in the bowels of this curse; you would than see your miserable condition. It doth comprehend all miseries temporal, spiritual, and eternal. It is 1. A comprehensive curse, an universal curse; you are cursed in every condition, in your gold, silver, relations; in your very mercies; where others are blessed in their afflictions, you are cursed in your mercies. As there is a blessing hid in the worst things to the godly; a blessing in sickness, in poverty, in crosses, losses, death itself.— So there is a curse in the best things to wicked men; a curse in your gold and silver, in your comforts and enjoyments.— It is an extensive curse. 2. It is an unavoidable curse; as thou art a son of Adam, so thou art borne an heir to this curse. 3. It is an unsupportable curse, which men nor Angels are able to bear: you see the Angels themselves they lie under it, and cannot help themselves: the wrath of man may be borne, at lest undergone. It is but a wrath reacheth to the body; Parce precor Imperator; tu carcerem, ille Gehennam. but who can bear the wrath of God? it is a wrath reacheth to the soul, and who knows, much less who can bear the power of his wrath? 4. It is an unremovable curse: if we look upon any thing we can do; if God lay it on, it is not all the power and wit of men or Angels that can take it of. As none can take believers out of the hands of God's mercy; so none can take unbelievers out of the hands of his justice. And that is the first particular: you are in bondage to the curse of the law. 2 You are in bondage to the rigour of the law: which requires in the rigour of it, 1. Hard things, difficult things: look over the duties commanded, and see if they be not difficult things: Nay, 2. It requires impossible things in the station wherein we are: It is a yoke we are not able to bear, Act. 15.10. We might as well be set to move mountains, to stop the Sun in its course, to fetch yonder Star from heaven, as to do what the law commandeth. 3. And yet all this it requires to be done of us in the exactness, and according to the exactness of the command. It requires perfect obedience, both in respect of the principle, and in respect of the manner, and in respect of the end: it will abate nothing. 4. Yea and all this it requires in our own persons. It will not admit of obedience by a surety: not of performance by another, that is Gospel; it requires all in our own person, Gal. 3.10. 5. Nay, and it will not accept of the most eminent endeavours, if there be any failing in the performance. It will not allow of affections for actions, of endeavours for performance: this is Gospel. 6. It requires constancy in all this: the whole man, the whole law, the whole life; if you do obey never so many years; if you fail but in one tittle at last; but in a thought, a motion, you are gone for ever: the law saith, Cursed is he that doth not continued to obey in every thing.— 7. Notwithstanding all this exaction from you; yet it will not afford you any strength, nor suffer you to get help of another; you must bear your burden alone: It lays load on you; imposeth duty and considers not your strength; nor will afford none to you: it bids you look to it as well as you can; it will have it either by you, or out of you. 8. And here again is the rigour of it; that upon the lest failing, all the hopes you had of good by the Law is gone; you are disenabled and made uncapable from ever expecting any good by it: you are split for ever. Upon Adam's first sin all his hopes of life by the law was gone; that if God had not propounded a Christ, he had been lost for ever. Why but you will say, might he not be able to do twice as much good as he had done evil, and so make amendss for his former fault? Not, here was the further rigour of it. 9 If once thou hadst offended, though in the lest particular, thou couldst never make amendss for it; thou canst never outdo the law: if thou couldst outdo what the law required, yet all thou couldst do would never make amendss; it would never make up the former fault: if thou shouldest go about to redeem every idle word with an age of prayers; every act of injustice with a treasury of alms; every omission with millions of duty; yet all this were too little, all this would not do to make amendss for thy former failing. Why but you will say, what than? will not the law accept of my tears, my repentance for my fault? Not, here is a further rigour of the law. 10. If ever thou hast offended, though in the lest particular, yet thou art gone for ever: here is no place for repentance: It will not admit of tears, or repentance to come in; this is Gospel, not Law. If thou fail in the lest particular, and should weep seas of tears; tears of blood; even thy eyes out of thy head; yet all this will be no relief to thee here: the Law will admit of no repentance. And thus you see the miserable condition to be in bondage: which I have spoken the larger unto, to heighten & commend this great privilege of freedom to you. We use to say, contraries do illustrate one another: I hope than by seeing the miserable condition of being in bondage, you will be better able to conceive of this blessed privilege of being set free by Christ. All which I have set down at large in the entrance into this discourse: And shown you how Christ hath freed us from Sin, from Satan, from the Law; to which I refer you.— And say yet further. You whom Christ hath instated into this high and glorious privilege, Use. 2 it is your work to maintain it, Gal. 5.1. Stand fast in the liberty where with Christ hath made you free. There are two great things which Christ hath entrusted unto us, and we are to preserve them inviolate. 1. The first is Christian faith, vers. 3. of jude, See that ye earnestly contend for the maintenance of the faith, which was once delivered to the Saints. 2. The second is Christian liberty, Gal. 5.1. Stand fast in the liberty wherewith Christ hath made you free: Every man should be faithful in those things wherein he is entrusted; God hath entrusted you with precious things, Christian faith, and Christian liberty: and how careful should we be to maintain them? Civil and Corporal liberties they are very precious; how do we engage ourselves now for our liberties, and our freedoms, against those who would deprive us of them? And indeed they may justly be esteemed they are men of abject minds, that would for any consideration forgo their freedoms and liberties. Leo the Emperor made a severe Constitution, wherein he forbade all men the buying, and all men the selling of their freedoms; esteeming it madness in any to part with his freedom. And if Civil freedoms are so precious, and to be maintained; how much more our spiritual freedom, the freedom by Christ? A freedom so dear purchased by the blood of Christ. You esteem your Civil freedoms the better, in that they cost so much of the blood of your Ancestors to compass them. It is baseness to be careless of that, which they endured the loss of so much blood to compass. How much more should we esteem our freedom, which was purchased by the blood of Christ? You are redeemed not by silver and gold, but by the blood of Christ, saith the Apostle. So that it is a freedom dear purchased; yea, and freely bestowed; and mercifully revealed; fully conveyed unto us by the Spirit of Christ; and therefore how should we endeavour the maintenance of it? To stand fast in the liberty wherein Christ hath set us free, and be not entangled again with the yoke of bondage, Gal. 5.1. 1. Maintain your Christian liberty, or your liberty you have in Christ against the Law, neither looking for justification from it, nor fearing Condemnation by it. Live in respect of your practice and obedience, as men not to be cast and condemned, or acquitted and justified by the Law; It is a hard lesson to live above the law, and yet to walk in the law. This is the lesson we are to learn, to walk in the law in respect of duty, but yet to live above the law in respect of comfort, neither expecting favour from thence in point of obedience, nor fearing rigour from thence in point of failing. Let the Law come in to remember you of sin if you fail, but suffer it not to arrest you, and drag you into that Court to be tried and judged for your failings, this is to make voided Christ and grace. Indeed we too much live as though we were to expect life by works, and not by grace. We are too big in ourselves when we do well, and too little in Christ in our failings: o that we could learn to be nothing in ourselves in our strength, and to be all in Christ in our weakness. In a word, how to walk in the Law as a rule of sanctification, and yet to live upon Christ and the promises in point of justification. The Law is a yoke of bondage as jerom calls it, and they who look for righteousness from thence, are like oxen in the yoke, who draw and toil, and when they have done their labour are fatted for slaughter: So these when they have endeavoured hard after their own righteousness, do perish at last in their just condemnation. Luther calls these men the devil's Martyrs, they take much pains to go to hell, Rom. 10.3. They being ignorant go about to establish their own righteousness, and will not submit themselves unto the righteousness of God. Proud nature would feign do something for the purchase of Glory, God will have it of Grace, and we would have it of Debt; God would have it of Gift, and we would have it of Purchase, and we have too much of that nature in us; we go to prayer and look upon our duties and tears, as so much good money laid out for the purchase of heaven and glory, nay though we bring no money, yet we would bring moneyworth, and pled our own qualifications and dispositions to interest us in the promise. This utterly crosseth God's design, he will have all of Grace, and thou wouldst have all of Debt. It is not now, Do this and live; but believe, and thou shalt be saved: walk in the duties of the Law, but with a Gospel spirit, let the Law come in as a rule of Sanctification, but keep it out in point of justification, any thing taken in here, one flaw here spoils all. It was well said of Luther, Walk in the heaven of the promise, but in the earth of the law; In the heaven of the promise, in respect of believing, and in the earth of the law, in respect of obeying, and so thou shalt give the law its honour, and Christ his glory. 