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 [Page 2]kinde, as this 8 of Iohn. from the 12 vers. to the 59. which is the end of the Chapter, almost every verse shews you how the Iews set the pride of their obstinate and re­bellious wils, against his Divine and infinite wisdome. There was nothing that Christ could speake but their rebellious hearts did cavill 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 beleeved: To those in particu­lar, Christ directs himselfe, by way of Cau­tion and incouragement, and tels them, if they did continue in his word, they should know the truth; yea, and the truth should make them free.

Whereupon the Iews answered (not those that beleeved, as appears by the 37. vers. for the same persons that thus answer­ed, sought to kill him) We are Abrahams seed, and were never in bondage to any man, how sayest thou, we shall be made free? Christ might have returned this impudent Cavill on them, Beza in lo­cum. 32. ver. by giving them to review their former state under the Egyptians, Babylonians, and present condition under the Romanes, Rom. 18. but passing by their corporall [Page 3]bondage; he proves them to be in Spiritu­all, and soule bondage to sinne. 34. vers. He that committeeth sinne, is the servant of sinne, but you commit sinne. And having shewed them their present sinfull condition, hee comes to tell them what shal be their future doome, they must be cast out of the house, though they were now in the Church of God, yet they should not continue in it, they must be cast out, as the Apostle saith, Gal. Lege Came­ron. Myrothe. in locum. 4.30. Cast out the bond-woman and her sonne. And this he proves by setting down the condition of a servant and a sonne, the servant abideth not in the house for ever, but the sonne abideth for ever. 35. vers. And yet he leaves them not here under their sad doome, but propounds them a way to pre­vent it, and that is by endeavouring to get free, and then sets down the meanes how this freedome may be obtained, and that is by the Sonne. Conditio­nem filii subjungit, ut credant fieri posse ut per eum liberen­tur. Rolloc. 530. Though the worke be diffi­cult, yet he that abides in the house for ever, he that is the Sonne can effect it: for if the Sonne shall make you free, you shall be free indeed.

And thus have I carryed you down to my Text; and shewed the respects that these words have to, and the dependance they have upon the former words.

We shall now come to looke upon it as intire, of it selfe. If the Sonne shall make you free —

In which you may observe an Ante­cedent, and a Consequent; or, first, a Suppo­sition, if the sonne shall make you free: se­condly, a Concession, then shall you be free indeed. But give me leave to branch it forth in these foure particulars.

First, Here we have a Benefit expressed. Freedome. If the Sonne make you free.

Secondly, We have the Qualities of this freedome. It is a true and reall freedome, free indeed.

Thirdly, We have the Subiect of it, which sure are Beleevers. If the Sonne shall make ye free.

Fourthly, We have the Author of it, Christ. If the Sonne shall make you free. That which is expressed, and that which is implyed, would afford foure 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 speake distinctly to all these which I have propounded; It will not sute so well with my designe in this work. The first Doctrine might challenge something by way of Introduction to what shall fol­low: and it might be serviceable to set off, and command this high priviledge of Spiri­tuall freedome. Contraries, Contraria contrariis illuscescunt. they do inligh­ten one another. Something of heaven might be known from hell, and something of the excellency of our Spirituall free­dome, from the consideration of our natu­rall bondage: A bondage, 1. to Sinne; 2. to Satan; 3. to the Law. All which is first a Soul-bondage; and that Vniversall bondage: secondly, a Cruell bondage: thirdly, a wil­ling bondage: fourthly, a bondage out of which we are not able to redeeme our selves by price, or deliver our selves by power.

But this first Doctrin we shall let goe for present, and what I might here speake of it, I shall reserve to some Application. The other foure I will sum up into this one.

Doct. Doctrin. That there is a true and reall Free­dome which Christ hath purchased, and into which he hath instated all those who are true beleevers.

And in this you have the whole Text. [Page 6]The Benefit freedome: The Qualitie of it, true and reall: The Subiects of it, true Be­leevers; and the Author of it, Christ. If the Sonne shall make you free, then — All which makes this one Conclusion, That there is a true and reall freedome.

Now in the prosecution of this, we shall indeavour 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 shew you the Quality of this freedome here spoken of.

2. We will shew 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 chiefly intended.

1. For the nature of it, what freedome that is for kinde, of which Christ doth here speake, and into which Christ doth instate Beleevers. For the clearing of which, it is needfull to tell you that there are foure kinds of freedome.

1. A naturall freedome. 2. Politicall. 3. Sensuall. 4. Spirituall.

First, A Naturall freedome, such a free­dome as is in every thing by nature, every thing in nature injoyes a naturall freedome: but of this it is not spoken.

Secondly, There is a Politicall freedome, which is freedome of such a Nation, such a State, such a Commonwealth, and Cor­poration; and of this the Iewes thought Christ spake; they were Abrahams seed, and therefore free; but of this Christ did not speake.

Thirdly, There is a corrupt and sinfull freedome, which we expresse under the word Libertinisme: and the Apostle sets downe in the 5. Gal. 13. Brethren ye are called unto libertie; but use not libertie as an occasion to the flesh; that is, as an occasion to sinne; this is fearefull, to turne the grace of God into wantonnesse, of whom the Apostle speaketh in the fourth of Iude, There are certaine men creept in unawares, who were of old ordained to the condemnation, ungodly men, turning the grace of God into lasci­viousnesse.

Who perhaps did reason with them, 6. Rom. That they might abound in sinne because God hath abounded in grace; which was fearefull, 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 libertie as a cloake of malicious­nesse; that is, a pretence, or a colour to sin. But as the servants of God, &c. It is evill to [Page 8]sinne, to doe any act of maliciousnesse, but much more to cloake it, cover it; and much more againe to make Christian libertie the cloake of sinne, that is most damnable; to make Religion, to make the truth of God, to make Christian liberty so dearely pur­chased, a cloake or pretence to sinne; or to take occasion to sinne by it, is a fearefull sinne.

But of this Christ doth not here speake, this is our bondage, and not our freedome as I shall shew you.

Fourthly, There is a spirituall and hea­venly freedome; a freedome 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 intrusted 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, Jude 3. Iude 3. So also for the maintenance of Christian libertie, Gal. 5.1. against all oppugners and underminers of it. Gal. 5.1. Stand fast in the libertie wherewith Christ made you free. And much like to this is that of the Apostle, You are bonght with a price, be [Page 9]no more the servants of men, 1 Cor. 7.23. 1 Cor. 7.23 But of this more hereafter.

In the generall then I say, the freedome into which Christ hath instated beleevers, is a spirituall, a divine freedome; a free­dome in opposition to our former bondage. Which clearely understood, would discover what our freedome is. We come to the second.

Secondly, What is the quality of this free­dome?

There is one qualitie in the Text: I shall but adde two more to it.

First, It is a reall freedome, not an ima­ginary, not a fancied freedome; there are too many who are imaginary free, and really in bondage: But this is no imaginarie free­dome; it is a freedome indeed, a true and reall freedome, whom the Sonne makes free are free indeed.

Secondly, It is an universall freedome: a freedome 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 libertie for our bondage; or of our bondage for our liber­tie; too many doe: as I shall shew here­after.

We were then in bondage to Satan, to sinne, to the law, to wrath, to death, to hell, &c. And by this priviledge are freed from all, &c. It is an Vniversall freedome. Vni­versall in respect of persons; all beleevers: and universall 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 sinne, from the law: as I shall shew anon, &c.

Thirdly, It is a constant freedome: you are instated into a condition of freedome; a state of freedome, as you were before in a state of bondage.

If ever the Lords Jubile was proclaimed and pronounced in the soule, you shall ne­ver heare of a returne to bondage more; you shall never more returne into bondage to Satan; never come under the bondage to the Law more, &c.

And this Christ implies in the 8. of Iohn 35. The servant abideth not in the house for ever, but the sonne 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 bond-woman, and those of the free; the heires of the promise, and the servants of the law; [Page 11]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 perpetuall free­dome, never again to return to bondage.

3. We come now to the third thing pro­pounded, the parts of this freedome.

Before I come to tell you what are the parts of our Christian freedome, I must ne­cessarily tell you that freedome in generall is divided into these two branches.

First, inchoate freedome. Secondly, con­summate freedome, or the freedome we enjoy in the way, and the freedome of our Fathers house: the one in Grace, the other in Glory.

We shall speake chiefly to the first: the freedome of Saints here in Grace, which is our inchoate freedome. 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, be­leevers are freed from Satan. Christ hath wrest us, and delivered us out of Satans 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, [Page 12]22. When the strong man keeps the house, all is in peace: But when a stronger shall come, he shall spoyle him of his armour where­in he trusted, &c. 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 devill.

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 Fathers 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 sinne. There are said to be three things in sinne. 1. The guilt of sin. 2. The dominion of sin. 3. The defilement of sinne. I shall onely speake unto two of them, viz.

First, Christ hath freed us from the guilt of sin: yea of all sin: which appeares in this.

1. That none of our sinnes shall con­demne 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 condemne us; Christ interposeth himselfe between us and wrath, that none shall be able to condemne us, Rom. 8.1. There is no [Page 13]condemnation to such as are in Christ. Deo et legi satisfecisti in Christo, qui in Chri­sto es. Pis­cat. Christ himselfe shall assoone be called to account for thy sin as thou; if thou hast an interest in him, sinne shall never condemne 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 iniquitie 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 well-beloved Sonne, 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 himselfe, &c. He was paying himselfe out of the bloud, scourges, and suf­ferings of Christ; and in that Christ made a full payment. Hence Christ saith, Joh. 16.10. I send my Spirit, and he shall convince the world, as of sinne, so of righteousnesse, be­cause I goe to the Father, and ye shall see me no more; that is, you shall see me no more in this kinde; you shall never see me againe as a sufferer, as a satisfier of Gods Iustice for sinne more; I have done this. Indeed we should have seen Christ againe if he had not satisfied Iustice; if but the guilt of one of those sinnes he bare had lien on him unsa­tisfied [Page 14]for, it would have held him under chains of death, the power of the grave, for ever; he could never have risen, much lesse have ascended, and gone to the Father, if he had not answered Iustice to the full. And therefore the Apostle makes a chal­lenge, he sets the death of Christ against what ever Sinne, Satan, Iustice, or Law can say, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods elect? It is God that iustifieth: Who is he that condemneth? It is Christ that dyed, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us. He saies not, Who shall accuse, but, who condemne? Indeed we may have accusers enough, Sin, Satan, Conscience, &c. but none can con­demne: the issues of life and death are not in their hand. And as none of our sinnes shall condemne us, so none of our sinnes shall put us into a state of condemnation more; none of our sinnes shall ever put us under the curse, under wrath againe. 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; sinne is she body, punishment the shadow that doth attend it and follow it: take away sinne, and then the punishments are also taken away, all Gods dispensations are in mercy.

1. For eternall punishments. All doe a­gree, those can never lay hold of any of those whom Christ hath freed from sinne, those whom he hath justified.

2. For other punishments that have part of eternall punishments in them, any thing of the nature of wrath, from those we are freed.

3. And from all that beare relation, sub­ordination, to any eternall punishment: these certainly beleevers are for ever freed from.

I grant, that God doth afflict those whose sin he yet pardons, but there is a great deale of difference, both in the hand whence they come, the person that beare them, the grounds of inflicting; the ends that God aymes at in the inflicting them on us. As I shall shew afterward.

God doth not afflict his people for sin.

First, As afflictions are part of the curse for sinne; so he cannot doe: So we all a­gree.

Secondly, Afflictiones piorum non sunt satisfa­ctoriae, sed castigato­riae. As they are payments for sin, satisfactions for sinne, as if Gods iustice were not full enough satisfied for sinne by Christ, but he had left something for us to beare in way of satisfaction; So the Papists say, (and therefore they penance and pu­nish themselves) but so doe not we.

Thirdly, God doth not afflict his people for sinne, as afflictions are the meere fruits of sinne; for as they are the meere fruits of sinne, so they are part of the curse. Afflicti­on upon wicked men are meerely penall part of the curse: there is nothing medici­nall in them, they are the effects of meere vindictive justice, and not of fatherly mer­cy, &c. but afflictions on the godly, they are medicinall to cure us of sinne.

And this is the First. Christ hath freed us from the guilt of sinne, by which we can un­derstand nothing else but that wrath, that punishment which is due to sinne. Tempo­rall, Spirituall, Eternall. And

1. From Eternall punishments, we all agree God hath freed us.

2. From Spirituall, as they have relation to eternall: So we must needs conclude.

3. From Temporall, so farre as they have relation to either spirituall or eternall 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 dealings to us is love, though the occasion may be sin, the manner of his dealings are love, and the end of his dealings are love. 1. Our good here, to make us partakers of his holinesse; As the Apostle saith. 2. Our glory hereafter, to make us partakers of his glory.

But now it is not so in Gods punishments of wicked men. Neither is the ground love, nor the manner love, nor the end love, all his dealings with them in this kind, they are parts of the curse, and parts of their de­merits for sinne. And that is the first par­ticular branch, he hath freed us from the guilt of sinne.

Secondly, Christ hath freed us from the Dominion of sinne, Rom. 6.14, Sinne 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 onely possession in us, but dominion over us. And that dominion a voluntary, a willing, a free subiection and resignation of our selves, to the motions and services of sin. Then we went downe streame, winde, and tyde; there was both power of lust, and lustfull [Page 18] inclinations to carry us: this was the tyde, 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 stirrings and workings of corruptions, which makes us to have many a sad heart and wet eye. Yet Christ hath thus farre freed us from Sinne, it shall not have dominion; Plus Romae negotii cum semitura Carthagine quam cum integra. there may be the turbulencie, but not prevalency of sinne: there may be the stirrings of corruption; as it was said of Carthage, that Rome was more troubled with it when halfe destroyed, then when whol. So a godly man may be more troubled with sin when it is conquered, then when it reigned. You shall still heare 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. then 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 soule, but never soveraigntie 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 [Page 19]reigne more, you shall never yeeld a vo­luntary willing obedience to sin. Sinne is conquered, though it still have a being in you. Saint Augustine set downe man un­der foure 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. Ʋbi non est bellum, ubi pax perverse before the law we did neither fight nor strive against sinne; 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 eternitie. It is our happinesse 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 sinnes that were kings are now captives in us; they that were in the throne, are now in chaines. 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 sinfull heart stands ready to entertaine every sinne, 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 soule is not willing to allow of sinne as sinne under any notion; [Page 20] no closing with it in the will, no embracing of it in the affections; the workings of sinne are broken and wounded, &c. You will ne­ver be willing captives to sinne againe: you may be captives, never subiects; sin may ty­ranize, never reigne. The reigne of sinne doth denominate a soule under the power of sinne, and under a state of sinne. But Sinne rather dies then lives in you. As you know a man that lives sickly; a man that is consuming daily he is said rather to die then live; to live implies a getting strength, and so sinne doth not: It is in a Consumption, dying daily.

It is dead iudicially, 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 onely God hath chosen to put sin to a lingring death, a death upon the Crosse; for the greater punishment of sinne, 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 shal serve for [Page 21]the second. Christ hath freed us from sinne, —

Thirdly, Christ hath freed us from the law; that is another part of our freedome 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 new­nesse of spirit, and not in the oldnesse 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 freedome by Christ; we are freed from the law: But what this is we shall shew at large.

1. We are freed from the Ceremoniall law, which was a yoke which neither me, nor our fathers were able to beare, Act. 15.20. But this is not all, here is but a small part of our freedome.

2. We are freed from the Morall law. First, as a Covenant say our Divines. It would save a great deale 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 then, what Covenant it is?

1. Some would have it a Covenant of workes, 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 mixt Cove­nant, mixt 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 subserviencie 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 doe stand, till we come over unto Christ.

And this God did with mercifull purpo­ses, to drive us out of our selves, and to bring us over unto Christ: As the Appostle seems to speake when he demands this Question, Gal. 3.19. But if the inheritance be not by the law, wherefore then 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 ap­peare, to sentence and humble us for sinne. In [Page 23]short to make us to see the tearmes under which we stood; that so we might be brought out of our selves, 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 righteousnesse and peace.

I shall not in this place debate these things, I have referred it to another place; onely I say, that the Scripture seemes not to hold forth, that it was the repetition of a Covenant, but that it was a Covenant it selfe, Exod. 19.4. & 6. and expresly in Deut. 4.13. And the Lord declared unto you his covenant which he commanded you to per­forme; even tenne Commandements, and he wrote them upon two Tables of stone.

So that you see it is in expresse tearmes 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 doe not understand it to be a Covenant of grace, onely legally dispensed; because then it would be better said, that we are free from the legall administrations of it, then from the thing it selfe. But they conceive it to be a Covenant of workes; yet not of life and death, that we should stand or fall upon our [Page 24]obedience or disobedience to it: So it were opposite to Grace, and could no way be consistent with it: so it would speake God contrary to himselfe, [...] Posita, pro apposita, hoc est, promis­sioni adjecta. Bez. & to repent of his own mercy, seeing he had given the promise foure hundred and thirty yeares 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 Media­tour, which a Covenant of workes so under­stood will not admit of; that will not beare with a Mediatour: As I shall shew at large afterward. So that when they say, that the law was a covenant of workes, they doe not understand thereby that it was a Covenant of life and death; then 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 tearmes to Grace, as the Apo­stle shews in his Epistle to the Romanes, in many places; I will name but one, Rom. 10.5, 6. Moses describeth the righteousnesse of the law, that the man that doth those things shall live by them; but the righteousnesse which is of faith speaketh on this wise, vers. 9. That if thou shalt confesse with thy mouth the [Page 25]Lord Iesus, and beleeeve in thy heart that God raised him from the dead, thou shalt be saved. But though it stood upon opposite tearmes to Grace, yet had it its subservient ends to it: as the Apostle shews 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 forbid? implying that though it stood upon opposite tearmes, 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, ex­prest by some other word, I leave you upon the sequele to determine.

We will now returne 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; Againe, 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 calles it [Page 26] the old Covenant. [...]. Heb. 8.13. Vnder 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. &c. 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 subie­ction to it, as looking by your subiection to it to be iustified 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 looke for righ­teousnesse and life in another; Till the law doe kill you, and you are dead to it, you will looke for righteousnesse and life in obedi­ence to it. But when once the law hath kil­led you, and shewed you it is dead to you, and can doe you no good, and you are dead to it, and can expect nothing from it, then will [Page 27]you looke 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, then sinne revived and I dyed, 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, sinne taking occasion by the law, deceived me, and by it slue me, that is, the law came in with an enlightning, convin­cing, accusing, condemning power, and laid me on my backe, did cleane 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 telles 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 slaine 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, [Page 28]that is, through the convincing, enlightning, condemning killing 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 speake more largely in the Answer to the Queries: We will come to other branches of our Christian freedome from the Law; which will hang upon this, if we looke 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 strictnesse and rigidnesse the law commanded them. Gal. Gal. 3.10. Abrogata est ex quoad maledictio­nem non quoad dire­ctionem. Cheami. 3. or that we should beare the penalties of the Law which are insupportable. Either you must obey the commands, or suffer the Curses of the Law; either doe Gods will, or suffer Gods will, in forfeitures of Soule and body: And in that sad dilemma those are who are under the Law, as a Covenant. Ioh. 3. He that beleeveth not is condemned [Page 29]already, the wrath of God abideth on him, &c. Therefore must needs be under the Curses of the Law.

But now those that are beleevers, 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 doe with them, as touching their eternall 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 poure 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 faile in any, you are left under the curse.

So that I say, were you under the law, [Page 30]the law is able to condemne 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 onely 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 flowes from it. You are freed from the Law as a Covenant, and so from the curse of the Law, the Law cannot passe sentence upon you, it cannot condemne you. 1. You are not to be tryed in that court. 2. Christ hath satisfied it to the full.

And this priviledge is not onely 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 voyd, the Seale torne off; Fuso san­guine sine culpa omni­um culparum Chirographa deleta sunt. Aug. the writing defaced, nay, not only canceld and crost, but torne in pieces: [Page 31]why thus hath God dealt with the law to beleevers, as touching its obligation to the curse; its power to sentence and condemne, the Apostle tels 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, &c. Daven. in locum. Abrogata lux quoad vim damnatoriam, non quoad vim dire­ctoriam. Dav. 2. lib. He hath blotted out the hand-writing of ordinances that was against us, which was contrary to us, and tooke it out of the way, nailing it to his crosse; By hand-writing of Ordinances, I conceive is not meant the Ceremoniall Law alone; but the Morall too, so farre as it was against us, So farre as it did bind us over to the curse. And the Apostles Gradation is here observeable, he hath blotted out, but least this should not be enough, least any should say, it is not so blotted out, but it may be read, therefore he addes, he hath taken it away. But least this should not be enough neither, least some might say; yea, but it will be found againe, and put in suit afresh: therefore he addes, he hath nailed it to his crosse, he hath torne it in pieces, never to be put together more. The Law shall never have any thing to shew for the sinnes of be­leevers. Indeed it hath blacke 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; [Page 32]I may say of such, as the Apostle doth in an­other sense, against such their is no law. As there is no law to iustifie them, so there is no law to condemne them.

This the Apostle shews plaine, 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 condemne, 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 condemne, it cannot fasten condemna­tion on you.

Secondly, That Court cannot condemne 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 condemne 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 termes doe this and live,) but you are not under the penalty of it.

Fourthly, againe, that Court cannot condemne 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 condemne sinne in us: but cannot con­demne 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 appeale; God be mercifull to me a sinner: he flies to Christ, and saith the Text, he went a­way iustified. So that Court (provided your appeale be just) cannot condemne, because you have appealed to the Court of Mercy.

Indeed there be many who make a false appeale: they appeale in part, not wholly; they will trust part on Christ, and part on themselves. Many that appeale to Christ for salvation, who doe not appeale to him for sanctification: this is false.

Many who appeale to Christ before they be cast in the former Court; before [Page 34]they be humbled, convinced, condemned in the law.

You may read what kind of appeale will doe you good in the poore Publican; he seems a man cast and condemned in the Court of the law, and thereupon makes his appeale to Christ in the Go­spel: Read the words, it is said of him, He stood afarre off, Luk. 18.13. and would not so much as lift up his eyes to heaven; but smote his breast, saying, God be mercifull to me a sin­ner. Here was a three-fold demeanour, and it answers to a three-fold affection in him. First, he stood afarre off; and this answers to his feare 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 then appeales: God be mercifull to me a sinner.

In briefe then, if thy appeale be right, and such as will doe thee good; 1. It must be a totall, not a partiall appeale; you must not come to Christ for some reliefe onely, but for all. Christ must have the honour of all. 2. It must be an appeale for grace as well as mercy; for sanctification, [Page 35]as well as salvation; to bee made ho­ly by Christ, as well as to be made happy by Christ. 3. It must be the appeale of a man humbled and cast in himselfe. No man will appeale to another Court, till first he be cast and condemned in the for­mer. So here we cannot appeale to Christ, till first we be cast, condemned by Mo­ses. And this the Apostle shews, Rom. Rom. 3.9. 3.9. We have proved both Iewes and Gen­tiles to be all under sinne. As it is written, There is none righteous, no 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 iudgement upon it; and there the Apostle tels 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; stopt our mouthes, and we become guilty; now comes the sinner to make his appeale from the law as a Covenant, to Christ as a Saviour: he lookes for no­thing from Iustice, but all from mercy.

And having thus appealed, the Law hath no more to doe with him; he is not [Page 34] [...] [Page 35] [...] [Page 36]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 priviledge 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 priviledge: if God did but let one sparke of his wrath and displeasure fall upon your consciences for sin, you would then 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 thinke, this a strange question, Who shall? why there is enow 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 Bils 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 [Page 37]that tree, because they should not be wise enough: and you see how ordinary it is with him, either to accuse Gods mercy, when he tels them they may sinne, and yet God will be mercifull; or his iustice, that if they sinne, there is no mercy for them. As he stretcheth Gods justice a­bove the bounds of the Gospel; so he stretcheth Gods 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 Ioshua, 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 Ioab, when he asked why he killed not Absolom; 2 Sam. 18.12, 13. Thou thy selfe heard what the King commanded, that Absolom should not be hurt; and if I had done this thing thou thy self would have been the first would have accused me to the King. So may we answer Satan; Thou thy selfe doest know that God hath forbidden this thing: and if I should have done it, would not thou have beene the first that would have accused me to God? This is Satans way, he is first a tempter to draw us to sinne, and then an accuser to accuse us to God [Page 38]for sinning. 2. Or by way of suspition and conjecture; as it was with Iob. God commends him, Satan condemns him; as if he knew Iob better then God himselfe. Nay, Job 1. and though he could not condemne his actions, yet he would quarrell with his affections. Surely, what ever his acti­ons are, yet Iobs intentions are not good; which was as much as to tell God that he was deceived in Iob, for certainly, what ever thou thinkest of Iob, yet Iob doth not serve thee for nought; 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 annoy him. So that you see there are those that will lay to the charge of Gods people. Satan will ac­cuse.

But now Satan cannot condemne; 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 himselfe though he have a voyce, yet he hath no power; his testimony is invalid against another, &c. Satan is a condemned wretch, and all his accusations shall take no place with God against his [Page 39]Saints. You see in Ioshua; though his accusation was true, Ioshua was in his filthy garments, yet God would not owne it, Zach. 3. The Lord rebuke thee, Zach. 3.4. Oh Satan. Is not this a brand pluckt out of the fire?

2. Yea, but not onely Satan, but wic­ked men may accuse us too: Sometimes iustly, of sins committed, but forgiven; and herein they shew their malice and want of Charitie; not forgetting that which God hath forgiven. Sometimes uniustly, of things they never did; as Poti­phars wife accused Ioseph of incontinency, because he would not be incontinent. And David complaines, 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 condemne us.

3. Yea, but not only Satan and wicked men, but conscience it selfe may lay things to our charge. Conscience may accuse, and then 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 cancelled, and crossed long agoe.

In the first we are to listen to the ac­cusations [Page 40]of conscience when it doth charge us truely; Iosephs Brethrens, con­science accused them when they were so evil intreated in Egypt, & tels them, They were verily guilty of the wrong done to Io­seph. Si non mo­nendo, mor­dendo. So David, after he had numbred the people, his heart smote him. Conscience was not a bridle, but it was now a whip; it was not a curb, & therfore now a scourge: he did not hearken 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 speakes. If a Diall be not set by the Sunne, it is no matter what it sayes; but if it goes by the Sunne, we must hearken to it: So if Conscience doe not speake 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 sinne which are not: and here it is an erroneous conscience; we are not to heare it. 3. Sometimes it will bring in old cases, answered and satisfied long agoe: then it is a quarrelsome Con­science: Conscience in this case is like [Page 41]a contentious troublesome fellow at Law, & God wil deal with it as an honest Iudge doth with such a contentious quar­relsome fellow; he casts all out of Court, as matters not worth hearing; or things that have beene determined long agoe. These accusations shall not take hold of the soule. In this case I may say, when con­science condemnes, God is greater then conscience to acquit and absolve the soule.

4. Yea, but there is a fourth, which is ready to lay to the charge of Gods peo­ple; and that is the Law: The Law may accuse, &c. And how then is it said, Who can lay any thing to the charge of Gods 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 speake of sinnes par­doned; neither hath Conscience, nor Sa­tan, nor the Law any right to accuse the people of God. God hath justified, and who then 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 onely accuse [Page 42]us, but the sentence and curse takes hold of us.

1. It accuseth us, Ioh. 4.45. as Christ told them that would not beleeve in him, but looked for justification by the Law; Joh. 5.45. Doe not thinke 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 onely accuse us, but sentence us; yea and the sentence and curse takes hold of us, Ioh. 3.18. He that beleeveth not is condemned already. And in the 36. vers. He that beleeveth 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 onely accuse; but the law doth condemne.

But now those that have an interest in Christ: 1. The law cannot accuse them of sinne before grace; because they are pardoned; and this accusation is made void. 2. The law cannot accuse of sinne after grace, sinne after a pardon. They are not under the accusations, arrests, sen­tences of the Law.

1. I say, the law cannot so accuse us [Page 43]of sinne, as to call us into that Court, as the word doth signifie Rom. 8.33. [...]; of [...] quod figni­ficat, accu­sare, in jus vocare. Pass. Who shall lay any thing to the charge of Gods E­lect? Or rather, who shall call into Court. The word doth not onely signifie to ac­cuse; but in ius vocare, to call into Court? And so neither the Law, Iustice, Con­science, Satan, can accuse us, to call us in­to Court; the Court of the Law. For we are (when beleevers) freed from it as a Court, as a Covenant, and so from the judgements, sentences, condemnations, curses, and accusations of it. If it send any of its Officers out to accuse us, and attach us for sinne, we may refuse to o­bey, to come in and appeare; because we are to be tried by another Court: we are to be tryed by the Gospel. And did Gods people, when they have sinned, goe to the right Court, they might both sooner get sorrow for sinne, and assurance of pardon of sinne; they would find more sorrow and lesse horrour for sinne.

2. When I say, we are freed from the accusations of the law: I meane accusa­tions of it as subordinate to condemna­tion.

There is a twofold accusation.

First, An accusation to conviction and humiliation for sinne.

Secondly, An accusation to sentence and condemnation for sinne, the Law ac­cuseth and condemneth also, all the accu­sations of the Law to them who are un­der the Law, they are subordinate to Sentence, Iudgement, and condem­nation for sinne: the Law accuseth and also condemneth all them under it. But all the accusations of the godly for sinne they are in subordination to conviction for sinne, and humiliation for it, and so subordinate to life and salvation, &c. And so I conceive the Law may accuse those who are yet the Freemen of Christ. It may discover to them how farre they come short of the glory of God, how farre they have erred and wandered from the paths of righteousnesse, &c. and ac­cuse them for it, but this accusation is to humiliation, not to condemnation. As I shall shew 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 briefe I Answer, Answ. we are not under the curses, but we are under the com­mands of it; we are not under the Law for iudgement, but we are under the Law for conduct. So farre as we walke 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 then for our good, our humiliation, our edification. And this is onely a power for our good, and our furtherance in grace.

Whether the Law is iust in its accusa­tion of us, seeing we doe not sinne. 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 freedome but our bondage) then our breaches of the Law are not sinne; D. C. Seems to speake to this pur­pose in his, Christ a­lone exal­ted. p. 245. if no Law for us, then we doe not sinne in the breaking of it, no more then we doe, if we breake now the Laws of Spaine, or any other Nation, which is no law for us: as some doe seeme to exemplifie this.

These two Queries the invalidnesse of them, and danger of them, we shall shew afterwards; in the meane I must tell [Page 46]you, that the Law in its directive power doth remaine to us. And this must needs be plaine from Galathians 3.17. The Law was given 430. years after the Promise.

1. Arg. If the Law was given 430. yeares after the Promise, then either as a Covenant, or as a Rule.

But as a Covenant it could not be given; for then were God contrary to himselfe, first in giving a Covenant of Grace, then of Workes. And therefore he gave it as a Rule, to discover to us after Iustification 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 Freedome, which is a part of our Bondage: or that can never be said to be part of our Bondage, which is part of our Holines. But conformity to the Law, and subjection to the Law of God is part of our holines: Therefore it can never be said to be part of our Bondage. Indeed there is a Two-fold subiection, The Sub­jection of a Son, and of a Slave. We are freed from the one, the subiection of a Slave, this was part of our Bondage; but not from the other, the subjection of a [Page 47]Son, it is part of our Freedome. But I will not anticipate my Discourse, wee shall come to speake to this at large in our fol­lowing Discourses.

Fourthly, Lex moralic electis abro­gata est quantum ad rigidum su­um postula­tum, adeo (que) 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, wee 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 least assistance and concurrence. Like the Scribes and Pharisees, who laid heavie yokes and burthens upon mens shoulders; but would not touch them with one of their fin­gers: So the Law, it laid heavie yokes upon us, but gives us not the least assist­ance and concurrence of strength for the doing of it. Iubet, 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 bricke, 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 [Page 48]of it; It answers us there as the Priests did Iudas, See thou to that.

But now in the Gospell wee 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. Iubet, & ju­vat: litera jubetur, spi­ritu donatur. and for us; Chrysostome blesseth God, that that which God required of him, he had given to him. Indeed the workes of the Gospell are as great as any workes of the Law, nay, greater, viz. to beleeve, which is a greater worke then to doe 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 wee can doe nothing: Iohn 15.5. Phil. 4.13. So with whom wee shall be able to doe all things. A weake 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 inable him, and the Spirit of Christ to worke with him; If God com­mand the works of an Angel, and give us the strength of an Angel, all will be easie. The workes commanded may be diffi­cult in respect of divine imposition; Decalogus est lex spi­ritualis, Evangelium lex Spiritus. but yet they are easie in respect of divine coopera­tion: the Law was a spirituall Law, but the [Page 49]Gospel is the Law of the Spirit, Rom. 8.2. Decalogus est lex spiri­tualis, E­vangelium lex spiritus. and doth therefore inable to doe, what it commands to be done: take one instance, Rom. 6 12. the Spirit enjoynes that we should not let sinne reigne in our mortall bodies. There is the command, and reade the 14. verse. Sinne shall have no domini­on in your mortall bodies. There is the pro­mise, and he alleadgeth 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 doe or worke 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 sinne.
• 2. The debt of service.

These two, The debt of sinne and ser­vice, were both transacted upon Christ, and he hath fulfilled all righteousnesse, legis & crucis, for us, 2 Col. 10. hence we are said [Page 50] to be compleat in Christ, though we be im perfect in our selves.

Thirdly, This was the rigor of the Law, that it required universall, actuall, as well as personall obedience, yea and with that rigor, that if you failed in one tittle, you were gone for ever, 3 Gal. 10. Cursed is he who obeyes not every thing written in the booke of the Law to dee it. Lex perfe­ctam obedi­entiam & dilectionem exigens om­nem imper­fectionem damnat, nisi rigore miti­gate. Calv. Here was 1 obedience, and 2 personall obedience, and 3 universall obedience required, and 4 that universall actuall, nay and 5 that con­stant and perpetuall, 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 turne; if you failed in the least tittle, Non relin­quitur poeni­tentiae locus in lege. Ca­mer. you were gone for ever; no repentance, no teares, no pray­ers, no future care would make it up. Though the Gospell doe admit of repen­tance, yet the Law will not owne it. It looks for exact obedience to every tittle: From this rigid obedience hath God freed you. And God is pleased for univer­sall actuall, to accept of universall habi­tuall obedience. Psal 119.6. Even re­spect to all his Commandements. Though there be failing in action, yet where there is truth of affection, God can owne it. [Page 51]In the Gospell 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 bewaylings. Oh that my wayes were directed; and oh miserable man that I am! here is Gospell perfection. Adams want was rather will then power, ours rather power then will; there is will to doe, but wants power to doe: Not that the will is perfect; for as we cannot doe the things we would doe, there is flesh in our members: so we cannot will the things we should will; there is flesh in our wils: but yet I say, the fayling of Gods people is more for want of power then want of will; there is will to doe, but there wants power to doe, as the Apostle, To will is present with me, &c. Rom. 7.18. but how to performe that which is good I find not. And God hath mercy for can nots, but none for will nots: God can distinguish between weaknesse and wickednesse While thou art under the Law, this weaknesse is thy wickednesse, a sinfull weaknesse, and therefore God hates it. Vnder the Gospell he looks not upon the weaknesse of saints as their wickednesse, and therefore he pitties them. Sinne makes those who are [Page 52]under the Law the obiects of Gods hatred: Sin in a Beleever makes him the obiect of Gods pitty. Men you know hate poyson in a toade, but pitty it in a man. In the one it is their nature, in the other their disease: Sin in a wicked man is as poyson in a toad; God hates it and him, it's his nature; but sin in a childe is like poyson in a man; God pitties him, he pitties the Saints for sinnes and infirmities, he hates the wicked. It's the ones nature, and the others disease.

Fourthly, This was againe the rigour of the Law, that it inforced it selfe upon the conscience with threats and with ter­ror; but now the Gospell comes other­wise, with beseeches and love. I beseech you brethren by the mercies of God, Rom. 12.1. In the Gospell the spirit is not a spirit of bondage and feare, Non [...], vel [...], sed [...]. Abrogata est Lex non quoad obedi­entiam, sed quoad mo­dum obedi­entiae. Abrogata Lex quoad justificationem, accusationem, condemnati­onem, coactionem, &c. Chemni. but a spirit of power and love, as you see Rom. 8.15. 2 Tim. 1.7. The Law urgeth obedience upon paine of eternall death, Deut. 27.16. Gal. 3.10. and it inforceth it by terror, but the Gos­pell by sweetnesse and love, all terror is gone. The booke of the Law was placed between the Cherubims, and upon the Mercy-seat, to tell us under the Gospell; [Page 53]that every Law comes now to the Saints from the Mercy-Seat.

All rigor 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 sweetnesse is the motive to it, and the prin­ciple of your obedience. It is the Love of Christ which constraines, as the Apostle, 2 Cor. 5.14. And nothing more pow­erfull then 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 easie to them that love; Love knowes no difficulties, My yoake is easie, my burthen is light; Love is an affection that is not to be posed with duties or difficulties to the person be­loved: Iacob served a hard prentiship 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 easie of all he had undertaken in his life, he an­swered, those which he undertooke for a friend. This is the spirit which God im­plants in his children, not a spirit of feare, but a spirit of love; which is the spring of all their actions, and makes those things [Page 54]which otherwise would be tasks and bur­thens, refreshments and delights. A Godly man takes in what ever concernes his happinesse by faith, and layes out what ever concernes his dutie by love: Faith and love are the all of a Christian, Iustificati sunt potius in lege, quam sub lege. the Apo­stle saith so, Gal. 5.6. For in Christ Iesus 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 compasse 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 priviledge Beleevers injoy, they are freed from the rigour of the law. There are some more, which because I would hasten, I shall but name.

Beleevers are not onely freed from Sa­tan, 4 from Sin, from the Law; but they are freed from obedience to men. We have no Lords over us, men are our brethren, and our Lord & Master is in heavē. We find in Scripture a double charge. 1. Not to usurp Mastership. 2. Not to undergoe 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 [Page 55]Master even Christ, and all yee are Bre­thren. Neither be ye called masters; for one is your Master, even Christ, &c.

Secondly, for the second, not to under­goe servitude, 1 Cor. 7.23. Ye are bought with a price, be not yee the servants of men: But the meaning is, that we are not to ac­knowledge any our supreame master, nor are we to give our Faith and Consciences, nor inthrall our iudgements 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 ioy. There are two-fold masters, 1. Masters 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. Wee are to be obedient to our masters according to the flesh, so farre as appertaines to the outward man in all outward things: But of our soules and consciences, as wee have no fathers, so we have no masters upon earth, onely our Master and Father which is in heaven, and in this sense Christ speakes, that we must not absolutely yeeld up our [Page 56]selves to be ruled by the will of any, nor inthrall our indgements, 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 Christs Prero­gative Royall, and it is no lesse iniquity for us to render 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 three-fold death. First, A Spirituall death, the death of the soule in the body. Secondly, a naturall death, the death of the bodie from the soule. Thirdly, an eter­nall death, the death of soule and body for ever. Two of these you do not doubt of, all the question is about the third, viz. naturall death, of which I shall say no more but this, First, that it is the body only dies, the worser 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 Iesu. 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 mans wish, the wicked mans feare. Aristippus being demanded in a storm why he feared not as well as others, [Page 57]hee 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 free­dome from death, that wee shall not die till the best time. Indeed none shall die till Gods time, the wickedst man in the world shall not die till Gods 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 un­beleeving, with Iulian blaspheming: But this is the priviledge 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 downe weeds at any time, but their corne they will not cut downe till the best time, you are Gods husbandry saith the Apostle, you are his wheat, and when you are ripe, when you have done your worke, then, and not till then shall you be gathered into your Masters Garner. So much for the fift.