2. Maintain it against men, Christian liberty is a precious jewel, suffer not any to rob you of it. Let us never surrender up our judgements or our consciences to be disposed according to the opinions, and to be subjected to the sentences and determinations of men. Let neither power or policy, force or fraud rob you of this precious jewel. I shall speak only to this latter. Let not fraud and policy; the Apostle saith, stand fast and be not entangled, let us not return like willing slaves into our chains again. * In doctrinis quorumvis mortalium admirtendis adhibendum est examen, et judicium discretionis, ut possimus tanquam probi argentarii adulterinam a legitima doctrina discernere. Dau. de jud. ac nor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ne implicemini. It is a greater evil of a freeman to be made a slave, than to be a slave borne: Therefore take heed, be not tempted into slavery, as the fish into the net, be not ensnared and overwhelmed by the policies of men, we are warned to take heed none deceive us, Ephesians 5.6. 2 Col. 4.8. 2 Thes. 2.3. * Gravius malum ex libero servum fieri quam servum nasci. Ambr. as if it were in our power to prevent it, and so it is, we cannot be ensnared but by our own default. We often betray away our liberty when we might maintain it, and so become the servants of men. And this ariseth either, 1. from weakness of head, or 2. from wickedness of heart; It is my exhortation therefore that those who are the freemen of Christ, would maintain their Christian freedom, as against the law, so against men: be not tempted or threatened out of it, be not bribed or frighted from it, let neither force nor fraud rob you of it, we often keep it against force, and loose it by fraud; to what purpose is it to maintain it against those, who are the open oppugners of it, the Papists, and such as would take it from us, and give it up by our own hands, to them perhaps that seek not for it? Nothing is more usual, and therefore beware; Give not up yourselves to the opinions of other men, though never so learned, never so holy, because it is their opinion. It is the Apostles direction, Try all things and hold fast to that which is good, 1 Thes. 5.21. It often falls out that a high esteem of others for their learning and piety, makes men to take up all upon trust from such, a Omnibus piis incumbit ut sibi caveant, et quamvis doctrinam diligenter examinent ne falsa forsan proveris suscipiant, quisque debet niti sua fide, suoque judicio divinitus inspirato, non exaltertus nutu & arbitrio pendere. Whitak. contr. 1. q. 5. the interp. Scrip. Consul Dau. the judic. et norm. fid. cap. 25. etc. and to subject their judgements to their opinions, and their consciences to their precepts, men will suspect a truth if a liar affirm it, and therefore Christ would not own the devil's acknowledgement of him, when he said, Thou art the Son of God; but they are ready to believe an error, to give credit to an untruth, if an honest and faithful man affirm it, what ever such men say, it comes with a great deal of authority into men's spirits; And yet it is possible for such men to mistake; It is a most dangerous thing to have men's persons in too much b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In doctrina investiganda non solum alienis, sed suis utendum oculis. admiration, as the Apostle saith, jude 16. You know who tells us, That we know but in part, 1 Cor. 13.12. The best are imperfect in knowledge, the most learned, c Quanto ingenio Origenes et Tertullianus, quanta doctrina, quam singulari eloquentia imbuti fuerint, omues intelligunt; adeo ut alter Graecorum, altar Latinorum Princeps habitus: atqui isti in errores multos inciderunt, et qui pertinaciter eorum sententias defenderunt, haeretici habiti sunt, et Tertullianistae, Origenistae appellati.— etc. Reinolds count. haeres. c. 11. etiam cens. Apoc. praelect. and holy Martyrs every man hath need of his allowance, they are but men, and in that subject to error, though these things may afford probable conjectures, that what they hold forth is a truth, yet these are not infallible evidences. Indeed there is much to be given to men of learning and piety, but we must not tie our boat to their ship, we must not, as the phrase is, pin our faith upon their sleeves, we must not subject our judgements, resolve our faith into their authority, this is to make men masters of our faith, this is a shred of that garment, whereby Babylon is distinguished, a mark of the Roman Antichristian Church, to resolve our faith into the authorities of men, and though it be not required of you, yet it is not less done (though more finely done) by many, than by those of whom such implicit faith, & blind obedience is required. It is my exhortation and your duty, to labour to maintain your Christian freedom: It was dear purchased, and mercifully bestowed on you; and therefore should not be weakly lost, nor yet wilfully maintained. It was given in mercy, and must be kept in judgement; you aught to use the judgement of discretion in rejecting and embracing doctrines, yet with discretion; we must neither subject ourselves to the doctrines and determinations of men, though learned and c Sancti quidem fuerunt, sed tamen homines, affectus suos habuerunt, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passi sunt. Whitak. contr. 4. q. 4. p. 396, 397. Vid. Daven. de judic. & norm. fidei. cap. 25. De judicio privatorum quod practicae discretionis vocatur. holy men, with a blind judgement, nor are we to reject them with a perverse will; And this is all I shall speak to the second branch of this exhortation, and of maintaining of our Christian liberty. We come to a third, which is not less necessary, and that is, 3. Be ware of abusing of it. Christian liberty is a precious thing; and the more precious, the more care not to abuse it; precious things do use to be commended to us with words of Caution; Christian liberty is a precious thing, you see it was dear purchased, and mercifully bestowed upon us, and therefore let me subioyne this Caution, and so conclude. Beware of abusing of it. Now that I may not speak in the air, there are six ways whereby Christian liberty is abused. 1. We abuse Christian liberty, when in the use of it we scandal others: liberty was purchased for the comfort of ourselves, not for the affliction of others; they abuse it indeed, who so use it, as to others affliction. We read of some young Christians of Corinth would eat meat offered to Idols, to that end only to show their liberty: But the Apostle tells them, 1 Cor. 10.24. All things are lawful for me, but all things are not expedient. And Saint Paul is frequent in instructing them, how to exercise Christian liberty in case of scandal. Gal. 5.13. Brethrens you have been called unto liberty, only use not liberty for an occasion to the flesh, but by love serve one another. Christ hath taken of our former yoke of bondage, not that we should be more Wanton, but more careful: Indeed for the comfort of ourselves, but not to destroy another, as the Apostle argues, 1 Cor. 8.11. Through thy knowledge shall thy weak brother perish for whom Christ died, etc. But I will hasten to a conclusion, and therefore will shut up all in a word. 2. There is a second way, whereby we do abuse our Christian liberty; and that is when we use it to superstition, many will say they have Christian liberty; and therefore dare venture upon any observations, customs and gestures, although never warranted by the Word; this indeed is Christian licentiousness, not Christian liberty; Christian liberty is yet a bounded liberty, bounded with Laws and Rules; but these are men within no bounds, and therefore Libertines. 3. We do abuse it when we make voided the law of God; as I have showed you at large, when we shall judge it our liberty to be exempted from duty; which indeed is true bondage, no Christian liberty. The liberty of a Christian lies not in exemption from service, but in service; surely that man is yet in bondage who doth not judge service his liberty. 4. When we give too much scope to ourselves in things that are lawful. It is an easy thing to run from use to abuse; of such men jude speaks in the 4. verse of that Epistle: There are certain men turn the grace of God into wantonness. 5. When we do use it undutifully; denying obedience to lawful Authority in things lawful upon pretence of Christian lihertie; which is indeed to make the world level; and throw down all lawful Authority. 