Sixtly, wee shall be freed from the Grave, and this comes under our Con­summate freedome. We will but touch [Page 58]it, We shall be freed from the Grave, we will give you this in three conclusions. Conclusion. 1

First, Though our bodies doe die and be consumed to dust, yet they shall arise fresh, heavenly and Glorious, in these foure qua­lities.

First, they shall arise perfect bodies, freed from sicknes and all imperfections.

Secondly, they shall arise spirituall bo­dies, 1 Cor. 15.44. which must not be understood in regard of substance, but in regard of qualities.

Thirdly, they shall arise immortall bo­dies, never to die more.

Fourthly, they shall arise glorious bo­dies: Every one filled with brightnesse and splendor, shining as the Sun in the fir­mament, Dan. 12.3. Mat. 13.43. Conclusion. 2

The same bodies shall arise, the same soule shall be united to the same individu­all body againe. And this is a mysterie, the Philosophers dreamed of a transformation of bodies, or bodies transformed into new shapes, & a transmigration of souls, or fouls slitting into new bodies, but could never apprehend the truth of this the resurrecti­on of the body, that the same individuall numericall body after it is corrupted in the water, consumed by fire, converted into earth, vanished into aire, nay caton up by [Page 59]fishes, and those fishes eaten by men; it was above them to think this same indivi­duall and numericall body should rise a­gaine. When Paul disputed this point at Athens, the great Philosophers of the Epi­cureans laughed at him; What will this bab­ler say? they looked upon this as Babling; but the Scripture tells us, That we shall see him with these same eyes, Iob 19.27. And it suits with Gods justice, that the same bodies which have sinned or suffered, shall be punished, or rewarded.

The soule and body shall never be parted more to all Eternitie. 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 freedome, 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 Iustification: before you were under the condemnati­on of the Law, because you had sinned, and [Page 60]of the Gospel because you beleeved not. Rom. 8.1. [...]. Non una condemnatio.

But now there is no condemnation, not one condemnation: The Law cannot con­demne you, because you have appealed: the Gospel cannot, because you do beleeve. God condemned sinne in Christ, that hee might justifie the sinner by Christ, and cast out condemnation for ever, as one doth Criticize upon that place, [...], in aeternum. [...], eijcio. [...], condemna­tio. Vid. Lu­dovic. de­dem. in loc. Mat. 12.10. He wil bring forth judgement into victo­rie, he renders it, he will cast out condem­nation for ever, and so it will beare.

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 sinnes hath he quick­ned, Ephe. 2. begin.

Fiftly, you are freed from a state of sin, to a state of service. Hee 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 render him the debt of service; hee freed us from the bonds of misery, that we might take on us the ingagements of dutie. Rom. 8.12. The Apostle inferres this after all the benefits [Page 61]expessed by Christ; Therefore brethren we are debters. Tibi servire est regnare. And he that thinks not service his freedome, 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 son-ship and libertie in service: as by his blood he redeemed us from being slaves; so by his Obedience and Spirit hee hath redeemed us to be sonnes. Now you are drawne to service, not with cords of feare, 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 wee cannot stand to name all, you are freed from death and hell, to life and glory; heaven is your Portion, your Inheritance, your Mansion­house. It was made for you, and you for it; it was prepared for you, and you for it; you are vessells 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 injoy hereafter; for to take [Page 62]you to the top of Nebo, and shew you all this Canaan, would make you willing to lay downe your bodies there, and go up to injoy it. I say, to open this priviledge alittle, which yet is farre above man to do. Eye hath not seene, nor eare 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? Could 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 Ierusalem, glory, joy, Masters joy, Fathers house, Kingdome, Kingdome of glory, Heaven, Light, Life, Eternall 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 farre more exceeding and eternall weight of glory. It is one of the nerest expressions we read of. 1. Glory, 2. Weight of glory, 3. Ex­ceeding weight of glory, 4. More ex­ceeding weight of glory. 5. A far more exceeding weight of glory, 6. Nay, a far more exceeding and eternall 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 keepe you [Page 63]off, from that which is the chief I intend­ed in this discourse.

Thus have we as briefly, as the largenes 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 largenesse of the subject would afford much for comfort & for caution: for dire­ction and incouragement to the people of God. But I have other worke to doe first.

This Text is the maine Basis whereon this Doctrine of Christian freedome is built: and in regard many have ende­voured to build their owne superstru­ctures, hay and stubble on it, which the foundation will never beare; I say, in re­gard there are so many Opinions which plead patronage from this Doctrine, I conceive it is my great worke to vindi­cate so excellent a Doctrine as this is of Christian freedome, from those false, I may say, licentions doctrines which are fastened and fathered on it: And to shew you that neither this Doctrine, nor yet this Text, will afford countenance, or con­tribute any strength to such positions, and [Page 64]opinions, which they would seeme to deduce from it, and build upon it.

The worke is great, for I am to deale with the greatest knots in the practicall part of Divinitie, and mens iudgements are various, Scripture is pleaded on all hands: The more difficult the worke, the more need of your prayers, that the Father of light, would goe before us, and by his owne light leade and guide us into the waies 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. et 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 lanch into these deepes, and fall to the examination and triall of those Doctrines, which are deduced from, and would seeme to be built upon this Text.

The first Doctrine and the maine that they would seeme to build upon this Text is, That Beleevers 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 freedome by Christ to be freed from the [Page 65]Law? I set it down in this largenesse and widenesse, but shall gradually fall into the closer handling of it.

Answ. For the answer of this in ge­nerall as it is propounded, we must con­fesse we are not without some places of Scriptures which declare the Law to be abrogated: nor without some againe that speake it yet to be in force. We will give you a taste of some of them.

1. We will beginne with those that seeme to speake the abrogation of it, Ier. 31.31, 32, 33. Behold, the dayes come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Iudah: 32. Not according to the Covenant that I made with their Fathers in the day that I tooke them by the hand, to bring them out of the land of Egypt, which my Covenant they brake, 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 dayes, saith the LORD, I will put my law in their inward parts, and write 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 [Page 66]hath dominion over a man as long as he liveth? Vers. 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. Vers. 3 So then if while her hus­band liveth, she be married to another man, she shall be called an adulteresse; but if her husband be dead, she is free from that law, so that she is no adulteresse, though she be married to another man. And that the A­postle doth here speake of the Morall law is evident from the seventh verse, And that we are freed from it, see the sixth verse, &c. See also, Rom 6.14. Let not sinne reigne, 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 redeeme them that were under the Law, &c. Rom. 8.2. For the law of the spirit of life hath made me free from the law of sinne and death, &c. Gal. 5.18. But if you be led by the spirit, you are no more under the law. Rom. 10.4. Christ is the end of the law, &c. 1 Tim. 1.8, 9, 10. The law is good if used lawfully, but the law is not made for the righteous, &c.

So that you see there seemes to be a [Page 67]great deale of strength in the Scripture to prove the Abrogation of the Law, that we are dead to the Law, freed from the Law, no more under the Law. Which Scriptures we shall have to deale with all afterwards; for the present I doe one­ly name them, to let you see the strength which the Scriptures seeme to hold out for the first Opinion, the Abrogation of the Law.

2. Now secondly, there are some Scriptures againe which seeme to hold up the Law, and say, the Law is still in force: I say, some which seeme to speak the Obligation, as the other the Abroga­tion of it, Rom. 3.31. Doe we make void the Law through faith? God forbid: yea we establish the Law: this seemes to be con­trary to the former: the other seemes to speake of the abrogation, this of the esta­blishment, and obligation of the Law. So

Matth. 5.17. Thinke not that I am come to destroy the Law or the Prophets, I am not come to destroy but to fulfill: for ve­rily I say unto you, till heaven and earth passe away, one iot, or one tittle shall in no wise passe from the Law, till all be fulfil­led, &c.

Vpon these varieties of Texts, men [Page 68]have grounded their varietie of Opinions for the Abrogation of, and Obligation to the Law. There is no question but the Scripture speakes truth in both, they are the words of Truth; and though they seeme here to be as the accusers of Christ, never a one speaking like the other; yet if we were able to find out the mean­ing, we should find 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, lest we should beate the ayre, 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 Quaeries.

1. For the first: What is meant by this word Law 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 [...] Ex radic. [...] in Hi­phil. [...] docuit, in­stituit, &c. hinc nomen [...] doctrina, in­stitutio. Torah; which is derived of another word, which signifies to throw darts; and in a second signification to [Page 69]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, informe, direct us; as in Prov. 13.14. [...] The law of the wise is a fountaine of life to depart 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 [...], a verbo [...], tribue, distribue, &c. vid. Passor. Law is derived of another word which signifies to distribute; because the Law doth distribute, or render to God and man their due.

And in briefe, this word Law, in its naturall signification, both in the Old and New Testament, doth signifie any do­ctrine, instruction, law, ordinance, statute, divine or humane; which doth teach, direct, command, or bind men to any dutie which they owe 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; onely name some of the chief to you.

1. It is sometimes taken for the Scri­ptures of the Old Testamēt, the Books of [Page 70] 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 Nov. Testa. Litera jube­tur, spiritu donatur. Lex impe­rat, sed fides efficit. Beza in loc. Psalmes, and Prophets. And so the Iewes understood it in the 12. Ioh. 34. We have heard out of the Law that Christ abideth for ever. So Ioh. 15.25. This com­eth to passe 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 soule: You know conversion speakes 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 Bookes of Moses, Gal. 3.21. If there had beene a Law given which could have given life, verely righteousnesse should have been by the Law. Iohn 1.45. We found him of whom Moses in the Law did write. Luk. 24.44. All must be fulfilled written in the [Page 71]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 Paedagogy of Moses in his foure last Bookes, Iohn 5.46. Had you beleeved Moses, you would bave beleeved me; for he wrote of me. Iosh. 1.7, 8.

5. Sometimes for the Morall Law a­lone, the Decalogue, Rom. 7.7. & Rom. 7.14.20.

6. Sometimes for the Ceremoniall, Luk. 16.16.

7. Sometimes for all the Laws Mor­all, Ceremoniall, Iudiciall, Ioh. 1.17. The law came by Moses, but grace and truth by Iesus Christ. 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 Morall; Truth, in opposition to Ce­remoniall; which was but the shadow.

Now also the controversie lies in this last; the law as it is taken for the Morall, Iudiciall, Ceremoniall Law; and yet in two of them we find more clearenesse of agreement: the great difficultie is of the first.

First, for the Ceremoniall Law which was an Appendix to the first Table of the Morall Law; and is an Ordinance con­taining precepts of worship to the Iews [Page 72]when they were in their infancie; and that

1. To keepe 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 betweene them and the Gentiles. And this all a­gree to be abrogated both in truth, and in fact.

Secondly, for the Iudiciall Law, which was an Appendix to the second Table; and was an Ordinance containing Precepts concerning the government of the people in civill things.

1. That there might be a rule of com­mon and publique equity.

2. That they might be distinguished from others.

3. That the government of Christ might be typified.

And so here as this was typicall 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, &c. Alsted. but that which is of common and generall equitie re­maines still in force. It is a Maxime, Those iudgements which are common and natu­rall, are morall and perpetuall. But in these two we find few dissenters. All the con­troversie will be in the third.

Thirdly, the Morall Law which is scattered throughout the whole Bible, and summed up in the Decalogue. And for substance containes such things as are good and holy, and agreeable to the will of God, being the image of the Divine will; a beame of his holinesse: the summe of which is love to God; love to man.

And here is now one of the great Di­sputes in these dayes: Whether this be abrogated. Or to hold to the Query: Whether Beleevers are freed from the Mo­rall Law. Lege pareum in 6. Rom. 14. All agree that we are freed from the curses and maledictions; from the indictments and accusations; from the coactions and irritations, &c. and other particulars which we named be­fore.—But the Question is, if you will have it in plaine tearmes:

Quest. Whether are Beleevers freed from the obedience to the Morall Law; or from the Morall 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, &c. Beza. since Christ, tyed to the obedience of it.

Others say, It doth still remaine in force as a Rule of Obedience, though it be abo­lished in other respects. We are still under [Page 74]the conduct, and commands of the Law, though not under the curses and penalties of it.

Others say againe, 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 tyed 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 renewes it; And as it comes out of the hand, and from the authority of Christ, Iohn 13.34. A now Commandement I give unto you, that you love one another; 'tis a commandement, 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 morall 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 no more be abolished or chan­ged, then the nature of good and evill can be abolished and changed. The substance of the Law is the summe of doctrine con­cerning [Page 75] piety towards God, Vsus legis moralis est in statu in­nocentiae, mi­seriae, gratiae, gloriae. Alst. and charity towards our neighbours, temperance and sobriety towards our selves. And for the substance of it, it is Morall and Eternal, and cannot be abrogated. We grant the cir­cumstances, they were but temporary and changeable, and we have now nothing to doe with the Promulger Moses, nor the place where, Mount Sinai, nor the time fifty dayes after they came out of Egypt, nor yet as it was written in Tables of stone, delivered with thundring and light­ning, &c. We looke not to Sinai the hill of bondage, but to Sion the mountaine 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 doe not expect life and favour, nor feare death and rigor; 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 justifie or condemne; but it remaines still of force to direct us in our lives. Et pecca­tum condem­nat in ipsis fidelious, quamvis non fideles. It condemnes sinne in the faithfull, though it cannot con­demne the faithfull for sinne. Observatio Legis est ne­cessaria Christiano homini, at (que) a fide separare non potest. Zanch. Facessat lon­ge ex animis nostris pro­fana ista o­pinio legem non esse re­gulam; est enim in­flexibilis vi­vendi regu­la. Calvin. Farre be it from us, that prophane opinion, to take away the Law as a rule, which is an inflexible rule of living, and by teaching, admonishing, chiding, reproving, prepares [Page 76]us to every good worke, as Calvin.

The Law is void 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 Morall Law is perpetuall 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 confesse to be free from obedience, is to be servants unto sinne.

But these things we shall speake 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 downe, 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 speake not of the circumstances and accessories to it) doth remaine 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 Morall Law, and freedome 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 remaine 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 morall Law comprehended in the Decalogue or ten Commandements, by the substance of it, I meane, the things commanded and forbid­den, which are morally good and evill, 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 ingraven in the heart of man in innocency? and what was that, but the expresse Idea, or representation of Gods owne image; Even a beame of his owne holinesse, which cannot be changed or abolished no more then the nature of good and evill? And that the law thus considered in the substance of it, doth re­maine as an unchangeable Rule of walking to Beleevers, I am now to prove.

In which proofe 1. to say nothing of single Authorities, which might be al­leadged, [Page 78]even as many almost as men, we have a cloud of witnesses if we looke upon the concordant Confessions of Christian and Reformed Churches; the Helvetian Church hath this Confession. Hactenus itaque abro­gata est lex Dei, quate­nus nos am­plius non damnat, nec iram in nobis operatur, &c. Attamen le­gem ideo non fastidientes rejicimus, damnamus omnia quae haeretici ve­teres, et Neo­terici contra legem Dei dederunt. Helvetica Confessio Artic. 12. pag. 38. Thus farre is the law of God abrogated, in that it hath not power to condemne Beleevers, &c. Notwithstanding we doe not disdainingly reiect 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. 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. Confes. Artic. 23. pag. 106. Concordat cum Belgic. confes. Artic. 25. pag. 175. We beleeve all the figures of the law to be taken away by the comming of Christ, although the truth and substance of them doe continue 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 Belgick confession. The Church [Page 79]of Wittenberg. Agnoscimus legem Dei, cujus Epito­me est Deca­logus, praeci­pere optima, justissima, et perfectissima opera, et ho­minem obli­gatum esse ad obediendum moralibus praecept is de­calogi. Wit­tenbergica confessio. pag. 145. neque praecepta le­gis, quae con­tinentur in scriptis Apo­stolicis, sime nova lex, sed sunt veteris legis, &c. p. 148. Wee acknowledge the law of God, whose abridgement is in the De­calogue, to command the best, most iust and perfect workes, and man to be bound to obey the morall 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. Necesse estdocere homines non solum quod legi obediendum sit, sed ctiam quomodo placeat haec obedientia. August. confes. art. 6 p. 12. It is needfull to teach men that they must not on­ly obey the law; but also how this obedi­ence pleaseth God. The Scottish Church. Non existimamus nos ita libertate donatos, quasi nullam legi obedientiam debeamus, contrarium enim ante confessi sumus. Scoticana confes. Art. 15.147. Wee doe not thinke we are so freed by li­bertie, as if we owed no obedience to the law, we confesse the contrary: And our Church holds out the same. Quamvis lex a Deo data per Mosen quoad Ritus et Ceremonias Christianos non astringat, ne (que) tamen ab obedientia mandatorum, quae moralia vocantur, nullus quantumvis Christianus est solutus. Confes. Anglic. p. 127. Although the law given of God by Moses in regard of the Rites and Ceremonies doth not binde Chri­stians, neither is any, although a Christian, loosed from the obedience of the command­ments which are called morall. To these might be added many more.

But it may be all these are of no autho­ritie, 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; wee reverence them and their writings, but wee must not Iu­rare in verba, build our faith upon them as a sure foundation; this is against our Chri­stian libertie, to be inslaved to the judge­ments of any. To the Lawes 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 proofes out of the word, and then draw them into Arguments, or draw Arguments from them. Matth. 5.17.18. Thinke not that I am come to destroy the Law, or the Pro­phets. I am not come to destroy, but to ful­fill;Cum dogma aliquod pro­ponitur cre­dendum, aut agendum, si me hominem praestare velim examinare oportet quicquid pro­ponitur, &c.for verily I say unto you, [...], 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, [...], &c. de his verbis. Lud. de dieu in loc. Capel. Spicileg. et Grotius, multa dicunt. till heaven and earth shall passe away * one iot or one tittle shall not passe from the Law till all be fulfilled. The place seemes to be very [Page 81]full and very plaine, for the continuance of and obligation to the Law, and yet there are [...]. 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 hee was the end of the Law, as the Apostle speakes, 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 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 speakes the continuance, not the Abrogation of it. And agreeable to this place is that of the [Page 82]Apostle, which speaks the same language, Rom. 3.31. Doe wee make Illud, [...] Mat. 5.17. apertum est ita sumi, ut, [...], in hoc loco, Grotius, in Mat. 5.17. void the Law through Faith? God forbid, yea, wee establish the Law. How? not for iustificti­on; for so Faith makes it void, 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, iust, good, and he de­lighted in the Law of God, &c. Yea with his minde hee served the Law of God. So Iames 2.8. Iames 2.8. If you fulfill the royall law of libertie, ye do well, and what law that was, he she wes in the 11. Verse 11 verse, to be the Deca­logue or the Morall law. 1 Iohn 2.4. 1 Iohn 2.4. He that saith I know him and keepeth not his Commandments, 1 Iohn. 3.4.is a lier. 1 Iohn 3.4. Sin is the transgression of the Law.

Now then since Christ who is the best expounder of the Law, doth so largely strengthen and confirme the Law, witnesse 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 presse 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. [Page 83]I may warrantably conclude, That the Law for the substance of it, doth still re­maine 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, then it is still a rule of walk­ing: this is cleare; either it is still, or we must shew some time when it was abrogated. But there can be no time shewed wherein it was abrogated: Ergo.

Min. prob. If any time, then 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 forbid and condemne the same the Law forbiddeth and con­demneth; then they did not abrogate it, but strengthen and confirme it, &c. But this they did: 1. Christ as you see, Matth. 5.19. He that breaketh the least of these Commandements and teacheth men so, shall be least in the kingdome of heaven; but he that shall teach and observe them, shall be called not legall Preachers; but great in the Kingdome of heaven.

Now in that Triplici modo Chri­stuc implevit legem. 1. Ejus sen­sum expli­cando. 2. A glossis phari saeorum vindicando. 3. Perfe­ctam obedi­entiam ei praestando. Alsted. Christ himselfe did expound, Lex non fuit a Chri­sto mutata, sed confir­mata, et Christianis proponitur tanquam morum re­gula. Cha­mier. and establish the Law, by his Word and Authoritie, as in the 5, 6, 7. Chapters of Matth. it shewes 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 it selfe; and would not have 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 puritie from the glosses of the Pharisees, w^ch doings, It clearely speakes 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. Dearely beloved, a­venge not your selves; Why? For it is written, vengeance is mine. So in Rom. 13.8, 9, 10. There the Apostle repeat­eth the Commandements of the second Table; not to repeale or reverse any; but to confirme them as a Rule of walk­ing to the Saints: and he comprehends them all in this, Thou shalt love thy neigh­bour as thy selfe, for love is the Cha­ritas non est perfecta; sed vera legis impletio. Beza. fulfilling [Page 85]of the Law. So also in the 1 Thess. 4.3, 4, 7. This is the will of God— that you abstaine 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 dutie from the authoritie of the precept, and per­swades to it from the graciousnesse of the promise, for this is the first commande­ment 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. Ille ipse Apostolus quo nemo constantius libertatem Christianam defendit, idem de se dici quod ma­gister dix­erat. Grot. Doe we abrogate the Law? no we establish it by faith: though it carry another, yet it beares this sense also, that though we lay downe 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 hewen down and cast into the fire: And that in the fifth of Mat. 22. Whosoever shall say to his brother, Thou foole, shall be in danger of hell fire. And so in other places, they tel us that the Comminations and threatnings [Page 86]in the New Testament, they are not of the nature of the Gospel, Negamus cōminationes 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 cōmina­tiones in 3. Matt. & 5. Mat. &c. 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 doe plainly de­monstrate to us the continuance of the Law under Grace. You may read the Authour 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 tels us containes two things: first, the promise of Grace; and secondly, the confirmation of the Law. And he shews 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 satisfie for the clearing of the first Argument: Nay the confirmation of the position it selfe, if our [Page 87] adversaries would be satisfied. We will heare what they can say therefore, and answer it; and then proceed to the rest of the Arguments.

Obiect. Some say, Though it be a rule, yet it is a rule at our libertie whether we will obey it or no: It is not a binding rule.

And there are three severall Opinions of this.

1. Some say, That it bindes us no far­ther then as we are creatures, not as we are Christians, but as we are creatures: But why then are not they bound? I hope they are creatures as well as Christians.

2. Others say, It doth binde 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 licentious­nesse: witnesse the Opinions of David George, and the Valentinians.

3. Others say, That it is not a binding rule at all; beleevers are no more under the Law, then England under the Laws of Spaine: nor no more bound to the obedience of the Law, then any man is bound to the obedience of the Lawes of [Page 88]another Common-wealth: this over­throws, say they, Christian libertie.

Now if this be true, it strikes downe 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 off this cavill before we goe any fur­ther, and shew 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 proofe of this: they are managed by another: I shall onely 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 con­conscience 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 ought to be done, and that ought not to be done, doth bind the conscience: but [Page 89]the Law of God hath this power, &c. Ergo. Though it cannot say, this ought not to be done on paine of damnation, or on paine of the curse: or this ought to be done in reference to justification, or life, &c. yet it shewes it ought to be done as good, and pleasing to God: and this ought not to be done, as displeasing to him.

That Authoritie by which the Apostles urged Christians to dutie, Argu. 3 doth bind the conscience to obedience. But the Apo­stles did use the authoritie of the Law to provoke Christians to do their dutie, Er­go. For this look Ephes. 6.1, 2. Children obey your parents in the Lord, for this is right; honour your father and mother, &c.

If the Law of God doe not bind the conscience of a regenerate man to obe­dience, Argu. 4 then what ever he doth which is commanded in the Law, he doth more then his dutie; and so either merits or sinnes, 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, &c.

Either the Law doth bind the con­science of Christians to obedience; Argu. 5 or [Page 90]Christians doe not sinne in the breach of it. But they sin in the breach of it, 1 Ioh. 3, 4. Sinne is the transgression of the Law, Ergo, the transgression of the Law is sinne.

Or take it thus.

If Christians be bound not to sinne, then they are bound to keepe the Law: but Christians are bound not to sinne: Ergo, &c. I know the consequent will be de­nied, that though Christians are bound not to sinne, yet it followes not they are bound to keepe the Law. I will prove it thus.

If he that breaks the law doth sinne, Conseq. Prob. then Christians are bound, if not sinne, to keepe the law. But he that breakes the law doth sinne, so the Apostle, 1 Ioh. 3, 4. sinne 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 maintaine the former errour, but by another. And that is to tell us plainly, that beleevers doe not sinne: Be in Christ, and sin if thou canst: but that you see the Apostle tels them they sinne in saying so, 1 Ioh. 1.8. If we say we have no sinne, we deceive our selves, [Page 91]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 lyer, v. 10. If [we] say, Apostles, as well as others; for there is no man which sinneth not, Ioh. 8.46. And in many things we offend all, Iam. 3.2.

But if this will not hold, then they say, That God sees no sinne in those that are beleevers: But what is this? It is one thing to sinne, and another for God not to see sinne: Indeed he sees not sinne either to condemne beleevers for sinne, or to ap­prove, or allow of sinne in beleevers. He sees not sinne, 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, then they say, Though they sinne, and though God doe see it, for he sees all, and brings all to judge­ment; Why then they say, God is not displeased with the sinnes of beleevers. Certainly perfect good must for ever hate that which is perfect evill: and the nearer it is to him, the more God hates it. In a wicked man God hates both sinne and sinner, but here he hates the sinne, though he pities and loves the poore sinner, &c. He is displeased with sinne, though he pardon sinne in Christ. But we will fol­low this no longer. So much shall suffice for the proofe and vindication of the first [Page 92]Argument: — we will come to the rest.

If the same sinnes are condemned and forbidden after Christ, Argu. 2 which were be­fore Christ, then is the Law in respect of a rule of obedience, still in force: but the same sins are forbidden, &c. That which was sin then, is sinne now; I speake of sinne against the Morall Law, and there­fore is the Law still in force to beleevers as a Rule of obedience.

If the same duties which were enjoyn­ed in the law, Argu. 3 be commanded beleevers under the Gospel, then the law doth still remaine as a rule of direction and obe­dience, &c. But there are the same du­ties commanded under the Gospel which are enjoyned in the Law: As I have shewed at large, Rom. 13.9, 10, &c. To love God, feare God, &c. Obedience to Parents, Ephes. 6.1. And therefore the law still remaines a rule of obedience un­der the Gospel.

If the things commanded in the Law, Argu. 4 be part of our holinesse, and conformitie to God; and that this conformitie to the law is required of us, then is the law still in force: But the things commanded are part of our holinesse, and conformitie [Page 93]to the law is required of us. Ergo. That the things commanded are part of our holinesse, I suppose is granted; & that this conformitie to the law, is required of us, is easie to prove. That which we are to aspire up unto, and labour, and indevour after both in our affections and actions, our principles and practises, that surely is required of us. But to this conformity to the law of God we are thus to aspire un­to, and indeavour 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 shews you that he did delight in the Law of God: and he served the law in his mind:—Nay it was his purpose, aime, desire, endeavour of heart, to be made conformable to that law, which he saies, is holy, iust, and good; though he fell short of it, yet he aspired after it: which shews we are to aspire after it in our affections.

2. And that we are to indeavour after conformitie to it in our actions, it is as plaine: take them both together, Psal. 119.4, 5, 6. Thou hast commanded us to keepe thy precepts diligently: Oh that my waies were directed to keepe thy statutes. [Page 94]Then shall I not be ashamed when I have respect unto all thy Commandements: he had respect to them in his heart and af­fections; and he indevours conformi­tie to them in life and actions. And this was his dutie, because God had com­manded: Thou hast commanded us to keepe thy precepts. Oh that my heart were directed to keepe thy statutes.

That cannot be part of our freedome by Christ to be freed from obedience to the law; Argu. 5 because the law is holy, iust and good: and surely that is not part of our freedome, to be freed from that which is holy, just and good. I will give it you in this forme.

That cannot be part of our freedome which is no part of our bondage. But obe­dience and subjection to the Morall law in that sense I have shewed, was never part of our bondage. Ergo, cannot be part of our freedome.

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 conformitie to the law, both in principle and in practise is part of our [Page 95]glory. Ergo, cannot be part of our bon­dage.

Againe: That cannot bee said to be part of our bondage, which is part of our freedome; but to obey the Law is part of our freedome, as you read in the first of Luk. vers. 74. That being delivered from the hand of our enemies, we might serve him in righteousnesse and holinesse all the daies of our life. I shall proceed no further upon this, you see it plaine enough; that the law in the substance of it doth remaine 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 then serve to blame the Pa­pists, for their unjust charge of us, Vse. 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 li­bertie 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 appeale 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 [Page 96]the rule and the direction to the autho­ritie and obligation of the Morall Law.

We preach obedience to the Law, Operamur non in justi­ficationem, sed ex justi­ficatione. but not as they doe; they preach obedience to iustification, and we preach iustifica­tion that we may obey.

We cry downe workes in opposition to Grace in justification; and cry up obedi­ence as the fruits of grace in sanctificati­on: he that walkes not in obedience is a strāger yet to Christ; & he that rests in his obedience knows not Christ. Indeed many are too like the Iewes still; God set up a law for a rule of walking, and they looke for justification by it: poore men like Oxen in the yoake; they draw, and toyle, and spend their strength, (as who doe more then they who think to merit?) and when they have done their labour, they are fatted up for slaughter: so these, when they have endevoured hard after their owne righteousnesse, 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 cals the devils martyrs; they suffer much, and take much paines to go to hell; the Apostle tels them what they are to expect, Gal. 3.10. Who ever are un­der the workes of the Law, are under the [Page 97]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 booke of the Law. These men they seeke life in death, that seek righteousnesse in sinne. And alas, we are all too apt to it; it is hard to doe all righteousnesse and rest in none; hard to be in duties in respect of perfor­mance; and out of duties in respect of de­pendance. We are apt to weave a web of righteousnesse of our owne; to spinne a thread of our owne to climbe up to hea­ven by; otherwise what need so many exhortations, admonitions, to doe all righteousnesse, but rest in none? The Scri­pture doth not use to kill flies with Beetles; to cleave strawes 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 workes, and here is their undoing, &c. They looke for righteousnesse and acceptation, more in the Precept then in the Promise, in Law, then in the Gospel, in working then belee­ving, and so miscarry, and there is some touch of this in us all, otherwise wee should not be so up and down in our com­forts [Page 98]and beleeving as we are still, and cast downe with every weaknesse, we should be all in Christ in weak performance, and nothing in our selves in strong perfor­mances.

This blames them who are called An­tinomians. Vse. 2 As the Papists doe set up the law for Iustification, Lege Daven. in 2. Col. 14 so these cry downe the law for Sanctification: wee say wee are freed from the curses; they would have us freed from the conducts, from the commands of the law: wee say wee are free from the penalties, but they would abolish the Precepts, &c. They tell us we make a false mixture together of Christ and Moses, and wee mingle Law and Gospel together. How unjustly this charge is cast upon us, let understanding men judge. We cry downe the Law in point of justification; Absit ut ego tibi assenti­ar, qui dicis legem iis esse mortuā qui­bus maxime vivit. Beza. but we set it up as a rule of Sanctification: The law sends us to the Gospel, that wee 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 beame of his holines, the [Page 99]things commanded and forbidden, are things Morally, and therefore Eternally good and evill, nothing can alter the na­ture of them. Things positively good or evill, 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 evill, God can no more alter them, then make good evill, or evill good. That which was Morally good then, is Morally good now and to be pursued and fol­lowed. That which was Morally e­vill then, is Morally evill now, and to be shunned and avoided. Wee have a Gospel rule which turnes 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 iust, what ever things are pure, what ever things are lovely, whatsoever things are of good report: If there be any vertue, if there be any praise, thinke 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 weare to learne of the Ant, the Pismire, of brute beasts, of inanimate things, certainly much [Page 100]more are we to learne of the Law, which is the image of God in man, and the will of God to man. We have nothing to doe with Moses, nor doe we look to Sinai the hill of bondage, but to Sion the mountaine of grace; and we take the Law as the eter­nall rule of Gods will, and desire to con­forme our selves to it, and breath out with David, Fides et lex mutuo se ju­vant, mutuo sibi dant ma­nus. Pet. Martyr. O that my wayes were directed to keep thy Statutes! Certainly the Law and Gospel doe 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 els but the expression of our thank­fulnesse to that God, who hath so freely justified us, Lu. 1.74. That being redeemed, we might serve him without feare. 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 shews at large in the sixt to the Romanes. And it is the Application he makes of the Doctrine of free Iustification, the 8. Rom. [Page 101]12. Therefore brethren we are debters, if Christ hath freed you from the penalties, how ought you to subiect your selves to the precepts? if he have delivered you from the curses, how ought you to study the commands? if he paid our debt of sin, cer­tainly we owe 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 creet, et in­flammet in nobis, &c. Confes. Gas. he redeemed us from bondage to free­dome, from slavery to service: that which Christ hath redeemed us to, he cannot be said to redeeme us from; but hee hath re­deemed us to service, and therefore can­not be said to redeeme us from service. Indeed he hath freed us from the manner of our obedience, but not from the matter of our obedience, &c. We now obey but it is from other principles, by other strength, to other ends, then we did before.

The principles of obedience, 1 before they were legall and servile, now they are filiall 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 soule to obey, and facilitates all this obedience; the love of Christ con­straines, 2 Cor. 5.14. 2 Cor. 5.14 yet is the obedience free. Love knowes no difficulties; things [Page 102]impossible to others, are yet easie to them that love.

The grounds of obedience that differs be­fore the ground was feare, 2 now love.

The strength before was our own, 3 now we have Communion with the strength of Christ, Ioh. 3.21. our works are said to be wrought in God by Vnion with him; and by Communion with him, as we can doe nothing without him, so we can doe 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 tels 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; 4 Justificati potius in lege quam sub lege. Aug. Justificati amici legis efficiuntur. Ambros. Renati sunt sub lege, non invite, sed voluntarte. now they are for other ends, to glorifie God, to dignisie the Gospel, declare our sincerity, to expresse our thankfulnes. 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 sparkes flie upward. Thus you see how we preach the Law, not in oppo­sition, but subordination to the Gospel, [Page 103]which wee shall shew at large after­ward.

Let it be then in the last place to exhort you all, Ʋse. 3 that you would judge of the Law aright, and then let it be your care to maintaine it. Let not Moses take place of Christ; but yet make a right use of Mo­ses. When workes and obedience come in the right place, the Law in the right place, then is it holy, iust, and good: But if we use it as our life, then we tram­ple the blood of Christ under foot, and make his life and death in vaine; let the servant follow the master, Moses Christ, the Law Grace, obedience faith, and then 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 libertie. Oh beware that the great things of Christ doe not make you more carelesse! take heed of abusing mercy. It were a sad thing if we should abuse the Grace of Christ. The Iustice of God prevailes with others, oh! but God would have his bowels, his mer­cies to prevaile with you, Rom. 12.1. I be­seech you through the mercies of God, offer [Page 104]up your soules and bodies a living sacrifice. Saints reasonings are from ingagements of mercy, to inlargements in duty, 2 Cor. 5.14. and 2 Cor. 7.1. Having such pre­cious promises, let us purge our selves from all corruption of flesh and spirit. None but venemous spirits, will spider-like sucke poison from such sweets, draw such conse­quents from mercy, as may be incourage­ments to sin.

It were a sad thing, 1 1. if we should bee more slacke 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 ingagements? this should heighten, and doth this lessen your ingagements? this should quicken, and doth it dead your hearts? it should inflame, and doth it coole your spirits? what a sad thing is this? but worse,

2. 2 If we should draw arguments to sinne by mercy: shall that become a spur, which should be the greatest curbe? Shall we sin because grace abounds? Rom. 6.1. There is mercy with thee that thou mayest be feared, saith the Psalmist: not [Page 105]that I may sinne, but serve. You that the Law hath sent to the Gospel, let the Go­spel againe send you to the Law; studie now your dutie: abundance of mercy cals in for abundance of dutie. If God had not abounded in mercy, what had be­come of us? And hath he abounded in mercy? Oh then let us abound in dutie; obey for Gods sake who gives his Sonne; for Christ sake who hath given himselfe, that you might give your selves to God. Obey for faiths sake, which is dead with­out obedience. It is the cry of faith, Give me children, else I die. Obey for professions sake: adorne the Gospel of our Lord and Saviour Iesus Christ. Non praestat fides, quod praestitit in­fidelitas. What a shame it should be said of us, that faith cannot doe that which infidelitie is able to doe? What will Turks and Mahumetans say, Ecce quales sunt qui Christum colunt! Behold, these are the servants of the cru­cified God! they professe Christ, and yet will sweare, yet will sinne against Christ. What will Papists say? These are they which preach faith, and yet strangers to obedience, and live in sinne. Rom. 8.4. Let the righteousnesse of the law be fulfilled in us; not walking after the flesh, but after the spirit, Rom. 4.8. The law is a Royall [Page 106]law; James 2.8. [...]. Lex regia est via Regia, quae obliquis viarum di­verticulis opponitur. Beza. If we observe the royall law accord­ing to Scripture, saith Iames, you doe well, Iames 2.8. It is a royall law; live royal­ly above the ranke of men in obedience. Receive not the grace of God [...]. frustra. hoc est, nullo fructu, ve­stro damno. in vaine, 2 Cor. 6.1. If ye receive it not in vaine, you will have power to will, and power to doe; you will prize grace, and walke 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; passe the time of this life in the wildernesse of this world under the conduct of Moses; but let none but Ioshua bring thee over to Canaan the promised Land.

It agrees thus farre 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 con­demne you, even Moses in whom you trust, Ioh. 5.45. Ioshua was a type of Christ; his name signifies so much: he was Iesus, so called, Heb. 4.8. If Iesus, that is, Ioshua, could have given them rest: Moses must lead the children of Israel through the wildernesse; but Ioshua must bring them into Canaan. So while you are in the [Page 107] wildernesse of this world, you must walke under the conduct of Moses; you must live in obedience to the law, but it is not Moses, but Ioshua; not works, but faith; not obedience, but Christ must bring you into Canaan. Doe what you can while you live; but be sure to die upon Christs 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 conforme 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 downe 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 downe those many erroneous Opinions that are on foot against it.

The Position is this.

That there was no End or Ʋse 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 then 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 shew you the chiefe and principall ends for which the Law was promulged, or given.

2. We will shew 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 Obiections which may be made against this Po­sition.

4. We shall in a few words summe up all in some briefe Application.

1. My first worke is to summe up the chiefe and principall ends for which the law was given or promulged.

There are two maine ends for which the law was pro­mulged. Duplex usus legis Politicus. 1 Tim. 1.8.Theologicus. 1. One was politicall. Ʋsus Theologicus, vel est 2. The other Theologicall or Divine. in justificandis. vel in justificatis, &c. de quibus consule Chem. de usu legis.

1. The first, viz. the poli­ticall use of it, which the Apo­stle seemes 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 lawlesse 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 politicall 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 two-fold.

• 1. In those who are not justified.
• 2. In those who are justified.

1. In those that are to be iustified, 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 Glasse to discover the defects of them, that so we might be kept humble and flie to Christ; where there is mercy to cover, and grace to cure all sinne.

Thirdly, as a restrainer and corrector of sinne.

Fourthly, as a reprover of sinne, 2 Tim. 3.16.

I shall for the present but lay downe the principle and maine ends, for which the law was promulged.