6. When we will be tied to nothing, bound to nothing but what our own spirits incline us to; of which I have spoken at large: and therefore I shall conclude all with the words of the Apostle, in the 1 Pet. 2.16. You are free, yet use not your liberty for a cloak of maliciousness, but as the servants of God. FINIS. A Preface to the ensuing Discourse of the Learned john Cameron. Christian Reader, Goodness and light are of a diffusive nature; Bonum est diffusivum sui. Birds when they come to a full heap of corn, Invidendo alienum bonum suum faciunt supplicium, qui gaudendo fecissent suum peculium: nam tolle invidiam, & tuum est quod habeo; tolle invidiam, & meum est quod habes, Aug. Charitas est fur fidelissimus et innocentissimus, quia omnia bona proximorum sua facit, neque tamen illi adimit. Paris. will chirp and call in for their fellows; After much search I think I have found a full floor, and have unlocked the doors; yea brought it forth to invite others to feed upon it. It is a Discourse of that Learned and famous Divine Mr. JOHN CAMERON, Concerning the threefold Covenant of God with man. It is the Key to the Gospel, and the best resolver that I have met with all of those intricate Controversies, and Disputes Concerning the Law; we read often in Scripture that the Law was a Covenant, and more frequently among Divines, that we are free from the Law as a Covenant, but to tell us what Covenant this was, hath not been the work of many; that it was not a Covenant of works, I have showed at large in the foregoing Discourse; and if a Covenant of Grace, how are we said to be freed from it; in this ensuing Discourse this doubt is resolved; and being thereby in some good measure satisfied myself, I have here annexed it to do the like for thee. It was first written in Latin, and for their sakes who understand not that Language, I thought good not only with Samson, to impart the sweetness, but, which was more than he would do, unfold the Riddle also; and to tender to you these excellent labours (too precious to be any longer concealed, or hid under the shell of an unknown tongue) in your own native language. In which (so fare as that restraint would not darken the sense) I have kept me to the propriety of the Language. I will keep thee not longer of, but shall now give thee leave to feast thyself upon his plenty, by which (as by all the labours of the Saints) that thou may grow up in light, and love; Grace and life; is the earnest prayer of him who is not his own, if not thine in the service of Christ, S. B. CERTAIN THESES, or, Positions of the Learned JOHN CAMERON, Concerning the threefold Covenant of God with Man. 1. Thesis'. COvenant in Scripture, Twofold Covenant. 1. Absolute. doth sometimes signify the absolute promise of God, without any restipulation; as was that Covenant which God made with a Gen. 9.11 Noah presently after the flood, freely promising never to destroy the world again by water; of this kind b Heb. 8.10 is that Covenant, in which God promiseth to give unto his Elect, faith and perseverance: to which promise there cannot be conceived any condition to to be annexed, which is not comprehended in the promise itself. 2. Thesis'. 2. Conditional. But it often falls out that the name of Covenant is so used in holy Scriptures, God's love is twofold, antecedent, and consequent. as it is evident thereby is signified the free premise of God; yet with the restipulation of our duty, which otherwise, though there were no such intervening promise, it might both be required of God, and also (if it so pleased God) aught to be performed of the creature. 3. Thesis'. This distinction of the Covenant, doth depend upon the distinction of the love of God, and for there is love of God to the creature; from whence every thing that is good in the creature hath wholly flowed, & there is the acquiescent love of God in the creature; and this the creature hath received; not for any thing from itself, but from God, as it was loved with that first love of God; that love, for better understanding, we call God's primary or antecedent; this, God's secundary or consequent love: from that we say, doth depend both the paction and fulfilling of the absolute Covenant, from this depends the fulfilling of that Covenant, to which is annexed a restipulation, not so the paction, for that we say, depends on the first love. 4. Thesis'. For in the absolute Covenant, there is nothing in the creature that doth impel God either to promise', or to perform what he hath promised; But in that Covenant to which a restipulation is annexed, God doth fulfil what he hath promised, because the creature hath rendered what is required; And although God hath made such a Covenant, wherein he hath promised so great things, upon condition of man's performance, yet all this proceeds from the antecedent love of God. 5. Thesis'. So great things, I say, because to prescribe a c Matth. 20.15. measure of reward, is an action of a most free will not of God's nature, when yet d Heb. 6.10. to tender any thing in reward of due service from the creature, and to promise' that, doth altogether belong to the consequent love of God, which is not only voluntary love, but a natural property in God, who of his own proper nature doth incline to the reward of good, as to the punishment of evil; when the antecedent love of God is altogether voluntary. 6. Thesis'. We are here to Treat of this Covenant, to which is annexed a restipulation; and because it is not one simple Covenant, we shall distribute it into its several kinds, and we shall strictly examine what doth agreed to every kind, and in what manner they differ among themselves. 7. Thesis'. We say therefore there is a Covenant of Nature, Conditional Covenant is threefold. another Covenant of Grace, and another Subservient to the Covenant of Grace; (which is called in Scripture, the e Heb. 8.13. old Covenant) and therefore we will deal with that in the last place; giving the first place to the Covenant of Nature, and of Grace; because they are the chief, and because they have no respect to any other Covenant: although we do not deny the Covenant of Nature, in this corruption of our nature, to be subservient to the Covenant of Grace, as it doth inflame the minds of men with the desire of it; which thing yet it doth by accident: Seeing this is not the Scope of that Covenant, of which we shall speak more largely f 48. Thes. etc. hereafter. 8. Thesis'. The agreement between the Covenant of Grace and Nature. The Covenant of Nature, and the Covenant of Grace do agreed, 1. In the general end; God's glory being the end of both. 2. They agreed in the persons Covenanting, who are God and Man. 3. They agreed in the external form, in that a restipulation is annexed to them both. 4. They agreed in the Nature, in that both are unchangeable. 9 Thesis'. They differ, 1. In the special end; The difference. for the end of the Covenant of Nature, is the declaration of God's justice, but the end of the Covenant of grace, is the declaration of his mercy. 2. They differ in the foundation; for the foundation of the Covenant of Nature, is the Creation of Man, and integrity of man's nature; but the foundation of the Covenant of Grace, is the redemption of man by Christ. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They differ in the Quality and manner of the Persons Covenanting; for in the Covenant of Nature, God the Creator doth require his due, or right, of man pure and perfect; but in the Covenant of Grace, God as a merciful Father doth offer himself to a sinner, wounded with the conscience of sin. 4. They differ in the Stipulation; In the Covenant of Nature, natural righteousness is required, but in the Covenant of Grace, faith alone is required. 5. They differ in the promise; In the Covenant of Nature, eternal and blessed life is promised, but yet an g Gen. 8.9. animal life, to be lived in Paradise: but in the Covenant of Grace a heavenly and spiritual life is promised. 6. They differ in the manner of Sanction or ratification. In the Covenant of Nature there was no Mediator; hence the Covenant of Nature was not promised before it was published. But the Covenant of Grace was first promised, and long after was published and ratified in the blood of the Son of God. 10. Thesis'. justice and Faith do differ; The difference between justice and faith. as giving, and receiving, for justice gives to God [his due], Faith receives [from God what is not our due]; justice is placed in the mutual Love of God, Faith in the persuasion of the love of God. But yet these are joined in an unseparable tye; yet so, as Faith doth precede, Love doth follow; Faith is the Cause, Love the effect; Initial and weak faith, begets love, though less fervent: Perfect and complete faith, begets burning affections; therefore righteousness, or justice presupposeth (as they say) faith: and on the contrary, faith doth necessarily conclude [or presuppose] love, as the consequent of it. 11. Thesis'. Whence there ariseth a threefold question, neither unprofitable, nor difficult to unfold. 1. Why in the covenant of Nature God doth not in express terms require faith, but odedience and love? 2. By what right faith and justice, or righteousness are opposed in the covenant of Grace, seeing they cannot be separated? 3. Whether, and how that faith which exact justice doth presuppose in the covenant of Nature, doth differ from that faith which God requires in the covenant of Grace? 