1. To restraine transgression; to set bounds and banks to the cursed nature of man fallen; not onely by discovering sin, but the wrath of God; tribulation and anguish to every soule who doth evill, Rom. 2.8, 9. We read in Gal. 3.19. That the law was added because of transgression. And this place Hierome and Chrysostome understand of the restraint of transgressi­on. The law may restraine sinners, though it cannot renew sinners; it may cohibit and bridle sinne, though it cannot heale and cure it. Before God gave the law sinne had a more perfect reigne; by rea­son [Page 111]of the darkenesse of mens understand­ing, and securitie of their hearts, Rom. 5.13, 14. Death reigned, and so sinne from Adam to Moses. As the Apostle sheweth. And therefore God might give the law to discover, not onely that they sinned in such courses wherein they walked; but to discover to them also that heavie wrath of God which they drew upon themselves by sinne, which might worke so farre as to restraine men in the course of sinne; and to hinder sinne that it could not now have so compleat, and uncon­trolled a dominion and reign in the soule. Though it did still reign, for restraining grace doth not conquer, though it doth suppresse and keepe downe sinne; yet it should not have so full, so compleat, so uncontrolled a dominion in the soule: the sinner should be in feare, and that will serve to restraine men in wayes of sinne, though not to renew the sinner.

If God had not given a severe and ter­rible law against sinne, such is the vilenesse of mens spirits, they would have acted all villany: the Devill would not onely have reigned, but raged in all the sonnes of men. And therefore as we doe with [Page 112] madde Beasts, Wolves, or Lions, &c. we bind them up in chaines, that they may not doe that mischiefe, which their in­clinations carry them to: so the law chaines up the wickednesse of the hearts of men, that they dare not fulfill those lustfull inclinations which are in their hearts to doe.

And blessed be God that there is this feare 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 Ab­solon to his father, a Saul to himselfe, a Iudas to his master: for what one man doth, all men would doe, were it not for restraint upon their spirits. Naturally, sinne is past both sense and shame too: there would be no whoe, no stay, no banke or bounds to sinne; every man would be as a devil to another; and there­fore we have cause to blesse God, that he hath given a law to restraine 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 [Page 113]men by it, there would be no safetie; the fields, the streets, your houses, your beds, would have beene filled with bloud, un­cleannesse, murder, tapes, incests, adul­teries, and all mischiefes. If therefore no law, Thou shalt not murder; men would make every passion a stabbe: if no law, Thou shalt not steale; men would think theft, cousenage, cheating oppression, good policy, &c. and the best life ex rapto vivere, to live on other mens sweat: if no law, Thou shalt not commit adultery; men would defile their neighbours bed, and commit all wickednesse.

And therefore hath God given a law to set bounds and banks to defend us, a­gainst the incursions, and breaches that sinne would make upon us. He that sets bounds and bankes to the raging Sea, which otherwise would overflow the Land, doth set also bounds and bankes to mens sins, and sinfull affections.

It is no lesse wonder that the deluge of lust and corruption in men, doth not break forth to the overflowing of all banks, then that the Sea doth not breake forth upon us, but he that sets bounds to the one, doth also bound and restraine 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. [...]. &c. 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 chiefly, that the Law might be instar speculi, like to a glasse to reveale and discover sinne, and so the Apostle, Rom. 7.7. Is the Law sinne? God forbid. Nay, sayes he, I had not known sinne but by the Law, for I had not known lust, except the Law had said, Thou shalt not covet. And this the Apostle seemes to speak also, in Rom. 5.20. The Law en­tred that the offence might abound, that is, that sinne might appeare exceeding sinfull.

This is another end, God gave the Law, to open, reveale and convince the soule of sinne. 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 sinne 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 carelesse, did not esteeme of the promise, and the salvation the pro­mise offered; they saw not that necessitie of it. And therefore God gave the Law to discover sinne, and by that our need of [Page 115]the promise, that so the promise and Grace might be advanced. God in giving the Law did but pursue the purpose of mercie he had in giving the promise, by taking a course to make his Gospel wor­thy of all acceptation, that when we were convinced of sinne, we might looke out for, and prize a Saviour; when we were stung with the fiery Serpent, we might looke up to the brazen Serpent — and in this God did but pursue the designe 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 guiltie, that is, sensible of their own guilt, for we were no lesse guiltie 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 sinne, Per legem peccati agni­tio, per evan­gelium pec­cati aboliti [...]. Alsted. &c. So in Rom. 4.15. Where there is no Law, there is no transgression, that is, no transgression doth appeare, where no law to discover it, or no transgression will be charged upon the conscience, where no Law to discover sin; And this seemes to [Page 116]be excellently set out in Rom. 5.13, 14. Ʋntill the Law sinne was in the world but sinne is not [...]. Beza, non putatur: alii, non consetur, non aestima­tur: vetus interpres, non imputa­tur. imputed where there is no Law, neverthelesse, death reigned from Adam to Moses, &c. The meaning is, there was no lesse sinne, or guilt and death before the Law then after, sinne reigned, and death reigned over all the sonnes of men, and it reigned the more, because it reigned in the darke, there was no Law gi­ven whereby to discover and reveale it to them, and to help to charge sin upon them. And so he saith; Cum aperte proponeretur lex, clarum fuit pecca­tum, cum ta­cite, pecca­tum minus compunxit conscientiam. Ante legem propositam nemo pecca­vit ad simili­tudinem A­dae, qui de fructu com­medit ipsi externa voce prohibito. Cham. my­ro. in loc. Sinne is not imputed where there is no Law, that is, though sinne and death did reigne, yet men were secure and carelesse, and having no Law to discover sinne to them, they did not charge their hearts with sinne, they did not impute sin to themselves. And therefore God re­newed the Law, and promulged the Law in Mount Sinai, to discover and impute sinne to men, to charge them with sinne. I will give it you in this similitude. Sup­pose a Debtor to owe a great summe of money to a Creditor, and the Creditor out of meere mercy should promise him to forgive him all the debt, yet after this should send forth Officers to Attach and Arrest him, one would thinke surely this [Page 117]man is contrary to himselfe, he hath re­pented of his former promises, when yet he is the same and repents of nothing, one­ly 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 clearely appeare, that he may be more thankfull. 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 carelesse, and though they were guiltie of sinne, and so lyable to death, yet being without a Law to evidence sinne 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 sinne, not that he in­tended the sentence should take hold, for then God should be contrary to himselfe; but that hereby guilt being made evident, our mouthes stopped, we might fall down and acknowledg the greatnesse and riches of free grace and mercy. And thus it was in Iob: as you see fully in Iob 33.16. to the 31. Gal. 3.22. The Scriptures con­cluded [Page 118]all under sinne, that the promise by faith, &c. might be given to them that be­leeve.

4^ly. The Law was given for a direction of life, a rule of walking to beleevers. And this I shewed 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 burthen is taken away, yet not for obedience; And if it were needfull I might pursue to strengthen this to you.

The morall Law is perpetuall 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 cleare as the light, and surely to be free from obedience, is to be servants unto sin, as I have shewed at large.

Fiftly, The Law was given not onely as a Director for duties, but as a glasse to discover the imperfections of them, that so we might be Kept humble and vile in our owne eyes, and that wee might live more out of our selves, and more in Christ, that we might flie to Christ upon all occa­sions, as a defiled man to the fountaine, to be washed and cleansed, in whom there is [Page 119] 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 sinne, even to the Saints, Isay, to discipline, and reprove them for it, 2. Tim. 8.16. All Scripture is profitable for doctrine and reproofe, and this part of Scri­pture especially for these ends, to be instar verberis to correct and chastise wanton­nesse, to reprove and correct for sin.

Seventhly, The Law was given to be a spurre 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 wayes of obedience. And so you see the first thing, the ends wherefore the Law was given.

2. I am now to shew 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 remaine under Grace.

1. It was given to restraine transgres­sions, and it is of the same use now; and takes place to restraine wicked men in sin, though it have no power to renew and change them; feare may restraine, though it cannot renue men; feare may suppresse [Page 120]sin, though alone Faith doth conquer and overcome sin, &c.

The Law may chaine up the Wolfe, but the Gospel changeth the Wolvish nature, the one stoppes the streame, the other heales the fountaine; the one restrains the practises, the other renewes the principles. And who doth not see this the ordinarie fruit of the Law of God now? It was the speech of a holy man, That our Caine hath not killed his brother Abel; that our Am­mon hath not defloured his sister Tamar; that our Reuben hath not gone up to his fathers couch; that our Absolon 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 restraine wicked men, to set bounds and bankes to the rage of mens lustfull 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 reveale transgressions to us, to make sin and misery appear, and by that to a waken the conscience to flie over to Christ. Hence the Apostle, Gal. 3.19. [Page 121] Wherefore serveth the law, why saith hee, it was added because of transgression, till the seed should come, unto whom the Promise was made. Some take seed here for the faithfull, & 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 flie to Christ, and 2. in those who are renued, that they may learne to cast all their faith, hope, expectation, on him still; but whether that interpretation will hold or no, yet this holds firme; that the law doth remaine 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 appeare: So Romanes 5.20. The Law entred that the offence might [...]. Erasm. ut a­bundare, ut amplificare­tur. Beza. ut auctior firet quam priut. a­bound, not only to discover sin, but to make it appear exceeding sinfull. And the Apo­stles words put all out of question, Rom. 7.7. I had not known sinne 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 appeare exceeding sinfull.

So that you see the Law doth still re­main [Page 122]in this use to discover sin to us, I had not knowne 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 sinne before, is sinne now, grace doth not alter the nature of sinne, though it doe free us from the fruits and condemnation of it.

3. It was added to humble us for sinne. 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 glasse to discover sin, must needs upon discovery of it, humble the soule 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 forbid. But the Scripture hath concluded all under sinne, that the pro­mise through faith might be given to them that beleeve. Marke you: there the Apo­stle saith, the law is not against the pro­mises; for those affirmative interrogati­ons, are the strongest negations. And he shews why the law is not against the promise, because it is subservient to the promise: why how that? he shews, be­cause [Page 123]it concluds us under sinne: 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 Schoole-master to bring us unto Christ; he speakes of the same law of which he did before, which seemes by the 22. verse, to be the Morall law: and how is this the Schoole-master, but by lashing us, humbling us for sinne, and driving us to Christ? Or admit that it were the ceremoniall law which were said to be the Schoole-master; yet the Morall law was the rod: the Master doth little without the rod, nor the Ceremony except the Morall law did drive them to the Ceremoniall, which was then Christ in figure, as it doth now drive us to Christ in truth.

And thus the Law still remaines, as an instrument in the hand of the Spirit to discover sinne to us, and humble us for it, that so we might come over to Christ. If the avenger of bloud had not followed the murderer, he would never have gone to the Citie of refuge: if God should not humble us, we should never go to Christ. A tender of Christ, and pardon before men bee humbled, is worth nothing. [Page 124]Men doe by this as those who were in­vited to the Supper; they made light of it: so they make light of a pardon, of the bloud of Christ; but when once God hath discovered sin; when the law hath come upon us as on Paul, with an accusing, convincing, humbling, killing power: Oh then Christ is precious, the promise precious, the bloud of Christ precious. And I conceive this was the maine end God gave the Law after the promise, to ad­vance the promise. Men had not known the sweetnesse of Christ, if not tasted of the bitternesse of sin.

4. The law was given for a direction of life, and so it doth still remaine; 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 lanterne unto our pathes: God hath made you sonnes, and he hath given you an inheri­tance; and now he gives you a Rule to walke by, that you might expresse your thankefulnesse to him for his rich mercy. [Page 125]Your obedience is not the cause and ground of his adoption; but the expres­sion of your thankfulnes & duty you owe to God who hath adopted you. Lex opermn exigit im­pletionem legis, tan­quam con­ditionem anteceden­tem, lex gratiae o­pera non ad­mittit, uifi 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 then the Rule, to dis­cover that our obedience was not the ground of acceptance; but a declara­tion of our thankfulnesse to God who hath accepted us. So that as it doth re­maine 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 worke for your interest, but get an in­terest that you may worke.

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 shewes us but what is good, it gives no power to doe it. It is lex spiri­tualis, a spirituall 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 shews you what is holy, but cannot make you holy, while it is a rule [Page 126] without us; it cannot make us holy, it must be a rule within us.

The law is a principle within us first, and then a patterne 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 conforme your lives without: when the law is once your principle, it then becomes your pat­terne.

5. It was given us as a glasse to dis­cover our imperfections of dutie, and that remaines; 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 your selves, and casts you upon the hold of Christ and the Promises.

And thus in briefe you have seene two of these things propounded, done; you have seene the maine ends and uses for which the law was set up: you have seen how these ends were not onely 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 [Page 127]then we will shut up this first and maine Query with some Application.

We are now to deale with the third thing, the answering of Objections.

1. Obiect. 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 seeme to declare, Exod. 19.4.6. Now therefore if you will obey my voyce indeed, and keepe my Covenant, then 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 performe, even tenne Commandements; and he wrote them upon two Tables of stone. Ier. 31.31, 32. Be­hold, the dayes come, saith the Lord, that I will make a new Covenant with the house of Israel, and with the house of Iudah. Not according to the Covenant I made with their fathers in the day that I tooke 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 [Page 128]had beene faultlesse; then had there beene no place for another. These places seeme to speake very plainly, that the law was given as a Covenant of workes to the Iewes. And as a Covenant of workes 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 then for the clearing of these places, there hath beene laid downe by Divines divers distinctions of Covenants. Some have set downe these three.

1. A Covenant of Nature.

2. A Covenant of Grace.

3. A mixt Covenant consisting of Na­ture and Grace.

Others set downe 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 breake the Serpents head, and renewed to Abraham in the 15. of Gen. but more clearely in Gen. 18.18. In thy seed shall all the nations of the [Page 129]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 Iews, as they interpret those places, Exod. 19.4.6. Deut. 4.13.

Others againe, 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 Iews, meer­ly in way of subserviencie 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 subserviencie of it doth still remaine.

Others there are that say, There were never any but two Covenants made with man: one of Workes, 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 Iews, that it seems to be nothing else but the repeti­tion [Page 130]of the Covenant of workes. 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 diversly 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 sinfull people; Argu. 1 but by this covenant, God was married to such, Ier. 31.31, 32. And therefore could not be a covenant of workes.

That can never be said to be a cove­nant of workes, Argu. 2 which had mercy in it to sinfull men, but this had: it was set up with mercifull purposes, with subservi­encie to the Gospel, as the Apostle shews at large in Gal. 3. Ergo.

If the law were given as a covenant of workes, Argu. 3 then were it opposite, and contrary to the promise; but that the Apostle shews it is not, Gal. 3.22. Is the law against the promise? God forbid. But if it were set up as a covenant of workes, [Page 131]then were it diametrically opposite to it; for if of works, then 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 shews the law was added to the promise, Gal. 3.19. Now if it had beene added as a Covenant, then it would overthrow 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 cleane overturne grace, and overthrow 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 beene to be justified partly by working, partly by beleeving; for that overthrowes the freenesse of the pro­mise, If of workes, then 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 helpe 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 shews that the law which was foure hundred and [Page 132]thirty yeares after the promise, could not disanull or make the promise of none effect. But if God had set up the law as a cove­nant, it would have disanulled 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 seeme by giving the law after the promise, to repent of his former mercy, and by this to cancell, or repeale 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 sweares, 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 shewed mutability in Gods will, or contradiction in his acts, which cannot be. And therefore it could not be a covenant of workes.

If it were Gods purpose to give life and salvation to the lost sonnes of men by a covenant of Grace, Argu. 6 then he never set up the law as a covenant of works for that end. But this was his purpose, &c. as the Apostle in Gal. 3.18. If the inhe­ritance be by the law, then it is not by the [Page 133]promise; but God gave it to Abraham by promise, &c. As if he had said, It was ne­ver Gods 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 workes, Argu. 7 then were the Iews under a different co­venant from us, and so none were saved, which the Apostle gain-saies, Act. 15.11. We beleeve 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 & unsutable: but the law was utterly unserviceable and unsutable to this End, to give life and salvation: the Apostle tels us, the law could not doe it, Rom. 8.3. And in Gal. 3. If there had beene a law given that could have given life, which implies it could not doe it, and therefore God never set it up for that purpose.

It could never suit with Gods heart to sinners to give a covenant of works after the fall; because man could doe nothing, Argu. 9 he was dead, &c. Besides, it was con­trarie [Page 134]to the nature of a covenant, man was impotent, and could not stand a party in covenant with God.—

Besides, if you doe but consider the nature of a covenant of workes, 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 workes is a cove­nant betweene 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 covenāt might be made with enemies; but there could not be a cove­nant of works made, for that is a cove­nant betweene friends; and such we were not after the fall.

2. The Covenant of works was a Co­venant, wherein each party bad his work; It was a conditionall Covenant we had something to doe, 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 tearms, to performe [Page 135]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 workes which God made with the Iews.

Obiect. But you will say; Obiect. A Covenant it was, and so it is called: And if it were a Covenant, then 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 Iews 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 [Page 136]be any medium, betweene workes and Grace, the Apostle speaks that plainly, if of works, then not of Grace. If they had been to doe any thing in relation to life, though never so small, and though the Gospel had been to doe 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 mans 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 aske but a penny of us, to the purchase of a kingdome, though he should give us the rest, yet would that penny hinder it from being a meere gift and grace. So it is here, &c. And therefore a middle Covenant I cannot allow it.

There are two other opinions which I wil propound to your thoughts: Some that thinke it neither a Covenant of works, nor of Grace, but a third Covenant distinct from both; others that thinke 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 [Page 137]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, doe say there are three distinct Covenants, Foe [...]us. 1. Naturale.2. Gratui­tum.3. Subservi­ens. which God made with mankinde. 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 Commandements, with promise of a blessed life in Paradise if he obeyed, threat­ning eternall death if he disobeyed the command, and to this end, to declare how vertue pleased, and sinne displeased him.

2. The Covenant of Grace, whereby he promiseth pardon and forgivenesse of sinnes, and eternall life, by the blood of Christ, to all those that should embrace him, and this to declare the riches of his mercy.

3. The Subservient Covenant, which is called the old Covenant, whereby God did require obedience of the Israelites, to the Morall, Ceremoniall, and Iudiciall Lawes, upon promise of all blessings in [Page 138]the possession of Canaan, and threatning 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 Messias 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 sinne, till that time that he should send the Spirit of Adoption into their hearts, and governe 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 vvhich the Ievvs vvere, is shevved at large (by the Author named) to be a third and distinct Covenant, betvveen the Cove­nant of Nature, and the Covenant of Grace. And vvho ever vvill have recourse unto that Tractate of his shall see he layes dovvn 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 vvho have not the Author by [Page 139]them, And others if they had it could make no use, neither receive any benefit of it, for their sakes chiefly. 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 shew 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 generall is the same; Doe this, and Live.

4. That the promise in the generall is the same too; Paradise and Canaan.

These are the agreements. We will now shew 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 it selfe, but obliquely and per accidens: but the old Co­venant, or the subservient Covenant, doth properly, and per se, bring unto Christ, for [Page 140]it was the true and proper scope which God aymed at in giving of it. ‘God did not make the Convenant of Nature with man, that he being burthened with the weight of it should goe to Christ. In gi­ving that, God aymed 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, then that man being convinced of his weaknesse, and im­potency might flie 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 ingraven 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 eternall, 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 principall use nor lesse principal, but the old Covenant in his lesse princi­pall end had, Exod. 20.20.

6. The Covenant of nature was ingra­ven 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 mankinde fallen.

And these are the maine agreements and differences between the Covenant of nature, and this subservient Covenant: We come now to shew you the differen­ces and agreements that it hath with the Covenant of Grace.

1. They agree that God is the Au­thour of both.

2. That both are contracted with fallen man.

3. That both doe discover sinne.

4. That both doe bring to Christ.

5. That both are contracted by a Me­diatour.

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 righteousnesse: But in the Covenant of Grace, as par­doning sin, and renuing holinesse 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, Beleeve and thou shalt be saved, &c.