12. Thesis'. To the first Question we answer. Why God doth not require faith from Adam. That God never did require faith of man, save only by consequence. First of all, because there was not any so much as probable cause given unto man, of distrusting, in the lest, the love [an favour] of God; for as much as sin had not as yet set footing in the world: And why he exacteth it of us. quite otherwise it falls out in the covenant of Grace, which is made with a conscience terrified with the sense of sin, and which is able no otherwise to raise up herself, than by ear-ring that there is nothing at all that is required of her, but only faith; that is, only to persuade herself, that she is precious unto God, and accepted of him. Secondly, in the covenant of Nature is considered what it is that man is indebted unto God, and that is exacted of him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to the strictness and rigour of justice (for it is justice and Holiness, that he oweth). But now in the covenant of Grace [is considered only] what God reconciled in his Son, is willing to make tender of to man, and that he tenders freely. 13. Thesis'. To the second Question we answer; How faith and righteousness [or justice] are opposed in justification. that faith in the covenant of Grace is not therefore opposed to the righteousness of man; Because formerly they were not able to consist together; or for that they could not be together (yea verily as hath been said, they mutually grant and deny each other) but because in one and the same Court (as we may so speak) they cannot concur together to the justifying, or acquitting of a man; for in the Court of justice, in which it is so called justice, from the covenant of Nature; either the just man is acquitted, or the unjust man is condemned: Neither is it here directly questioned, whether hast thou believed that thou art precious unto God; but whether hast thou loved God? Whereas in the Court of Mercy this is not [primarily] and properly demanded, whether hast thou loved God? but, whether or not, hast thou believed? and if thou hast believed, thou shalt thereupon be acquitted; and if not, thou art than immediately bound over to the Court of justice [there to answer it.] 14 Thesis. To the third Question we answer: [The agreement] of the faith of Adam, and of ours. The disagreement. That faith, which the exact justice of man in the Covenant of Nature presupposeth, in this agreeth with the faith which is required in the covenant of Grace, in that both are from God; both are a persuasion of the love of God; both do beget in man the mutual love of God; because faith abounding, Love also aboundeth; and faith languishing, Love doth languish; and faith extinguished, Love also is extinguished. But they differ, first, in the foundation; for the faith which the justice of Nature doth presuppose, is founded upon the title of a perfect Creature, and therefore, now it hath no place since the fall of Adam; for although God doth love the Creature in itself; yet as it is corrupt with sin, so he hateth it: no one therefore is able to persuade himself that he is beloved of God, upon this title as he is a creature, (for as much as all have sinned) and so [by consequence] neither can he truly, nor set so persuade himself that he loves God. But the faith of which mention is made in the covenant of grace, is founded upon the promise made in Christ. Secondly, not withstanding both are from God, yet the faith which exact justice in the covenant of Nature presupposes, is from God (as the Schools speak) by way of Nature: whereas the faith which is required in the covenant of grace, is from God too; but so as by way of supernatural grace. Thirdly, the justice which the faith of Nature doth beget was mutable; because the faith from whence that justice or Righteousness did flow, did depend upon a principle of nature, mutable: But the holiness which the faith of the covenant of grace doth beget, is eternal and immutable, as proceeding from an eternal and immutable principle; to wit, the Spirit of grace. Fourthly, the justice which the faith of Nature doth beget, notwithstanding it was perfect in its kind; yet in the nobility and excellency of it, it fell much below that holiness which is begotten by the faith in Christ. And whereas even the most holy in this life do fall far short of that original justice [or righteousness,] this so comes to pass from the penury and scantness of faith; but here in this place, we do understand faith in the most eminent [and superlative degree of faith, such as it shall be hereafter] in the life to come. 15. Thesis'. Here again two Queries may be propounded, the first is this: 1. If the holiness and faith of Adam was mutable, how might he be said to be secure? And than in the second place: 2. After what manner holiness may be said to be the effect of faith so united to it, that it can be by no means separated from faith; seeing that [hereafter] in the life to come, there is no place for faith, in which yet there is the greatest holiness. 16. Thesis'. To the first Query we Answer. It was not possible that any thoughts of that kind should once steal into the mind of Adam, who was wholly taken up with the sense and admiration of the Divine goodness. 17. Thesis'. To the second Query we Answer. The persuasion of the love of God (which in this place we call faith) was either founded upon a Promise, but such as was not yet fulfilled; or else it was founded upon the sense of a Promise that was fulfilled already: This latter hath its place chief in the life to come; the former in this life also; which therefore the Apostle calls a Heb. 11.1 the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. substance of things hoped for; the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. evidence of things not seen; and this is properly called faith, and is that which is required in justification. 18. Thesis'. Although that be true which we have said concerning the difference of the promise annexed to the Covenant of Nature, and the Covenant of grace, yet for some obscurity that is in it, there is need that we explain it. 19 Thesis'. We do therefore define beavenly life to be that, The difference betwixt an animal life and a heavenly. which Christ now liveth in the heavens; which is therefore called heavenly, because the first author of it is d 1 Cor. 15.47, 48. the heavenly man: and that [on the other hand] we call an animal life, which Adam lived before his fall, in Paradise; not differing at all in intention, but in extension only, and duration from that life which was to be perpetnated according to the perpetuating of his obedience; and so would have redounded unto all his posterity; like as that heavenly life, the possession whereof Christ is now entered into, doth belong, by right of adoption, unto all us who believe in Christ. 20. Thesis'. The covenant of grace either is considered as being promised, The Covenant of Grace is considered two manner of ways. or as being openly and fully promulged and confirmed; it was promised to the Fathers; first, to Adam e Gen. 3.15. , than to the Patriarches f Gen. 12.15. , and afterwards to the people of Israel; but it was openly and fully promulged, Now when the fullness of time was come, Gal. 4.4. 1 Pet. 1.12. 21. Thesis'. Which we do [thus explain]: How Christ was a Mediator under the Old Testament. The foundation and the Mediator of the Covenant of grace is our Lord jesus Christ; but either as one to be incarnate, to be crucified, and to be raised from the dead; or as one being incarnate, being crucified, and being truly raised from the dead, g Act. 4.12. for never any had his sins remitted, but in him alone, h Heb. 13.8. who is yesterday, and to day, and for ever, jesus Christ, true God and true man. Therefore although he was God only before his incarnation, notwithstanding hitherto he was not othertherwise a Mediator, than as God about to take upon him our flesh, and in it to perform the whole mystery of our Redemption; and hence it is, he is called the Lamb of God, slain from before the foundations of the world; and the Fathers were saved by his grace, even as we ourselves are. The difference of the Mediation of Christ under the Old Testament, from that under the New. 22. Thesis'. But although the Son of God, before he manifested himself in the flesh, was in God's account (to whom future things are present) therefore a Mediator because to come, and therefore truly through him were sins remitted; by his Spirit did men both teach, and were taught; the Church by him was rightly governed; howbeit the way and manner of his mediation was propounded at the first more darkly; afterwards the force and efficacy of it became yet less: and lastly, it redounded but to very few. 23. Thesis'. To these we will speak severally. The way of it under the Old Testament was most obscure. Before the first coming of Christ. That the way and manner of his mediation was propounded more obscurely, doth appear from hence, viz. The reading of the Books of the Sacred Volume, called the Old Testament; in which are handled [those things] concerning the person of Christ, concerning the way and manner of his execution of his Office of Mediatorship; and herein also is handled concerning the Office itself of Mediator-ship, and the benefits that flow from thence. 24. Thesis'. That his person is described obscurely, For his Person is described more obscurely. appears herein; that although it was clearly signified, that he should be true man, and that also he is true God; yet the conjunction of these two Natures, into a unity of Person, and the special designation of him from the circumstances, is not so openly propounded, as that it could be an easy matter for the faithful, hereby to be able to attain to such a [distinct] knowledge of Christ, as we, who live under the New Covenant, now promulgated and ratified in the death and resurrection of Christ, do now attain unto; hereto belongs it, that his Person is so frequently shadowed out unto us under Types and Figures. Neither is it held forth to be looked upon, but as through a vail. 25. Thesis'. So also, The way of his Mediation. the way and manner of his Mediation; we have it sometimes laid down, only in general terms, seldom have we it described more particularly; we have it very often shadowed [out unto us] but in Types and Figures. 26. Thesis'. The same course hath the Spirit of God taken, The offices & the benefits. in describing his benefits and his office; often are they signified by words, but [than] more darkly, often are they shadowed out unto us, but by Types. 27. Thesis'. The Types whereby the Person of Christ is described unto us, are either men or things; but those whereby the manner of his Mediation is described, are the Sacrifices; and the Benefits, they are signified out unto us by earthly benefits, [as namely] by freedom from the Egyptian bondage; by entrance into the Land of Canaan [and the like.] And so the Prophets by the shadows of earthly blessings did express all things; yea verily our Lord jesus Christ himself to his Sermons made an addition of miracles, (that they might serve) not only to the confirmation of his Doctrine h Mat. 8.17. , but also to the figuring out of those things unto us, in the cures that he wrought upon the body, which he was ready to confer upon us, in the procuring the welfare of our souls. 28. Thesis'. But in that obscurity, The divers degrees in this obscurity. it will be behooveful for us to observe the several and distinct gradations. Before the Law given by Moses, the promise was more obscure; and when the law was given, unto the times of the Prophets, it was somewhat clearer; from the times of the Prophets, unto john the Baptist, clearer yet; upon the preaching of john the Baptist, it was now manifest; and most of all manifest, when once our Lord jesus Christ succeeded john [in person] who did both execute and promulge the counsel of the Father, concerning the restauration of his Church; whilst he was in the executing of it, less clearly; after he had executed it, most clearly; first to his Apostles after his resurrection, and than after his ascension into heaven by the solemn mission of the Holy Ghost, i Vid. infra, Thes. 36. & sequ. of which in its place. 29. Thesis'. But here it will be demanded, In the first place, why those things were propounded more obscurely: secondly, why so much the more obscurely, by how much the times were farthest distant from the coming of Christ. Thirdly, in what sense the faith of the Fathers might be said to be saving faith, seeing that Christ was more unknown to them, than unto us. 30. Thesis'. To the first we Answer; Why that Mediation was propounded more obscurely. That those things were propounded more obscurely. First, because they were to come; and prophecies, before the completion of them, aught to be more obscure, at lest as respecting their manner of fulfilling, especially when it is done amongst those by whom they were to be fulfilled. Secondly, k Gal. 4.3. the Church was than raw and in her infancy; she had not as yet attained to her ripe age, God so ordering the matter as best seemed him, in his great Wisdom. Thirdly, for that it was meet to refer the clear manifestation of this Mystery, for Christ the great Prophet. Fourthly, l Gal. 3.23. for that their minds were to be held up in expectation of Christ; but now the hope which is seen is not hope: in a way not much unlike to this, is our condition in the life to come, propounded to us here more obscurely. 31. Thesis'. To the second we Answer: Why the more obscurely by how much more remote [farther distant] from the time of the fulfilling of it. This mystery was by so much the more obscurely propounded, by how much the time was farthest distant from the coming of Christ. First, because by how much nearer the coming of Christ was at hand, by so much the more earnestly aught the minds of men be stirred up in expectation of his coming. Secondly, because by how much those times were farthest of from the coming of Christ; by so much was God pleased more clearly to manifest himself for other reasons also; he called upon them from heaven, he spoke unto them by his Angels, etc. And by how much nearer yet the times approached to the coming of Messiah, by so much the less clearly for those very reasons, was he pleased to manifest himself to men, and therefore they were to make up this defect (as I may so speak) after some other manner. Thirdly, the Church, look by how much she is the nearer to her beginnings, so much the more imperfect is she; and therefore to be instructed after a more imperfect manner. Fourthly, before the law given, the sense of sin was not so sharp; the law once given, it became now sharper, yet so as it was to be most of all sharp and piercing than at length, when the law was to be expounded by the Prophets; and when the truth of those threats, annexed to the law, should by experience itself, be more evidently made good upon them by so many calamities. Fifthly, for that, before the Law given, the people had not as yet undergone the yoke of the law; (which, what it is, we shall afterwards declare in Thes. 60. and those following.) After that the law being given, they had undergone it, being but as yet newly entered into the covenant, they were not sensible of the burden of it, [on the sudden;] until, in process of time, having by experience learned, as also having been warned by the Sermons of the Prophets, at length, when it was late first, they felt the weight and burden of it: whence we conclude, that the Doctrine concerning the mystery of our Redemption, as much as concerns the perspicuity and clearness of it, was not so necessary before the law given, as now that the law was given; nor now the law was given, as in the times of the Prophets; and neither yet so necessary was it, in the times of the Prophets, as it was in the time of john the Baptist. Sixthly, in as much as it was but agreeable [unto nature] that those times should be so much the more obscure, and dark, by how much farther they appeared at distance from the rising of the Sun of Righteousness. 32. Thesis'. To the third we Answer. The measure of faith to be the Word of God: and so, that to be true and saving faith which believes all those things, that have been revealed, and in the same manner as they have been revealed, and therefore the faith of the Fathers to have been saving faith, as being that which did believe all those things, which in those times it pleased God should be revealed; and it did believe them also after the same manner, wherein they were by God revealed unto them, and we count [not that faith, but] a sacrilegious audaciousness, for any man to be wise above the word of God; and to attempt to know those things which God on set purpose hath propounded to us more hidden and obscurely. 33. Thesis'. That the efficacy of Christ promised, The efficacy of Christ promised, was less than of Christ bestowed. was less than of Christ exhibited by many degrees. First, remission of sins although it was certain with God, yet it was less perceived by reason of the cloud of the law, hanging [as it were] between. Secondly, though it was perceived, it afforded less comfort, by reason of the weak sense of sin (which needs must be supposed to be in them, to whom there doth not as yet appear so great a necessity of hearing of it expiated by the death of the Son of God) I say, less comfort by reason of the weak sense of sin, and the dimmer knowledge of that glory and life which doth attend upon remission of sins. Thirdly, the Spirit was poured forth in scant measure on the faithful [of old,] as being a benefit to be referred till the times of Christ, m joh. 3.34. who, it was meet, should first of all, receive into his human nature all that boundless measure of the Spirit n joh. 1.16. , and should from thence derive it unto all us. Moreover, seeing the benefit of Christ, was in those times less known unto them; needs, by so much the less inflamed must they be with the love of God and Christ. Fourthly, the spirit of bondage than reigned, because the yoke of the law was yet untaken of. Fifthly, they were not carried on in a direct course to remission of sins, as appears by the form of the Covenant, first entered into at the Mount Sinai; afterwards so frequently rehearsed in the Sermons of the Prophets. Sixthly, than the sense of a life to come was more obscure; as is evident, from the more obscure mention that is made of it in the Old Testament, and from the horror of Death, which seemeth to have reigned in them who lived before the sanction of the New Covenant in the blood of Christ. Seventhly, it seemed not the Fathers had attained to that same pitch of glory we do now attain unto who die in Christ. First, for it was behooveful, Heb. 10.20. Heb. 9.8. that Christ should themselves first enter in thereat. Secondly, because while the first Tabernacle was standing, the second was not yet unlocked. Thirdly, for that there aught a certain proportion and respect to be had, between the sense of the life to come, in this life, in those that are grown up, and between the fruition of the same in the life to come; but this sense now in them was weaker and much more obscure, than at this day it is under the New Testament. Fourthly, a Heb. 11.39, 40. they were not to be made perfect without us: even as we ourselves are not to be made perfect before that blessed day of the second coming of Christ; (wherein the body of Christ, that is, the Church, shall be all over absolutely perfect) although we do constantly affirm that the Fathers, now that they are set at liberty, out of this prison of the body, do now participate of a blessed life; yet this we b Heb. 8.6. do affirm moreover, it to be fare less excellent, than was that, whereof our Lord jesus Christ himself did first participate. 