3. They differ in the Antiquitie. The Promise was more ancient then the Law. It is said the Law was added to the Promise, and that 430. yeers 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 Child-like inclination of spirit, by more freenesse and naturalnesse of soule.

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 terrifie 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 shewes the way of ser­vice, but gives no strength to service; this doth both shew 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 seemes a Rationall opinion, [Page 143]though it want the number of maintain­ers. The Reason in this opinion seemes to be this. The Law is said to be a Covenant, as I have shewed in divers Scriptures, and if so, either a Covenant of Workes, 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 workes, that I have shewed 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 workes is not capable of: besides, when they had broken this, they were not to be cast by it, but had liberty of appeale from the Law to the Gospel, from Gods Iustice offend­ed, to Gods Mercy pardoning and cover­ing, as you see they frequently did, when they implored mercy and pardon, for his names sake; For thy name sake for give, and for thy name sake cover: under which Ex­positions Christ was darkely shadowed out.

Againe, if it were a concluding Cove­nant of life and death, then could they have had no mercy, no pardon, they must [Page 144]needs have perished; but against that the apostle speaks act. 15.11. We beleeve through the grace of Christ to be saved even as they: Nay, and then it had been utterly inconsi­stent with the Covenant of Grace. Then 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 shewed 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 therfore 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, then 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 doe generally reckon up this as one part of our freedome that wee have by Christ, to be freed from the Law as a Co­venant, and if the Law were a Covenant of Grace onely more Laegally dispensed, and under more Legall administrations; it [Page 145]might seeme better to say, wee are freed from the Legall administrations of it, then 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 onely pro­pound you the reason this opinion holds out.

And if it be neither a Covenant of works, nor a Covenant of Grace, then must it of necessitie 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 then God should have contradicted himselfe, over­throwne his owne purpose, repented of his owne promise which he had given be­fore; and therefore it is called a subservi­ent Covenant, which though it stand up­on opposite tearms, 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 & Gods blessing there, in obedience to it, and not to heaven, for that was promised by another Covenant which God made with thē before he entred this. And this is the reason that this first opi­nion [Page 146]holds forth, which I desire modestly to propound, not yet seeing wherein it may be iniurious to holinesse, or disagree­ing to the minde of God in Scripture.

2. There is a second opinion, in which I find the greatest Number of most Holy and learned Divines to concurre, 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 Workes and Grace: but it was the same Covenant for nature and kind under which wee stand under the Gospel, even the Covenant of Grace, though more Le­gally dispensed to the Iewes; 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. de 3. foed. Heb. 7.43. Oeconomia foederis Gr. in v. T. fuit onerosa, operosa. Alst. but in degrees, say some, in the Oeconomy and externall administrations of it, say others, the Iewes were under in­fancy, therefore Paedagogy. 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. [Page 147] yeeres 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 administred, shadow­ed, and darkned with shadowes, this more perspicuously and clearly; that was more Onerous and burthensome, this more ea­sie and delightfull; that in respect of the legall administrations did beget to bondage, this to Son-like freedome. As you may clearely 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 utrum (que) 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, onely differing in the Oeconomy, and diverse administrati­ons of them. That they were the same Co­venant for nature and kind, is alleadged that in the 1. Lu. 72.74, 75. To perform the mercie 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 [Page 148]grant unto us, that we being delivered out of the hands of our enemies, might serve him without feare, in holines and righteousnes all the dayes of our life.

I will give you for brevity, the full draught of their thoughts, who maintaine this second opinion in these five particu­lars.

1. There was never any more then two Covenants made with mankinde, which held out life and salvation: The first was the Covenant of Workes, 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 workes since the fall, hee puts us now to beleeve without working for life.

3. That yet all Adams posterity they lie under the Covenant of workes, as A­dam left them after his fall, till they come over to Iesus Christ.

4. That the law was never given as a Covenant of works, but added to the pro­mise, by way of subserviencie to the co­venant of grace.

5. That though the law was given [Page 149]with mercifull purposes, and subservient to the covenant of grace; yet it seemes to come handed to us, as though it were the repetition of another covenant of workes 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 clear­nesse; from Adam to Moses it was very darke and obscure; from Moses to the time of the Prophets the light began to appeare. After the Prophets when Iohn began his Ministery, then the light was more clearely revealed, under the Mini­stery of Christ, Chameron. who revealed the bosome counsels of his Father, there were more cleare and glorious manifestations of it. After Christs resurrection and the send­ing of the Spirit, the booke 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 [Page 150]covenant of grace, in respect of the full, cleare, and ample discovery of it: the sha­dowes which before obscured it being ta­ken away; and the whole platforme of Gods designe of saving man by meer grace so clearely discovered, that he that runnes may read it.

That which stood upon opposite tearms to the covenant of grace, Obiect. 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 workes.

But the law stood upon opposite terms to the covenant of grace, Ergo.

That it stood upon opposite termes 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 beleeving: if you doe consult with these places, Levit. 18.4, 5. Ye shall keepe my statutes, and my iudgements, which if a man doe he shall live in them. Ezek. 20.11. I gave them my statutes which if a man doe 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 doe not live by obe­dience: [Page 151]there is much difference be­tween them.

Therefore lest this might put it off, see more plainly, Rom. 2.13. For not the hearers of the law, but the doers of the law shall be iustified. And that the Apostle speakes here of the morall law he shews after, vers. 21, 22. where he discourseth of some branches of the Morall law: So Rom. 10.5, 6. For Moses describeth the righteousnesse 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 righteousnesse which is of faith speakes thus: Whosoever beleeves on him, shall not be ashamed, vers. 11. So that the law you see by these places seems to stand upon opposite termes to grace. And this is the Objection which you see I have raised to the height: and if this be cleared, then all is done, &c.

Now against these I might oppose di­vers other Scriptures, which seeme to speake against it. Gal. 3.11. But that no man is iustified by the law it is evident, for the iust shall live by faith. Againe, Gal. 3.21. If there had beene a law given that could have given life, verily righteousnesse [Page 152]had beene by the law: that is, if the law had beene able to justifie 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 iustified, Gal. 3.10. Who ever are under the workes of the law, are under the curse: and if under the curse, who ever look for life by obedience to the law, then surely God did not set up this with this end, that we should have life by obedience to it. The law entered that sinne might abound, saith the Apostle, and if the Law was given to shew the widenesse, greatnesse of sinne; then surely not that we should be justi­fied by obedience to it, &c. Besides, It was given foure hundred and thirty yeares 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, then had God beene contrary to himselfe, change­able in his purpose, and repented of his former mercy; but not this, therefore not the other.

Besides, God could not expect that we should doe, that we might have life; be­cause we were to have life before we [Page 153]could doe: Christ saith, Quod mo­veor exili­ter ad te, non nisi a te Do­mine. Chrys. Without me ye can doe 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 Sonne hath not life: and dead men cannot work: we could not doe that we might live, see­ing we were to be made alive that we might doe.

Againe, God never purposed life upon obedience, because he had decreed another way to conferre life upon men; this you see plaine, Gal. 3.11. where the Apostle debates the same thing, But that no man is iustified by the law it is evident; Why, how is that evident? because, saith he, the iust 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 seemes as if the law did require us to do, and promise life to doing: and if so, certainly the law stands upon opposite tearmes to grace; and therefore can neither be a covenant of grace, nor subservient to it. And if they doe not stand upon opposite tearms, how shall we understand this, Doe this and live? For the reconciling of this oppositi­on, [Page 154]and unfolding the meaning of Doe this and live, I will lay downe sixe or seven particulars to be considered of.

1. Doe this and live, hath not refe­rence to the morall law onely, but to the ceremoniall also (as in Levit. 18.4, 5.) which was their Gospel; especially if you looke upon the ceremony, not as it is an appendix to the Morall law, but as it carries a typicall relation to Christ, as eve­ry lamb slaine did point out to Christ, and say, Behold the Lamb of God that taketh away the sinnes of the world. The Gospel was darkely administred and shadowed out by the Ceremonie.

2. This was not spoken of the law abstractly, and separately considered; but of the Law and Promise ioyntly; 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 Doe and live by doing; but doe and live in doing; we may live [in] obedience, though we doe not, nor cannot live [by] obedience. We could not live by them, till we had life; but that is not by doing, but by beleeving, as Christ saith, You would not come to me [Page 155]that you might have life; that was not by works, but by grace. If there had beene a law given that could have given life, either life that we might obey, or life upon our obedience; verily righteousnesse should have beene by the law.

4. Some thinke that God after he had given the promise of life, and tendered life upon beleeving, he repeated the covenant of works in the law, to put man to his choice, whether he would now be saved by working or beleeving. 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 triall: and lest they should thinke 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 beleeving; that when they were convinced of their owne impotencie, 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 [Page 156] able to doe any thing towards their own salvation.

5. Others think that Doe this and live, hath reference onely to a temporall 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, then should they live, and live prosperously in the Land of Ca­naan which he had given them: he would blesse their basket and store, Deut. 28. &c.

6. There is another interpretation, and that is, that Doe this and live, though it was spoken to them immediately, yet not terminatively, but through them to Christ, who hath fulfilled all righteous­nesse 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 briefe.

I grant that in the externall view of them (what ever it is in truth) the Law and Gospell doe seeme to stand upon oppo­site tearms, but yet these opposite tearms on which the Law seemes to stand, had its subservient ends to Christ and Grace. For all this was but to awaken them, and [Page 157] convince them of their own impotency, to humble them for it, and to drive them un­to Christ. If indeed we looke upon the Law separately, so it seemes to stand upon opposite termes, and we may answer the question, which yet the Apostle con­cludes, Is the Law against the Promises? God forbid, and say, yea it is against the Promises, as it saith, Doe this and live; for if of works, then not of grace. And there­fore we must so interpret this; Doe 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 looke upon the Law separately, so it stands upon opposite termes and is against the Pro­mise. But if you looke upon it relatively, as it hath respect to the Promise, so these opposite termes have their subservient ends to the Promise and Grace. And that by convincing us of our own impotencie and weaknesse, that we might goe over to Christ and the Promise for life. I shewed 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 burthened with the weight of his worke should goe to Christ, but this was it God aymed at there to have [Page 158]that which was his due from man. But now in the Law God doth require his right for no other end, then that man be­ing convinced of his weaknesse, and impo­tency, might flie to Christ. And therefore though doe this and live be against the pro­mise, yet if you look upon the end where­fore God said so, to discover our weak­nesse, to humble us for it, to drive us out of our selves; 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 seemes 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 fulfill 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, doe this and live, to discover to us our impotency and weaknesse, and stirre up our hearts to looke out after Christ, who hath fulfilled all righteousnesse 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 doe that I may inherit eternall life? Here was his question, &c. You shall see Christs an­swer in the latter end of the 17. verse. If thou wilt enter into life, keep the commande­ments. This was a strange Answer, was the Law a way? wherefore did he then come into the world? or was the young man able to keepe 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 booke 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 beleeve, but here, keep the commandments, yet if you looke now upon the person to whom Christ spake, and the end where­fore, you will see the meaning. The per­son to whom, was a proud iusticiary, one that swelled in a fleshie opinion, that he had kept the whole Law, and therefore should be saved by it, as he tells you afterward. [Page 160] 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 Ioh. 6.28, 29. but he sets him to the Law as a glasse 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 Saviours of them­selves, when they looke for righteousnesse by the Law; Christ bids them go and keepe the commandements, 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 sinne, then 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: Then 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 libertie to the Captive, &c.

So then to conclude; I conceive the op­position between the Law and the Gospel, was chiefly 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 errour and mis­take, it was as hard to bring them from [Page 161] seeking life by their own righteousnesse and obedience to the Law, as to force the Sun from the skie. Not that I thinke they did imagine righteousnesse by the Morall Law alone, for there they could not but see they were cast and gone, but by the Cere­moniall Law with the Morall, God had gi­ven them these Laws, and often said, Do this and live. Therefore they thought by subiection to them to have life. And what they wanted in the Morall, they went to make up in the Ceremoniall, they would do something the Morall Law commanded, and goe to the Ceremoniall for what they could not doe, not that all did so, yet many of them. But this was farre from Gods end, It was their own errour, and mistake, as the Apostle seemes to imply, in Rom. 10.3, 4. They have a zeale to God, but with­out knowledge: for they being ignorant, have not submitted themselves to the righ­teousnesse of God, but went about to esta­blish a righteousnesse of their own; they went about it, but could not attaine it, all this was but setting a dead man on his feet, and this arose from their ignorance, their errour and mistake. They did as poore ignorant souls doe with us, we bid them pray, we bid them obey, doe duties, [Page 162]and poore soules all they doe they doe in reference to justification by them, they spin a thred of their own righteousnesse to apparell themselves with all. Poore souls they can thinke of nothing but working themselves to life: when they are troubled they must licke themselves whole, when wounded, they run to the salve of duties, and streames of performance, and Christ is neglected. So hard it is to be in dutie in respect of performance, and out of dutie in respect of dependance; this is a thing be­yond their reach, to doe all righteousnesse, and yet to rest in none but Christs. Do­mine memorabor iustitiae tuae solius, Lord I will make mention of thy righteousnesse only, and that is mine too, for Christ is made to me, wisdome, righteousnesse — 1 Cor. 1.29.

And thus I have Answered the first great Query, and those obiections that de­pended on it. And may lay down these two Positions as firme Conclusions.

1. That the Law for substance of it, doth remaine as a Rule of obedience to the people of God, and that to which they are to con­forme their walking under the Gospel.

2. That there was no end or use for which the Law was given, but might consist with [Page 163]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 free­dome by Christ, Query. 2 to be free from all punish­ments and chastisements for sinne.

If we do consult with the Scriptures, Answ. they seeme to hold out this to us; That Gods people, such whose sinnes are yet pardoned, may yet beare chastisements for sinne. That they have been under the rod, under the corrections, and chastisements of God, that is plaine; Abraham, David, Moses, and all were, and the Apostle tels us, Heb. 12.6. If we be not chastised, we are bastards and not sonnes, for he scourgeth e­very sonne he receiveth. And that these corrections have been inflicted on them for sin, the Scripture seems to hold forth Lam. 3.34. Wherefore doth a living man complaine, a man for the punishment of his sinne? Let us search, &c. Micah 1.5. For the wickednesse of Iacob, and for the sinne of Israel is all this — Micah 7.9. The Church saith, She will beare the indigna­tion of the Lord, because she had sinned a­gainst him. Nay, it is laid down as a pre­cedent condition, to goe before Gods re­movall of calamities from them, that [Page 164]they were to humble themselves for sin, and turne from sinne 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 iniquitie, what is that? that is, if they would iustifie God in his proceeding against them, if they would lye downe in the dust and owne their punishment, and say, that their sinnes have deserved it, and acknowledge Gods Iustice in afflicting them, then 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 mightie hand of God, and said, the Lord is righteous, that is, he doth iustly 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 sinne un­der affliction, if they were to iustifie God in his dealing, then sure God did afflict them for sinne.

But now against this it may be it will be said, Obiect. 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 doe the same duties with them, they were not to be exempted, they were to humble themselves for sinne, as you see Daniel, Ezra did: and if that sin was not the cause, and those calamities inflicted on them for sinne, then were they to hold forth an untruth, for to humble themselves for sinne as the cause why Gods hand was gone out against them, and to accept of the punishment of their iniquitie, and to declare God is righteous in it; if God did not chastise them for sinne, 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 owne people for sinne, such as was his deare 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 looke into Numb. 20.12. you shall see that this was for sinne, because they san­ctified not God at the waters of Meribah. As he tels them; Because you beleeved not to sanctifie me in the eyes of the chil­dren [Page 166]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 owne heart, yet you see how God did chastise him, his child dies, the Sword should not depart from his house, his owne sonne rose 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 sinne, his murder and adultery. Now therefore the Sword shall never de­part from thy house because thou hast despi­sed me, and hast taken the wife of Ʋriah to be thy wife.

But now against this it may be it will be said, Obiect. 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 Iewes in Sinai, contained in the Morall, Cere­moniall, Iudiciall laws: a covenant which [Page 167]though it stood upon opposite tearmes, yet had it's subservient ends to the covenant of grace. A covenant which God made with israel when they were to enter in­to Canaan, and had chiefly respect unto their good or evill 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 subserviencie unto the co­venant of grace, that when they saw they were neither able to obtaine life, nor outward mercies; nor keepe off death, and temporall 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 ingaging himselfe to blesse them in the Land of Canaan whither they went, if they obeyed his commands; and threatning 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 [Page 168]some interpret those words, Doe 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 denyed the resur­rection, and consequently, I suppose, the immortalitie of the soule: they were men skilfull 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 Commandements, seeing they denied the resurrection: they answered, That it might goe well with them in this life; that they might inherit temporall bles­sings by obedience to it. I wil 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 then they that asked the question. It might be, they who asked the questiō, kept the law for iustification: you read of such a spirit in them, Rom. 10.3, 4. some there were that looked to be iustified by obedience to it: and that was farther from the end of God in giving of it, them to keepe the law that it might goe well with them in this life: of the first [...], there is not [Page 169]one tittle in the Book of God, but for this second there seemes much: You read of something to this purpose in the fifth Commandement, Honour thy father and thy mother, that thy dayes may be long in the land whither thou goest to possesse: and something of it in the second Com­mandement; and a great deale more in the 26. Deut. 16, 17, 18, 19. and wholly in the 28. of Deuteronomie: though un­der these temporals, spirituall things were shadowed and apprehended by those who were spirituall.

It is true, the things that were com­manded and forbidden, were morally good and evill, and so of perpetuall obser­vance; yet the tearmes on which they seeme to be commanded and forbidden, and they obeyed, are gone, which were prosperitie or calamities, good or evill, in the Land which God gave them. And hereupon they are said still upon their disobedience to breake Gods 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 [Page 170] behaviour; Obedience might be the end, but not the ground or motives God had in making it: nor could it be a covenant of workes with reference to life and salva­tion; for that broken, is not capable of re­novation, and renuing; but it is spoken of this subservient covenant, which God made with them, and under which they stood. This I onely 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 Iews were under a different covenant; and that it was such a covenant as is ex­pressed: wherein God promised and be­stowed temporall good upon them, upon their obedience, and threatened and in­flicted temporall 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 Gods choyce people, who were not onely under, but in this covenant of grace, that yet [Page 171]were chastised and afflicted for sinne; Moses, David, Hezekiah, Isa. 38.17.

And therefore this will not be of mo­ment to overthrow this Position, viz. That God doth afflict his owne people for sinne.

Though it should be granted they were under a different Covenant, yet that covenant was not a covenant of works, as I have shewed; notwithstand­ing this covenant, yet were they under the covenant of grace also: yet were they his children, his choyce ones; and they were afflicted for sinne. And therefore notwithstanding this, the position is firm, That God afflicts his people, his children for sinne.

But to take away the occasion of that simple Cavill, that these are places al­ledged out of the Old Testament, and therefore prove nothing to them, though I am farre from allowing of any such exceptions, because they are full of danger, & lead you upon more rocks then you can yet discerne. The Harmonie of Scripture must be preserved, it is one way to find out truth in doubtfull points; and it is the work of the Ministers of the Gospel; the great worke, to discover and [Page 172]preserve the Harmonie of them; and not to make one piece of Scripture to quarrel and clash against the another. Certainly there is a sweet Harmonie, and agree­ment betweene the Old and New Te­stament; God is the same in both, And had we wisedome, we should see the mutualnesse, subserviencies, and agree­ments, even in those places that seeme opposite.

But that you may not have, or rather take an occasion of exception; we will from the Old goe downe to the New Testament, and see if the same position be not confirmed there also: I thinke we shall find them both to speake one lan­guage in this point.