34. Thesis'. The effioacie of the mediation of Christ extended unto lesser, Those that were partakers of Christ in the old Testament, were fewer than those under the New. being at the first restrained and shut up in the family of the Patriarches, afterwards, as that grew to be enlarged. It was shut up in the people of the jews, this we conceive was done, for many reasons. First, that thereby the coming of Christ might appear the more excellent and conspicuous, And why. in the calling of the Gentiles. Secondly, that God might show mercy upon all, a Rom. 11.32. for he hath concluded all under sin, therefore that he might have mercy upon all. Thirdly, that he might stand forth a most famous Type of election in the jews, and rejection [or reprobation] in the Gentiles, to wit, of the Church of God, and of Satan. 35. Thesis'. But yet as our Lord jesus Christ, by taking upon him at times man's shape, was pleased so to appear unto the Fathers, that hereby he might as it were fore-act his future incarnation: so in like manner, but few of the Gentiles, before the coming of Christ, were received into the Church of God, that hereby he might stand forth a Praeludium also, of the future calling of the Gentiles. 36. Thesis'. Thus much concerning the Covenant promised. At what time the Covenant of Grace was promulgated. The beginning of the Covenant promulged is to be fetched from that time, wherein Christ had fulfilled all things, which either in the Law were shadowed out, or had in the Prophets been foretell concerning him, that is to say, from the time of his Ascension; at what time, being lifted up to heaven, he entered with his body thereinto, and declared that he had sent into the hearts of his Apostles his Spirit, the Comforter, at the feast of Pentecost, in a visible shape with fiery cloven tongues. 37. Thesis'. This will plainly appear to him that observeth the matter and form of the promulgation. 38. Thesis'. 1. This is declared. For seeing this is the sum of the Gospel, or new Covenant, that all Mosaical * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. law-giving of Ceremonies is now ceased, and so the use of the law (under whose custody we were detained even to the Faith, which should afterwards be revealed) was abolished: Christ being now Crucified, dead and buried, and after that received into heaven. First, that remission of sins in his blood should be clearly and openly propounded, offered, and bestowed upon all, as many as by true faith believe that this Christ is both Lord and Saviour. Secondly, that the Spirit of Adoption should be sent into their hearts, who do this, with firm confidence of mind acquiesce in and rest upon this Redeemer, that they not more now stand in need of the pedagogy of the law, seeing they are * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. taught of God: certainly that doctrine concerning faith in Christ, could not properly be called Gospel (though called by that name) the Mosaical worship reigning, and that too by the allowance, and approbation of Christ, and those things not yet fulfilled, which are declared in the Gospel. 39 Thesis'. 2. This very thing appeareth so to be from the form of the promulgation; For like as that Old Covenant (of which we shall speak somewhat by and by) a Exod. 19.20. was promulgated, not without great pomp in the Mount Sinai, the people of Israel both hearing and beholding it, b Exo. 19.8. and swearing to it: so this New Covenant also fell out to be promulgated upon a set and solemn day, in a convention of almost all nations, with great splendour, so as it was, upon the feast day of Pentecost. 40. Thesis'. 3. And certainly, before that day, the Doctrine of faith was such, as men did seem rather to be called to the Kingdom of God which should come, than to be commanded to rest satisfied in the present state of things: That we ascend not higher (for the thing is clearly without all controversy) a joh. 1.26.27. Luke 3.17. Mar. 1.7, 8. Mat. 3.11, 12. john the Baptist sends his hearers unto Christ, b Mat. 4.17 Mar. 1.15. Christ invites men unto the Kingdom of heaven (that is, the Evangelicall administration of his Church,) as being that, that was even now at hand, and should shortly be, but as yet was not present; yea verily, seeing he was even now raised from the dead, although you hear him openly professing to his Apostles, c Mat. 28.18 That all power was given him both in heaven and in earth, and commanding them to preach the Gospel unto every creature, yet he doth so command this, d Luke 24.49. as he biddeth them to expect at jerusalem, the fulfilling of the promise concerning the solemn Mission of the holy Ghost [unto them] as being indeed designed already, but than at length to be installed and publicly received with extraordinary signs, whilst many should both hear it, and stand lookers on. 41. Thesis'. Here [now] would be a fit place wherein to speak more at large concerning the excellency of this Covenant, but seeing the matter otherwise in itself is not obscure; and in comparing it with the Covenant of Nature, we have already touched many things belonging to this place, we will for so long defer the matter, until we shall undertake to show you the comparison between this and the Old Covenant, (which we call by this name a subservient Covenant) of which I am now purposed to speak. 42. Thesis'. The Old Covenant, The old Covenant what it is. or the subservient Covenant, we call that, which God entered into with the people of Israel in the mount Sinai, that he might prepare them for faith, and that he might inflame them, with a desire of the promise, and of the Gospel-Covenant, which otherwise had died and languished in their minds, [hearts,] and that withal he might, as with a curb restrain them from their impieties, even until that very time: wherein he was purposed to sand the Spirit of Adoption into their hearts, and to govern them by the law of liberty. 43. Thesis'. Hence we suppose, that it is not obscure, Why it is called subservient. why it is by us called a subservient Covenant, well-near in the same sense, wherein it is called by the Holy Ghost, the old Covenant, not because it is the first (as some do surmise) but in that it aught to wax old, a Heb. 8.13 and to give place to a better Covenant, which is to succeed it, and so itself at length to be abolished. 44. Thesis'. The nature and condition of this Covenant, cannot be more certainly sought, or more easily found [out,] than by comparing it, first with the Covenant of Nature; and after that, with the Covenant of Grace; for it will so come to pass, by this search, that all those things being weighed, wherein it doth agreed with those other Covenants, all its properties will be brought forth to light. 45. Thesis'. It agrees with the Covenant of Nature. The agreement of the subservient Covenant, and the Covenant of Nature. First, for that in both [these Covenants] the one part contracting, [or Covenanting] is God, the other is man. Secondly, that both have their stipulation or condition annexed. Thirdly, that the stipulation is the same, as touching the Moral law. Fourthly, that the promise is the same in the general. Fifthly, for that both of them do lead us unto Christ. 46. Thesis'. But they differ. The difference. First, in that the Covenant of Nature was made altogether with all men, this only with the Israelites. Secondly, in that the Covenant of Nature was presently made with man, at the instant of his Creation, and had no preparatories at all unto it; the old Covenant long after, and had many preparatories. Thirdly, that the Covenant of Nature doth only bind us by the law of Nature unto due obedience. The old covenant doth oblige us farther, unto ceremonies. Fourthly, seeing life is promised in both Covenants, in this, it is designed us, by the fruition of the land of Canaan, in that of Paradise. Fiftly, seeing both covenants do lead us unto Christ, the covenant of nature doth not this by itself, but by accident, the old covenant doth this by itself; for it is its true and proper scope: For God made not the Covenant of Nature with men, for this end, that being oppressed with the weight of it, they should breathe after Christ, but the last and main end of it is this, that men should tender up unto God that which is his due; but in the subservient Covenant, God requires not his right, for any other end than this, that men, upon conviction of their own weakness, should fly into the arms of Christ. Sixtly, the Covenant of Nature, is founded upon the Creation and general Conservation, the subservient Covenant is founded upon the Election of the people of Israel. And lastly upon their freedom out of Egypt, and their conservation in the land of Canaan. Seventhly, the Covenant of Nature was therefore made, that by it men might be drawn sweetly, for it was written in their hearts, but the subservient Covenant for this end, to compel men, a Gal. 4.24. for it did beget unto bondage. Eightly, the Covenant of Nature is eternal, the old Covenant is but temporary. Ninthly, the Covenant of Nature had no regard unto restraint from outward impieties, neither as touching the principal scope of it, nor yet as touching the less principal. b Ex. 20.20. The old Covenant as touching its less principal scope hereunto hath regard. Tenthly, the Covenant of Nature was engraven in the heart, whereas the old Covenant only in tables of stone. Eleaventhly, the Covenant of Nature was made in Paradise, the subservient Covenant in the Mount Sinai. Twelfthly, there was no Mediator, of the Covenant of Nature; the subservient Covenant had a Mediator, that is to say, Moses. Thirteenthly, the Covenant of Nature was made with man, perfect and in innocency, the Subservient Covenant, only with some part of mankind being lapsed. 