Looke into 1 Cor. 11.30. the Apostle having before told them of the fearefull sinne of prophaning the Lords Table, and unworthy partaking of this Ordinance; he tels them at last; That though they did not take notice of it, yet this was the great cause of that sicknesse, weaknesse, death, which God had inflicted on them, and now reigned among them — for this cause, viz. unworthy partaking, ma­ny are weake and sickly among you, and many are fallen asleepe. Can you have a [Page 173]clearer place? here is affliction and pu­nishment set downe; here is the sinne set downe: and lest all this should not be enough, he tels them, for this sinne is this punishment: For this cause many are sicke.—

But you will say, Obiect. this was not spoken of Gods people; those of whom this is spoken, were unworthy partakers of the Sacraments; but Gods people cannot be unworthy pertakers of it, Ergo.

For the answer of this we must know there is a two-fold unworthinesse: 1. Answ. Duplex in­dignitas, 1. personae, 2. tractati­onis. the unworthinesse of the person: 2. the Vn­worthinesse of present disposition. 1. Vn­worthinesse of the person, and that is when a man comes without his wedding gar­ment, unjustified, unsanctified, and thus Gods people cannot be unworthy, this is state-unworthines. 2. There is unworthi­nes 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; habituall preparatiō there may be, & yet want actu­all, which lies in examination, excitation of our graces, as the Apostle speakes, Let a man examine himselfe, and so let him eat, &c. the want of which may make a man [Page 174]an unworthy receiver. As may be seene 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 habituall (their hearts were prepared to seeke God) but they wanted actuall, they were not prepared ac­cording to the Preparation of the Sanctu­arie. Gods people may have habituall, yet may want Sacramentall prepara­tion.

2. But secondly that they were Gods people you may see in the 32. vers. you are chastned of the Lord, that you may not bee 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 speakes plaine enough, &c. Let us see fur­ther. Rom. 8.10. Look into the 8. Rom. 10. If Christ be in you, the body is dead because of sinne, where the Apostle shews, that death is the effect of sinne, and though you be in Christ, yet you must die because of sinne, sinne brings death, &c. And that also in the 12. Heb. Heb. 12, 6, 7, 8. 6.7.8. speakes some thing, He scour­geth every sonne whom he receiveth: what [Page 175]sonne is he whom he chastiseth not? And wherefore doth he chastise them? because they are sonnes? that cannot be the reason but because they are sinners; correction though not ever, yet here sure implyes offence. So 1. Pet. 4.17. 1 Pet. 4.17 Iudgement 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 testimonie, that he had kept the Name of Christ, and had not denyed the Faith of Christ; but yet there were some sinnes among them, that God bid them repent of, least otherwise hee come against them, where he shews their sinnes should bring calamitie if they repented 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, &c. All these they happened to them for examples and admonitions to us: And why admonitions to us, if that wee must not share with them in the same stroakes, if we went on with them in the same sinnes?

Thus I have given you a taste of some places that seeme to hold out this trueth firmly to us, That Gods people may be cha­stised for sinne, or that God doth chastise his people for sinne.

Now we will come to draw forth their [Page 176] strength, and see if they be able to stand out against the strength and clearenes of this trueth: wee will first begin with some of their Cavills, which are their Forlorne hope, and then we will come to the maine body of their Arguments, and shall leave a Reserve of strength to come up after all, and make the victory of trueth more com­pleat and perfect. First, to begin with their Cavills.

God, Cavil. 1 Dr. Cr. in his Christalone exalted 33.34. pa. say they, doth not afflict his peo­ple for sinne, but chastise them from sinne: The father doth not give his childe Phy­sicke to make him sicke, but to take away bad humours, to prevent or remove disea­seases.

Now this I call a meere Cavill. Answ. Affli­ctions have respect both to time past, and time to come. God doth both afflict his people for sinne, and chastise them (to use their phrase) from sinne; 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 owne si­militude; he gives him physicke not to increase his bad humors, but remove them; We grant it and say, God doth chastise for [Page 177]sinne, not to increase sinne, but to remove sinne; but yet say, as the bad humours are the cause, he gives him the physick, for if there were no bad humours, there were no need of physicke: So sin is the cause of the affliction, if there were no sinne, there might be no affliction. And if the father may give physicke for the purging out bad humors, before they doe breake out, much more for the correction of them, and cure of them when they doe break out: So if God may afflict men for the purging out a sinfull disposition, much more may hee correct them for the breaking out of this disposition. Indeed their mistake is here, they look upon afflictions, meerly as Phy­sicke, which yet you see doth not stand them in great stead. Afflictions they are medicines and rods; Micah 6.9. Iob 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 doe looke upon them as Physick only, Physick hath a double respect, 1. to our present di­stemper, to purge out that, and so afflictions are for sinne: 2. to our future health, to recover or gaine that, and so afflictions are from sinne.

A second Cavill is this. Cavil. 2 But you will say we confound things, and set down that [Page 178]for a cause which is but an occasion, God may take occasion from sinne to chastise his people, when yet their sinne is not the cause wherefore they are chastised. For instance; Davids sinne of numbring the people, upon which God did bring a pe­stilence upon Israel; Davids sinne was not the cause of it, Israels sinne was the cause; Davids sinne 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 Davids sinne was not the cause of procuring, but the occasion God tooke of inflicting this judgement on them.

The like may be said of Hezekiah his sinne in glorying in the riches of his trea­sure, and the strength of his Magazine, as you see in Isa. 39.2. He shews all his riches to the Ambassadour 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 shewed 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 carry­ed [Page 179]into Babylon. Now this particular sin of Hezekiah, for which God seemes to threaten this calamitie, 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 no more guiltie of confounding things then we are. Cer­tainly, the want of cleare 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 sinne, may sometimes be said rather to be the occasion, then the cause of an affliction.

2. That yet we say, Sinne is not only an occasion, but it is oftentimes a cause, not only of chastisement in generall, but of this or that particular Castigation. As you see, 1 Cor. 11.30. For this cause many are weake, and many are sicke, and many are fallen asleep. So Psal. 39.11.

3. And for those Allegations, I con­ceive [Page 180]they will but afford them little suc­cour. As for the last, that of Hezekiah, we are so farre from thinking that parti­cular sinne of his to be the cause, that we wil not admit it to be the occasion of those calamities threatned. We grant it to be an occasion of the prediction, but not of the punishment. By his sinne God takes occasion to foretell the calamitie which he had decreed, but this was no occasion either of the decree it selfe, or of the evill de­creed. And for the other, that of David, it was not meerely an occasion taken, but there was an occasion given by Davids sinne. It was not only an occasion, but a cause too; if Israels sinnes were the deser­ving, Davids sinne was the appearing cause; if Israels sinne did procure this, yet Davids sinne gave the finishing and con­cluding stroke. Not only his sinne in num­bring of them, but the omission of that dutie which God required, when they were to be numbred, which was, Every head that was numbred to give an offering to the Lord, that there be no plague among them when they were numbred, 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 [Page 181]these Cavils which are made, we will come to their maine body of Arguments.

The first Argument, Arg. 1 whereby they would prove that God doth not punish for sinne, is this, If God doe take away the cause, then he takes away the effect also. Sinne is the cause of all punishment, pu­nishment is the effect of sinne; now if God doe take away the cause which is sinne, then the effect which is the punishment of sinne: if the body be removed, the shadow must be gone too: sinne is the body, and punishment the shadow, take away sin, and the punishment must needs be taken away. And this seemes to be implyed in that phrase which is used in Scripture for pardon of sinne; I will remember your sinnes no more, that is, never to condemne you for them, nor to obiect them against you, nor yet to punish you for them; where he pardons sinne, there he forgives the punishment.

And this seemes to be granted in the thing it selfe, pardon of sinne: what is par­don of sinne, but a removing of guilt? what is guilt, but an obligation and bind­ing us over to punishment: Spirituall, tem­porall, eternall? And therefore if God [Page 182]take away the guilt of sinne, then doth he take away the punishment also.

For the Answer of this, Answ. we are to distinguish of punishments. 1. Tempo­rall. 2. Spirituall. 3. Eternall punish­ments.

1. For Eternall punishments, so all a­gree, that they can never lay hold on those whom Christ hath set free, those I say, whose sinnes he hath pardoned.

2. For Temporall punishments as they have relation or subordination to eternall punishments, so we are freed from them also.

3. Nay, thirdly, we are freed from all Temporall 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 sinne.

2. As they are satisfactions for sinne; eithersatisfaction by way of purchase, or satisfaction by way of punishment. We say Gods 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 meere fruits of sinne, or as meerely penall, for so they are parts of the curse, [Page 183]and so inflicted upon wicked men, but not so inflicted upon the Godly, all their trou­bles are fruitfull not penall troubles.

4. As they are the effects of vindictive justice, and not of fatherly mercy, so we are freed from all temporall punishments for sinne; 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 holinesse, 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 Gods ju­stice to the full, then cannot God in iu­stice punish us for sinne, (that were to re­quire the full payment of Christ, and yet to demand part of us) But Gods justice is fully satisfied in Christ, &c. Ergo.

I grant Gods justice is fully satisfied in Christ, Answ. he can require no more then what Christ hath done and suffered, he hath a­bundantly satisfied; And therefore, farre be it from any to say that God doth cha­stise his children for sinne, for satisfaction of his justice, Christ hath done that, and hath left nothing for us to beare by way [Page 184]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 sinne, but for castigation and Caution, to bring us to mourne for sinne committed, and to beware of the like.

But secondly, 2 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 sinne, 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 sinne. Christ endu­red the great showre of wrath, the blacke and dismall showre of displeasure for sin; that which falles upon us, is a Sun-shine showre, warmth with wet, as wet so warmth, of love, to make us fruitfull and humble, he dranke the dregs of that bitter cup, so much as would damne us, and left so much for us, as to humble us. That which you suffer for sinne, is not penall, a­rising from vindictive justice, but medici­nall, arising from a fatherly love. It is thy medicine, not thy punishment, thy chastise­ment, not thy sentence, thy correction, not thy condemnation. In briefe then, God may chastise the Saints for those sinnes [Page 185]for which Christ hath satisfied, and he himselfe 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 doe it for the terrour 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 deale thus with friends, what shall become of enemies? If iudgement begin at the house of God, where shall the wicked appeare?

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 sinne, and spare his own, wicked men would say he were partiall, he respected persons, and therefore to declare he is just and impartiall, he will chastise his own.

3. To remove scandall. 3. Ad re­movenda scandala. The sinnes of the Saints, they bring scandall upon Re­ligion, their sinnes are the sinnes of pub­lique persons, every one stands for many. God was more dishonoured by Davids [Page 186]uncleannesse, then by all the filth of So­dome, the wayes of God were blasphe­med thereby, as the Prophet tels 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, lest sinne should spread: the Apo­stle sets downe this at large in the 1 Cor. 10. from the 5. to the 12. Lots 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 owne good here, and fur­therance of their salvation hereafter: their good here, 1. To humble them more for their sinne: when sinne comes clad and arrayed with a crosse, or sad affliction, then it workes deeper for humiliation; afflictions draw mens thoughts inward, as the wicked, so the godly have some­times a carelesse care, that can heare the indictments of sinne, and yet not lay sinne to heart; and therefore God opens their eares by discipline; In their moneth you shall finde them: Schola crucis, est schola [Page 187]lucis: Gods house of correctiō, is his school of instruction: when an affliction is upon us, we are then ready to listen to the in­dictments of sinne, the checks of consci­ence, the reproofes of God; and will be ready to lye downe, and humble our selves under them: that's one end. 2. To work the heart at further distance with sinne. 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 sinne, will beware of the spawne of the Serpent, in the pollution of sinne. We read that before the Babylo­nish captivitie, the children of Israel were ever and anon falling into Idolatrie, and the whole Creation was scarce large enough for them to make Idols of; they could scarce finde creatures enough to make Idols of. But after God once car­ried them captive into Babylon, and scourged them soundly for their Idolatry; of all sinnes to this day, they never re­turned to Idols: even to this day they abhorre pictures. Many other reasons might be laid downe. In summe here is the maine; God doth chastise us to make us partakers of his holinesse here; of his [Page 188] glory hereafter. And indeed, to sweeten heaven and glory to us. The Philosopher Zeno sought out torment to helpe him to tast 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 off to that farre more exceeding, that eternall weight of glory. —

I will proceed no further.

Vnto 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. Sinne doth naturally bring evill on us: as there is peace and good in the waies of holinesse, so there is evil and trouble in the waies of sinne; they are ne­ver separated: trouble is the naturall and proper fruit of sinne, that which it natu­rally beares. Nay it is in the very bowels of it: Sinne is malum Catholicum: It is a bigge bellied evill; all evils are the births of sinne: if you could rippe up sinne, you should find all evil in the bowels of it: there may be evil of punishment where there is no evill of sinne in it; but all evil of punishment lies in the evil of sinne: all the Commandements were given for [Page 189]good, and your good lies in obedience to them. And he that breakes Gods bounds, doth necessarily runne upon evill and trouble: Sinne is the birth of our hearts, and trouble is the birth of sinne; and trou­ble is as true a child of sinne, as sinne is the naturall issue of our souls. This is the first: sinne doth not only by consequence and Gods 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. Iob tels us so; and sure he tels us truth; Af­flictions they doe not arise out of the dust: And Christ saith, Dispouit membra pu­licis et cu­licis. Aug. There cannot a haire fall from our head, without a providence: And if not a haire, if not the smallest thing without a providence, then much lesse the greater. So then the evil that comes by sinne, is not by chance, but by provi­dence, Divine dispensation.

3. If from providence, then either from Gods 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 onely, this [Page 190]cannot so well suit with God who is all act, nor with the words of the Prophet, Is there any evill in the Citie which I have not done? You know it is meant onely of the evils of punishment; not of the evill of sinne, there God hath no hand.

There are many things which God permits in the world, which he doth not doe; those are the evils of sinne. But the evils of punishment these he permits and doth too. Is there any evill in the Citie 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 Iacob for a spoyle, 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 evill, and he tels us for sinne too.

4. If God doe in providence bring any evill upon his people, then either out of love, or out of anger, or out of hatred.

1. Not out of batred; 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 showre of wrath [Page 191]fall upon them; but it is not so with his owne people.

2. Then secondly, either out of love or anger. Certainly not out of anger meerly without love; for the principle, the ground, the end of all his dealings 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 waies are waies of mercy to them that feare him, Psal. 25.10. But because afflictions, and chastise­ments are evils, and doe seeme to be the effects of one angrie 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 beene a mercy to Paul if he had died too? Are not all his wayes, wayes of mercy? and therefore though he had died, had it not beene 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 sanctifie it to him, and doe him good by it, as he himselfe saith, All things shall worke together for good to them that love God, Rom. 8.28. Indeed this is good, [Page 192]but this is not all; sinne it selfe may be a mercy in the issue. But the Psalmist saith, all his wayes, are wayes 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 beene a mercy if he had beene ta­ken away? and God had shewed mercy to Paul if he had died? why then doth he say, God had mercy upon me in re­storing of him? Indeed it had been mer­cie to Paul if he had died, but a correcting mercy, mercy in chastisement; The A­postle seemes by this phrase to imply a medium, or at least a difference between mercy restoring, and mercy depriving of him. It had beene 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 evill, therefore I say, they proceed often (not alwaies) 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 [Page 193]him; but we say he is angry, Ira non est affectus, sed effectus in Deo. because he deales with us, as men use to deale 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 paternall displeasure, with them he dearely loves.

But we will come to shut up this Query in a few particulars which we will lay downe for your full satisfaction in it.

God doth not ever chastise his people for sinne. I say, Posi. 1 all the chastisements which God inflicts upon his people they are not for sinne: there are some which he inflicteth for the prevention of sinne; as Pauls temptation was. Some for the tri­all of Graces, as Iobs affliction seemes to be. 1. [...].2. [...].3. [...]. Divines doe distinguish of divers kinds of afflictions. Some are castigati­ons for sinne; 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 sinne, yet all the afflictions with which God doth exercise us, they are not for sin: though it might be said, that sinne is the generall ground of all calamities; yet it may be said, that this or that affliction, [Page 194]hath not any particular sinne the procu­ring cause of it. As you see in Iob and Pauls trials.

God doth sometime take occasion by the sins of his people to afflict and chastise them. Posi. 2 And it may be thus farre will be granted on all hands; many will grant sinne the occasion, who will not grant sinne the cause wherefore God afflicteth his people. I say, many will not grant sinne the cause, who yet will admit of sinne an occasion why God doth afflict his people. And indeed, this or that parti­cular sinne doth often rather seeme to be an occasion, then a cause of the punish­ment. Sinne may be the cause, and yet this or that particular sinne may be but the occasion: As I have shewed be­fore.

God doth not onely take occasion by sin, Posi. 3 but God doth often for sin chastise and af­flict his people: For sinne I say, not onely 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 shewed at large. God makes us to see sinne in the effects, when wee will not see it in the cause, to see sinne in the fruit of it, when we will not see it in the root. God discovers sin to us in his workes, when [Page 195]we will not see it in his Word; That which we will not learne by faith, he will teach us by sense, A rod is for the back of a foole. Pro. 10.13.

When God doth chastise his people for sinne, 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 Iustice; 4. they are not meerly poenall; but medicinall; 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 sa­tisfie. Wee will come to the next, the third Query.

Whether this may consist with our Chri­stian freedom, to be tyed to doe duty because God hath commanded. The question might have been parted into two, 1. whether it may consist with our Christian freedome, to be tyed to the doing of dutie; and then 2. whether to be tyed to the doing of them because God hath commanded.

And we shall finde both these opinions held. 1. That it is an infringement to our freedome we have by Christ, to be tyed to the performance of duty at all. 2 And it is far below the free spirit of Saints to be [Page 196]tyed to the doing of dutie because God hath commanded. So that you see they might have been separated, but for brevity sake, wee 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 freedome to be tyed to the doing of dutie. I say it is a Question out of Question. It is no in­fringement to our Libertie in Christ to be tyed to the performace of dutie: It was the great end of our freedom and redemp­tion that we might serve him. Christ re­deemed us from sinne, 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 feare, in holinesse and righteousnesse all the dayes 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 son-like; from a spirit of bondage, to a spirit of libertie; hee hath broken the bonds of subiection to o­ther Lords, that wee might take on us the yoke of service to him, whose * yoke is ea­sie, whose burden is light, Mat. 11.30. And therefore the Apostle inferres, after hee [Page 197]had set down the main priviledges which we enjoy by the redemption of Christ, as Iustification, freedome from the guilt and power of sinne, hee saith, therefore we are debtors not to the flesh, to live after the flesh, but to the spirit, to live after the spirit, &c. Rom. 8.12. A trueth so plaine, Rom. 8.12. as if it it were written with a Sunbeame. It is as easie to separate the light from the Sunne, as holines and obedience from the person iustified, &c. The grace of God which hath appeared to us, saith the Apostle, teacheth us to deny ungodlinesse 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 controversie, it doth con­sist with our freedome to be tyed to obe­dience or performance of dutie, nay, it is part of our redemption, and part of our free­dome: And indeed that is true and reall bondage, which is not ioyned with sincere and true obedience.

But now there is some controversie a­bout the second part of it; Whether this be any infringemēt of our Christian liberty to be tyed to duty, because God hath command­ed. Many (though they would do dutie, yet they would not be tyed to it, they would rather doe it upon the inclinations of their [Page 198]owne spirits, then upon the impositions of God. There are three mistakes about this.

Some thinke they ought 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 goe, spread your sailes when the winde blowes, open when he knocketh. As it was said to David when he heard the noise in the Mulberie trees then he should go out, 2 Sam. 5.24 for God was gone out before him: So when you finde such strong movings 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 mur­ther the child in the womb, to avoid the trouble of child-birth: So they will mur­ther the births of the Spirit, because they would not be at the trouble of the worke. That is a fearfull sinne, to cast water, and quench and coole any motions of the Spirit of God. When God moves, hee comes with power too, for the performance of the dutie, then we goe full saile, and it is good to take those hints. But good hearts do often here mistake to their owne per­plexing, and think if they do not goe with every motion how unseasonable soever [Page 199]they have quenched, and rejected a moti­on of the Spirit. I conceive it therefore not amisse to tell you that somtimes Sa­tan may put us upon dutie, when wee think the Spirit of God doth it, and that you will thinke is strange, but yet it is a trueth. And there are foure times when Satan doth usually put men on duty.