47. Thesis'. Here it may be asked, first of all, how we are drawn by the Covenant of nature unto Christ, by accident, for we said, but now, that it was not ordained mainly for this end. Secondly, how the Covenant of Nature may be said to draw men sweetly, since it doth compel rather? Thirdly, seeing than it doth compel, in what sense or consideration, as touching this part of it, it may be distinguished from the Subservient Covenant. 48. Thesis'. To the first I Answer. The Covenant of Nature leadeth unto Christ. The Covenant of Nature brings men by accident unto Christ, in that it shown what man is indebted unto God, and how sore punishment abideth him, who doth not pay this debt; whence it compels a man to look to the Mediator, seeing he beholds himself both unable to discharge the debt, and as unable every whit to undergo the punishment. 49. Thesis'. Nevertheless, This it doth divers ways. it doth not this alike in all men, for in those who are guided only by the light of Nature, by reason of that ignorance which is ingenerated in the mind of man; it performs this more superficially and slightly: but those now who in the word of God do read this due of nature; or hear it deciphered; it doth urge more strongly: But most of all strongly, those, whose minds it doth * Luce perfundit. besprinkle or enlighten with a singular and extraordinary light, to discern clearly how much it is they own, and how little they have paid; as also how sore a punishment they have, upon that account, demerited. 50. Thesis'. Yet this was not the end of this Covenant; By the Covenant of Nature, men are restrained from sin. never thelesse, in that the knowledge thereof was not wholly blotted out of the mind of lapsed men, it was so ordained of God for this end, that thereto it might be serviceable, both to restrain men, and to lead them unto Christ. 51. Thesis'. And also those very things, which by accident the Covenant of Nature doth effect, yet it doth effect them after another manner, than the Subservient Covenant doth. 52. Thesis'. For first, And by the Subservient Covenant. in that the Covenant of Nature doth restrain men from external vices, this it doth, not for any want of the Spirits being poured forth, under the New Testament, (whereto the restraint, that flows from the Subservient Covenant did refer) but this it did, before that fullness of times, for want of the Spirit, which those times did partake of; and since the promulgation of the Gospel, it doth the same thing also, for want of the Spirit, which was promised in the new Covenant. But in what the Subservient Covenant did restrain, that it did, because the time was not as yet come: wherein God would sand the Spirit of Adoption into the hearts of his faithful ones. 53. Thesis'. For like as under the New Testament, the measure of the Spirit is one in this life, another in the life to come; so under the Old Testament, the measure of the Spirit was fare different than from what now it is under the New: and like as in that measure of the Spirit, which is bestowed under the New Testament, seeing in this life it is not bestowed perfect, there is need of a curb whereby the flesh might be restrained, which is the Covenant of Nature; so that measure which could be afforded us in the Old Covenant, for as much as it was never afforded us perfect, had need also of a like curb. 54. Thesis'. For this cause the jews, both by the Covonant of Nature, like unto us, and also by the Subservient Covenant, different from us, were restrained from external sins. 55. Thesis'. In like manner also doth the Covenant of Nature lead us unto Christ one way, Men are otherwise drawn unto Christ by the Covenant of Nature, otherwise by the Subservient Covenant. the Subservient Covenant another: for the Covenant of Nature begets and stirs up thirst in men; which by Christ applied, either in the promise, or the Gospel, is assuaged; but the thirst which the Subservient Covenant did excite, could be no otherwise assuaged, than by the coming of Christ himself in the flesh. 56. Thesis'. Therefore men, so fare forth as being pressed on by the Covenant of Nature, they are disquieted with the desire of a Mediator; yet before he was exhibited, they desire only an Application of Christ promised, but after he was exhibited, they desire the bestowing of him exhibited. But the Subservient Covenant did not suffer men to rest satisfied in Christ, as one that was promised, but further, it did inflame them with a marvellous desire of his coming in the flesh. Just thus under the Gospel, the Covenant of Grace doth cast in a desire, not only of that measure of jesus Christ, which will be afforded us in this life, but it doth also excite and stir up, in the minds of the godly, a marvellous desire of the dissolution of this body, and of the second coming of Christ. 57 Thesis'. Therefore the jews were brought unto Christ by the Covenant of Nature, after another manner from what they were by the Subservient Covenant. 58. Thesis'. To the second, I answer, Whence it is that the Covenant of Nature doth compel. that we consider the Covenant of Nature, according to its first institution, when it was instituted with man, entire, and uncorrupt, and not according to its accidentary use, the Nature of man being now wholly corrupted and depraved. 59 Thesis'. To the Third we have already answered, (above, in Thesis' 52, 53.) where we explained how men might one way be restrained from sin, by the Covenant of Grace, and an other way by the Subservient Covenant. 60. Thesis'. But because we have already spoken somewhat of the Coaction, that doth proceed, both from the Covenant of Nature, as also from the Subservient Covenant; it will, not unlikely, quit the labour, to explain what and how manifold that coaction is. 61. Thesis'. By Coaction here we understand, Coaction what it is. not that whereby the members of man are hurried on impetuously to the doing of those things, which by no means willingly they would do, but such a kind of Coaction [too] which there doth concur some consent of will, indeed that consent not absolute, and perfect, neither yet such as is compelled, for as much as to assent, and yet to be compelled, are repugnant. 62. Thesis'. This so comes to pass, when what we hate in itself, our wills do yet embrace, either for the avoidance of something, which we more hate; or for the achievement of something, the love of which doth more earnestly enslame us, than did the hatred of that; which we yet desire, for the achievement of this. 63. Thesis'. This kind of Coaction they feel who ever are restrained, It is one in the godly, another in the ungodly. by the Covenant of Nature, or by that which is Subservient, from their outward impieties; yet so, as different sorts of men, after a divers, and a different manner; for verily wicked men, are only scared from evil, by the fear of punishment, denounced in the Covenant against them, whereas the godly are also drawn by the love of God Covenanting with them; notwithstanding, of themselves they are inclining unto evil: now that, a man may call a servile, this a sonlike filial coaction. 64. Thesis'. But the diversity of this Coaction hath its dependence not so much upon the Covenant itself, either of Nature, Whence that diversity proceeds. or of that, that is subservient, as it hath upon the condition of the persons concerned in the Covenant. 65. Thesis'. For the very Covenant itself, in this corruption of nature, enforceth, yet so, as it doth it by a servile coaction, in them who are destitute of faith; but by a filial, in them who are endued with faith. 66. Thesis'. It now remains, that we compare the subservient Covenant (which is the Old Testament) with the Covenant of Grace. 67. Thesis'. They agreed first of all, The agreement of the Subservient Covenant, with the Covenant of Grace. in this, That God is the Author of them both. Secondly, that both of them are made with man considered as he is a sinner. Thirdly, that both of them do reveal sin. Fourthly, that both of them do restrain from sin. Fifthly, that they both do lead to Christ. Sixthly, that either is a badge of the Church of God. Seventhly, that both of them were made through the Mediator. Eightly, that in both of them life is promised. 68 Thesis'. But they differ. The disagreement. First, in the quality * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and condition of the Author; for God in the subservient Covenant is considered as reproving sin, and as one approving only righteousness: but here now he is otherwise considered in the Covenant of Grace, as one remitting sin, and repairing a new righteousness in man. Secondly, they differ in the stipulation, for this is the stipulation [or condition] of the old Covenant, a Gal. 3.12. Do this and live; of the new, b Joh. 3.18. Believe, and thou shalt not come into judgement. Thirdly, they differ in their antiquity; for the subservient Covenant was added c Gal. 3.16, 17, 19 to the Promises of Grace, which preceded. Fourthly, they differ in the manner of discovering sin, for the subservient Covenant doth not discover sin primarily d Rom. 7. throughout. , but by experience of man's weakness in the keeping of that Covenant; but the Covenant of Grace doth it primarily; e Rom. 3.9. et seq. v. 23. for it doth teach * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. expressly that man is a sinner f Rom. 4.6. et seq. , and that his happiness is placed in remission of sins. Fifthly, the subservient Covenant doth restrain from sin g Rom. 7.22, 23, 24. , but by coaction h Rom. 6. , the Covenant of Grace, by a spontaneous and voluntary inclination of the minds of men. Sixthly, in that either doth lead unto Christ: the Covenant of Grace, doth this directly; the subservient Covenant, indirectly. Seventhly, whereas both are a badge of the Church: the old Covenant is a carnal or outward badge only of the jewish Church; but the Covenant of Grace is a spiritual badge of the Church of the jews, and also of the Gentiles. Eighthly, whereas either Covenant was made by a Mediator; the Mediator of the old Covenant is the man Moses, but the Mediator of the new, is not a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mere man, but Christ * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God man. Ninthly, i Gal. 4.24, 25. in the old Covenant the spirit of bondage is given; but in the Covenant k Rom. 8.25. of Grace, the Spirit of Adoption. Tenthly, the old Covenant was the mean unto, the end; but the Covenant of Grace the end itself. Eleventhly, the old Covenant did terrify the consciences; the new doth comfort them. Twelfthly, the object of the old Covenant is man dead in sin; of the new, a conscience terrified for sin. Thirteenthly, the old Covenant did indeed declare the manner how to worship God in, but performed nothing; the new Covenant doth discover and perform. Fourteen, the old Covenant is a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hand-writing against us, l Col. 2.14. but the new m Matt. 11.28. is a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oxus excussum. burden cast of. Fifteenthly, n Heb. 12.18. to the 24. the old Covenant is from Mount Sinai trembling; o Psal. 2.6. the new from Zion which is heavenly, delectable, lovely. Sixteenthly, the old Covenant doth shut out the Gentiles: but the new receives them in. And last of all, by some this difference is further added; that whereas in either life is promised, in that it seems that life is only promised to be lived in the land of Canaan; but in this is promised a life to be lived in heaven. 69. Thesis'. Furthermore the old Covenant was [a means] unto Christ; The Old Covenant is a mean to the New. considered either as it did redargue and reprove men of sin; or as it did restrain men from sin, or as being a Type, and a similitude of the new Covenant; the two former have been explained already, the latter yet remains. 70. Thesis'. There are two parts of the old Covenant, the Law Moral, and Ceremonial, The use of the Law, Moral and Ceremonial. to which also may be added their Polity: [namely, the judicial Law] these, if considered in themselves, did redargue and reprove man of sin; and indeed the Moral Law, as through the weakness of the flesh it is impossible; so it declares a man not to be spiritual, and it doth restrain him from outward impieties, through the intervening of the spirit of bondage p Heb. 10.3. ; but now the Ceremonies did set forth man's impurity contracted by sin. But and if we consider them as Types, so the Moral Law was the Copy of our holiness: the Sacrifices some of them, did set forth the death of Christ as expiatory; the rest of them did figure out q Rom. 12.1. the reasonable sacrifice of our body and mind, in respect whereof, r Rev. 1.6. & 5.10. & 20.6. we are called Priests: and those other cleansings did note out unto us the real sanctification of our souls in the blood and Spirit of Christ. 71. Thesis'. Here two things will be demanded: First, how Moses could be said to be a Mediator of that covenant, seeing he himself was one included in the party on the one side covenanting. Secondly, why the Sacrifices, [Sacraments] an Ceremonies of the Old Covenant, are called carnal s Heb. 9.10. ; the Sacraments of the New Covenant not so; whereas Christ, or the benefits of Christ were represented as well in those, [of the Old Covenant] as in these they are. 72. Thesis'. To the first, How Moses could be a Mediator. I Answer. It is not absurd, that both one and the same, under a divers consideration, may be both a Mediator, and may yet be one included in party of the one side, Covenanting. For in the New Covenant, Christ, though he be a Mediator; yet as God, he likewise is the other party covenanting; so in the Old Covenant Moses, seeing he was an Israelite, and a part of that people with whom God did enter into covenant, after he had taken upon him the Office of a Mediator, appointed him by God; he is not longer now simply to be considered as an Israelite, but as a Mediator; making intercession between God and the people of Israel; and this we conceive was done, that so he might appear to be a clearer and more manifest Type of Christ. 73. Thesis'. But from hence a greater and more weighty difficulty seemeth to arise: for seeing God is infinite, it may not absurdly be demanded, In what respect could Moses be a Mediator between God and man, seeing he himself was but a man? To this we answer: that Mediation is twofold. The one, by the benefit whereof men are truly and effectually united unto God; and this Mediation we confess, belongeth to no other than to a person endued with infinite virtue and power; and so that the New Covenant could admit of no other Mediator than of one, who must be God, we constantly affirm; but than we say, again, there is another Mediation, whereof this only is the use; to show what the way and manner is, how God is to be worshipped in, and not to inspire into men a strength and power to perform it; nor to reconcile men unto God; but only it propounds those things whereby it easily appears what need they have of reconciliation: This is the Mediation of the Old Covenant: wherefore we say not that the Mediator of it aught to have been of infinite power, seeing those things are not of a power infinite, but finite, and such, as may belong unto a creature. 74. Thesis'. To the second, Why the Sacraments of the Ancients are called Carnal. we Answer: That the Sacrifices and Sacraments of the Old Testament are deservedly called carnal, etc. Those of the New Covenant not so; because, notwithstanding these as well as those, as respecting the matter, may both be called carnal, and both spiritual, in respect of the signification; yet here falls in a twofold difference whereby they are distinguished each from other. 75. Thesis'. A twofold disagreeement between the Sacraments of the Ancients and ours. The first difference is this, for that the Sacrifices, Sacraments, and Ceremonies of the Ancients had their carnal use, over and besides the spiritual signification. But the Sacraments of the New Covenant have, by God's appointment, no carnal use at all, now, but merely spiritual. 76. Thesis'. 1. Nevertheless we deny not, but even the Sacraments of the New Covenant, by the institution and custom of man, may have a carnal use, but not any such prescribed them by any Word of God. 77. Thesis'. 2. The second difference is placed in this: That the Sacraments, Sacrifices, and Ceremonies of the Old Testament did set forth Christ, and the benefits by Christ; not primarily, but secondarily, and that too, but darkly; but the Sacraments of the New Covenant do show forth Christ primarily, and that clearly. 78. Thesis'. So Circumcision, primarily, did separate between the seed of Abraham and the rest of the Nations; it did seal unto them the earthly promise: secondarily, it did signify out sanctification. In like manner the Passeover, primarily, the passing over of the destroying Angel; secondarily, Christ: so also the sacrifices, and the cleansings, they represented, primarily, a certain carnal holiness: secondarily, they figured out Christ, and the benefits of the New Covenant. 79. Thesis'. And now I conceive lastly, The Definition. it will not be amiss, in the place of a conclusion, to subjoin here, the Definitions, of those three Covenants, concerning which we have raised this dispute. 80. Thesis'. The Covenant of Nature is that, Of the Covenant of Nature. whereby God, by right of Creation, doth require a perfect obedience of all mankind, and promises a most blessed life to as many as do give it him, to be lived in Paradise: but against those that deny him this perfect obedience, he doth denounce eternal death; and that for this end, that it may appear to all, how greatly he is in love with virtue, and how infinitely he hateth vice. 81. Thesis'. The Old Covenant is that, whereby God doth require from the people of Israel, obedience of the Moral, Ceremonial and judicial Law; and to as many as do give it him, he promises all sorts of blessings in the possession of the land of Canaan; on the contrary, to as many as deny it him, he denounces, most severely, curses and death; and that for this end, that he might bring them to the Messiah which was for to come. 82. Thesis'. The Covenant of Grace is that whereby God, upon the Condition propounded of faith in Christ, promises remission of sins in his blood, and a heavenly life; and that for this end, that he might show forth the richeses of his Mercy. And thus much concerning the Covenant. Glory be to thee, O Lord jesus. FINIS.