1. When our spirits are much sunk and downe, either oppressed with temptations or troubles, then he may put you on to doe dutie: not but that I say God doth at these times put us upon dutie; but yet some­time Satan too. He deales with us, as the Babylonians with the Israelites, when they were in Babylon, oppressed with their captivitie, then they say, Come now sing us one of the songs of Sion; so when the spirit is oppressed and overwhelmed, when he thinkes we are upon some great disad­vantage, and wee shall but torture our selves, and discourage our selves more, then it may be hee puts us to pray, not to be­leeve, like them who dealt with Christ, blinded his eyes, Mar. 14.65. and then bid him prophe­cie who strikes him; so when he hath blind­ed our eyes, he bids us now see, now pro­phecie, now pray, when he hath disturbed our spirits, when he hath troubled the sea, [Page 200]that it casts up nothing but mire and dirt, distrustfull and unbeleeving thoughts, then he bids us goe and pray: which yet some­times helps to lay the storm, and quiet the spirit too, and Satan loseth by it; it proves his owne disadvanage, unexpected Grace comes in which he was not aware of, nor could foresee.

2. A second time when Satan may put us on duty is, When wee are called by God upon other imployments, either natu­rall or spirituall. 1. Spirituall, either to heare, to confer, or to do other duties, then he bids thee go pray, he loves to make du­ties interfere, 2. or when we are called upon naturall imployments, it may be to eat, drink, to sleep, and somtimes he hath carried a poor soule out of his bed, or from his meat, and he must now go pray, which perhaps hath not beene for Satans advan­tage neither. Thus he sometimes deales with poore soules in temptation, and if they do not do it upon his instigation, then 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, &c. Who re­quires [Page 201]this at your hand? It were good in such cases to say with a Godly man, who was thus moved to prayer whē he was to go to sleep, ‘Get thee hence Satan, I will goe to dutie 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 weake in body, and not able to perform it, when we want na­turall spirits to doe the work, then will he put on to it, he knows that if we do it, then he shall by reason of our naturall weaknes get advantage of us. When he puts us to lift loggs, he knows we are weak. When he moves to dutie, he knowes we have no strength.

4. A fourth time when hee puts us upon duty is, When he thinks he puts us upon a snare, when he thinkes dutie will be a snare to us, hee puts us on it not as Gods worke, but as our snare, hee moves us to it meerly as a scruple, and to scruple us further, whether we do it, or do not doe it; he puts us on duty, not to comfort us, but to torment us and vex us, not to raise us when we are deiected, but to cast us lower, though he be often mistaken.

But yet though Satan doth sometime as you see, yet Gods Spirit doth often move and stirre up the heart to dutie, and when he moves indeed, he moves effectu­ally, he puts you on the dutie, and gives you strength to doe it, he carryes you through it, &c. And it is good to observe Gods times, the hints of the Spirit, and goe with them, which is the first Answer to that mistake.

But though we are to goe when Gods Spirit moves, Answ. 2 yet are we not to neglect when we doe 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 appeare, and Gods Spirit may move secretly, though not ap­parently, and sensibly to thy soule.

Besides, if you looke for an immediate call upon the dutie, then you will not do dutie out of obedience to the command. We must doe dutie sometime out of obedience, although we want both a heart to it, and a heart in it. That dutie is estee­med of God which is gotten and wrested out of the hands of the flesh, which is done against temptations and gain-say­ings. [Page 203]Besides, if you will never goe to du­tie but when the Spirit sensibly moves, you would often want that communion with God which you doe enjoy; How often have you gone to prayer with a dead heart, and rose with a quicke heart, with a strait, and rose againe with an inlarged heart, with a deiected, and rose comforted? How often when you could finde no such motion of God before to it, have you yet met with God in the dutie, and injoyed God, in a prayer, in a glorious sweet way? Isa. 64.5. Thou meetest him that reioyceth, and worketh righteousnesse, them that re­member thee in thy wayes: God loves to meet those that are in his way. Though the Millar be not able to command a wind, yet he will spread his sayls, 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 lye 38. yeares by the waters side, and no question with a deale of long­ing every time the waters moved; Oh that some would throw me in! So though we cannot bring the Spirit to us, yet let us set our selves in the way for him to meet with us. Hold up the performance of dutie: by them you come to see the [Page 204] face of God, to have converses with him, you keepe head against sinne, you get sup­plyes of strength from Christ, you get a­bove the world, they that speake against performance of dutie, might as well speake against the actings of faith, [...]. and ex­ercise of Grace: for prayer is nothing else but the communication of the soule 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 thinke, they are not to doe dutie, but when the Spirit of God moves them to it.

There is a second mistake. Mistake. 2 Some think they are to doe nothing else but to pray, God hath commanded us to pray, and they thinke they are to doe 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 compasse 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 faine go to heaven, and they heare [Page 205]they ought to pray, and therefore they go to prayer every moment: they will not lose heaven for want of prayer.

2. Such who are in humiliation, and wounds of spirit: poore souls! they goe ever and anon to their knees, which yet in some is the dawning of faith, [...]. faith climbing up to Christ, but others they goe upon these, as the salve to heale 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 worke 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 thinke they are not to doe dutie, because God commands, but because their own hearts incline them to it.

To which I Answer, and say, Answ. That though we must doe duties, because God hath commanded us, yet it is not sufficient to doe them meerely, because God hath commanded them. You must pray, you must heare, and doe other [Page 206]duties; because God hath commanded, but it is not sufficient you do them meere­ly, because God hath commanded them.

For the explication of this, you must know there are two-fold lawes. Positive, and Naturall.

1. Lege Gro­tium in 5. Matth 17. vers. 63. p. Some that are positive. 2. Some that are naturall Or there are some com­mands which are founded upon Gods will; and some that are founded upon Gods na­ture. Those that are founded upon Gods 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 evill in themselves, but as God had commanded, or forbad them.

Some againe which were founded up­on Gods nature, and were intrinsecally and inherently good in themselves; and not onely good because God commanded them, but in themselves good.

1. Now for the first of these, those which were founded upon Gods meere will, as those lawes before mentioned; it was sufficient that we obeyed them meerely because God hath commanded [Page 207]them: Act 15.10. the Apostles called them a heavy yoake, which neither they nor their fathers were able to beare: In calling them a hea­vie yoake, it demonstrates their obedience to them was more because God comman­ded them, then out of any inherent intrin­secall goodnesse which was in them. In calling them a heavy yoake, it was a signe 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 heavïe yoake, but yet they bare it till God tooke it off; they were hard lawes, but yet they submitted to them, till God pleased to repeale and dis­anull them. And indeed, I may call it sub­mission, for their obedience was more out of submission then delight. And for these lawes it was sufficient that they obeyed them meerly because God commanded them.

2. But now the other, those commands and things which were founded upon Gods nature, and were in their owne 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, [Page 208]which ariseth from the sutablenesse of the heart to them. These commands must not be esteemed a heavie yoake, 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 feare God, honour God; it is not enough you doe this because God com­mands; but there must bean inward prin­ciple bred in us whereby we doe all this: he that loves God meerly because God hath commanded, &c. he loves not God at all; and if that be all, then if God had not commanded he would not doe this. But a Christian is to doe this though ne­ver a command to bind him to it. And he fees so much beauty and lovelinesse 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 meerely because God hath comman­ded; but he is to goe to dutie out of de­sires of communion with God; he goes upon dutie not as a dutie commanded: so carnall hearts doe say they do, who have no love to the duty; but he goes upon it as a meanes of converse and communion with God; and thinks it his happinesse when he can enioy a little communion [Page 209]with him in a dutie. He goes upon con­verses with God, not as a servant to his master, but as a childe to his father; not as his dutie, but as his nature; not as his service only, but as his priviledge; esteem­ing accesse to God, and communion with him, as one of the top priviledges of a Christian.

Indeed Christians are by their free­dome by Christ free from dutie. But these wayes.

1. We are free from dutie as our taske; for so it was a burden to us; we are not like to day-labourers in the wayes of God, that are to earne every peny we have at the hands of God; we are free from dutie as our taske.

2. We are free from dutie meerly as our trade: though we walke in the waies of dutie, yet we walke not in them meerly as our trade; for that is not for love of the worke, but love of the gaines which come in. A Christian will doe dutie though he see no gaines coming in by it, because he loves the worke; the worke is reward and wages to him. As a man who loves sinne, whose nature is vassalized to sinne; he will drinke, and sinne, though to his utter undoing: so a [Page 210]godly man he will serve God, he will hold up in the wayes of obedience, though he find no incomes: such a sutablenesse there is betweene a godly man and the worke, that he will doe it, though he see nothing comes in by it.

3. We are free from slavery of spirit in duty, and doe duty out of a childlike­nesse of Spirit, where the one he doth du­ty because of feare of blowes, feare of the cudgell: were it not for feare of that, that God would punish him, he would not doe the duties. But now the other he would doe 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 Absolon will serve a little to exemplifie this: 2 Sam. 14.34. Absolon had beene banished from the Court, and Ierusalem; but afterward, through the mediation of Ioab, was received againe to Ierusalem, but yet denied admission to the Court, he was denied communion with his father, whereupon he sends Ioab to mediate for him. The pardoning of his fault was not apprehended so great a mercy, as the ba­nishment [Page 211]from his fathers 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 evill, as to be denied accesse to his father, and communion with him. So it is here with the soule, he thinkes this the greatest punishment to be denied ac­cesse to God, and communion with him. Oh this he esteems the top of misery, ra­ther would he be killed in communion and accesses to God, then to enjoy all free­dome in the want, and deniall of it: a cor­rupt heart he doth duty because of the punishment if he doe not doe it; a holy heart he doth esteeme this the top of pu­nishment, to be denied communion with him: he esteemes accesse to God and communion with him, to be his top hap­pinesse. Blessed is the man whom thou causest to approach to thee, saith the Psal­mist, and herein he conceives his blessed­nesse to consist, in approaches to God.

4. He is free from duty upon the ten­ders and tearmes commanded in the law; he doth not doe dutie that it might goe well with him here; nor doth he doe duty, to compasse glory hereafter; he lookes up­on communion and converses with God [Page 212]happinesse enough; his spirit doth not act thus, doe thou pray, doe thou obey, and it shall goe well with thee here, and thou shalt have heaven hereafter; but he e­steemes this a piece of his heaven, to have communion with God; this is coelum ex­tra coelum; he needs not be drawne to it by any promises; there is enough in the thing it selfe, communion with God, to induce him and make his soule de­sire it.

And he goes upon the duty, as a piece of reward; which if he can but find God in, and have converse and communion with God in it; Oh there is heaven e­nough, glory enough to his soule. As for other prayers wherein his soule hath no communion with God, he hath thus much comfort from them; that his soule did in such a duty set it selfe in sinceritie to converse with God, to have commu­nion with God, though miserable poore man he wanted it.

Give me leave to give you the diffe­rence of these two spirits, Legall, and Evangelicall, in nine or ten particulars, it may be worth your observance.

1. The principle that carries the one upon dutie is slavish; the other childlike; [Page 213]one doth these things with a Legall spirit, Lege Cha­mier. l. 15. c. 2. sect. 25. either hopes of rewards by it, or feare of punishment if he doe it not: the o­ther goes upon this, for communion with God, and sees that his reward and happi­nesse, 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 find 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 doe with nothing but duty, in duty, to them dutie is tedious; but they who have to do with God, with Christ in duty, to them duty is delightfull. Now such though they pray, they have nothing to doe with God in prayer, they have no converse with him; they have to doe with nothing but duty in duty; yea and not with that nei­ther, they have to doe with the world, with sinne in duty, not dutie in dutie, much lesse with God in dutie: therefore it is tedious.

But the other hath to do with God, that is, he labours, he breathes, his heart gaspes after him; he it is whom he hath in his [Page 214]eyes, whom he labours after in prayer, though he cannot enjoy him.

3. The one he doth dutie 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, holinesse their law, not their nature; many men who are con­vinced, who are not converted, many that are convinced this they ought to doe, they ought to pray, who yet want hearts to close w^th those things they are convinced of, and do. Meere conviction is rather a ty­rant then a king; it constraines, it doth not perswade; 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 doe dutie, but inables not a man either to hate sin, or love dutie, all that they do is out of meere convictions of conscience, not out of pro­pensitions of nature. Conscience tels you, that you ought to doe these things, but gives no strength to do them. Meere con­viction doth but discover the way, tell you what to doe, but it doth not carry the soul in it; Like a stone set up in the way, it shews the way to the traveller, but gives no strength to walke it. But now where [Page 215]there are principles, where there is grace, it is in the soul as a pilot in the ship, who doth not onely discover the way, but steers us & carries us that way it doth discover.

4. The one he lookes for satisfaction in the dutie by the dutie; the other he lookes for satisfaction in the dutie by Christ, he works above the dutie for his satisfaction.

5. The one contents himselfe with the shell, the other no content without the substance; the one goes upon dutie, as the meanes of Communion with God, to see God and enjoy God, and have con­verse with God in it, the other goes upon it meerly to satisfie the grumblings and quarrels of his conscience.

6. The one doth them, but he looks to live by them: ask many a soul, that prayes 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 dutie, but not by dutie, 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 teare; Though he have done this abun­dantly, [Page 216]yet he looks up to Christ in respect of acceptance, as if he had done none him­selfe.

7. The one doth these things coldly and formally, the other fervently; and yet I question not, but there may be coldnesse in a godly man, and earnestnesse in ano­ther. If Baals Priests prayed to their Idol so earnestly, much more a naturall con­science to God. A naturall man may pray earnestly; there is no question but Ahab was earnest, &c. A condemned man may cry earnestly for a pardon. A naturall man may pray earnestly at times, when in feare and horrour, 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, naturall affections, raised affe­ctions, either from convictions, feares, horrours, these are but the cryes of nature, of sense and reason, the cryes 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 deepe; though not so violent, yet more sweet, more lasting.

8. Againe, one doth duties by way of subserviency to other ends: that which [Page 217]makes dutie desireable to one, is some re­spects, dutie is desireable but onely in a case: And you know things which yet otherwise are lookt upon as evill may be desired in a Case. As the Merchant cast­ing his goods out of the Ship, he looks up­on the thing no way desireable, he casts away his heart with them, but yet in this case he submits to it, to save his life. So they desire dutie, and holinesse but onely in a Case, they looke upon prayer, upon obedience, mortification of their lusts, &c. but as so many hard taskes, and im­positions which they must submit to un­dergoe if they will come to glory; But the other doth close with these as his heaven, as a part of his happinesse, 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 desireable, for he weeps after them, but because it is damn­ing, he parts with sin as Iacob with Benia­min, because otherwise he should starve: or as Phaltiel, w^th Michol, because other­wise he might lose his head: or as the Merchant with his goods, because other­wise lose his life. And so he closeth with [Page 218] holinesse, 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 sinne as poyson, as an accursed thing which hee desires to be rid of, and closeth with holinesse as his happinesse, which he thirsts to enjoy, and to be swal­lowed up with it.

9. The one hee doth dutie, as the sicke man eates his meat, not out of desire and delight, but out of reason, it is more out of conviction he must die if he doe not eate, then out of desire or stomach to it. The other doth dutie, as a health­full man feeds, not meerely out of reason, but out of desire and delight in it, Or the one he closeth with dutie, as with phy­sick, not food, as with a medicine, not with meat: there is reluctance against it, it is no way desireable but in Case, Si quid boui triste fece­ris, fit de te, potius quum a te, Prospe. in case of health; but the other closeth with it as a healthfull man with his meat, there is de­light, desire, pleasure in feeding, &c. These are the new borne babes that de­sire the sincere milk, — The one cryes, The good that I would do, I cannot doe, and the evill that I would not doe, I doe; the other, The good that I have no desire to doe, I doe, and the evill that I desire to do [Page 219]I dare not doe: he would sin, and dares not, because of wrath, he doth dutie and hath no heart to it, because he wants a spirit sutable.

All delight in duties doth arise from a sutablenesse of spirit in the doing of them, if there be not grace within, as well as dutie 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 walke in dutie, not meerely because it is commanded, but because he acts his nature, in his obedi­ence.

The Law of God which is in the booke is transcribed into his heart, it is his na­ture, his new nature; so that hee acts his owne nature renewed, in acting obedi­ence. The eye needs no command to see, or the eare to heare, it is their nature, the command is in it self, the facultie of seeing is the command to see: so far as the heart is renewed it is as naturall 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 ayre.

And therefore we do not obey meerly, Conclu. because it is commanded, that is for such who have no principle in them, but wee [Page 220]obey out of principles which God hath im­planted in us sutable 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 glasse, 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 naturall to obey, so farre as the heart is renewed; As it is naturall for the eye to see, the ear to hear; so for the heart to obey, so farre as it is renewed; And hence comes delight, Psal. 40.8. Psal. 40.8. I delight to doe thy will oh my God, and wherein was this delight, hee shews in the words fol­lowing, thy law is in my heart, &c. There was the ground, the law was not only his command, but his nature; so long as the law is your command onely, you cannot delight to do the will of God; you do duties, but you cannot delight in them, unlesse it be looking upon them, as something for glory, something for heaven; but when once the Law of God becomes your nature, then you come to delight in obedience, and in the wayes of God.

Actions of nature they are actions of [Page 221]delight; the eye is never weary of seeing, the eare of hearing, neither the heart of o­beying; that is so farre as it is renewed, so farre as sanctified, because it is his nature. God hath promised in his Covenant, to write his laws in the tables of the heart: poor men you have the Law in tables of stone, and write after it as after a copie, a thing without you, and you have worke indeed, but hee saith hee will write them in the tables of the heart, he will transplant them into the soule, whereby they shall become our nature, and then obedience shall not be a forreine command, a Law without you, but obedience shal 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 downe. Hence is that delight in obedience to it, because all this is now your nature, and so farre as that acts it acts with delight.

I grant there may be a kind of irke­somenesse and tediousnesse in us at times, to doe those things which yet are natu­rall and full of delight; though it be na­turall 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 [Page 222]before, it may breed a tediousnesse in the eye to do that which it delights so much in. So though it be naturall for the soule 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 irkesomenesse, weari­somenesse, and tediousnesse in the soule, to doe that which yet it had so much de­light to doe.

And this may arise from divers grounds.

1. Either their hearts may be damped with carnall affections, 2. or they may be pulled back with the prevailes 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 sinne. Yet in the greatest unwillingnesse, take a Saint at the worst, hee hath a stronger Byas to God, then 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 will.

And thus much shall now serve for the answere of this third Query. Wherein I have plainely shewed you, that it is no in­fringement to our Christian libertie to be tyed to the performance of duties, nor yet to obey and doe duties, because God hath commanded them; onely this is the free­nesse of a Christian spirit, though hee doe the duties which are commanded, and doe them because God hath commanded them, yet not meerely because they are commanded, but out of principles of love, delight, and agreablenesse to the things that are commanded: he prayes be­cause God hath commanded him, but not meerely because of the command, but be­cause there is a sutablenesse 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: Wee 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 againe? It is affirmed by some: It is denyed by others. I shall answer in briefe. There is a two­fold bondage. 1. Ʋniversall. 2. Partiall, or graduall.

1. An universall bondage, or a state-bondage; which is a bondage properly so called: and that is three-fold.

1. A bondage to sinne, 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 sinne, you were free from righteousnesse. And Iohn 8.34. He that committeth sinne, is the servant of sinne. 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 Gods Iaylor, and holds downe poore soules, under brasen barres, 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 severitie that it wil not accept of the most eminent indevours without performance: 4. Nor of obedience in much, if you faile in a little: 5. Nor will it admit of repen­tance after all this failing; one breach is [Page 225]never made up againe, 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 universall curse; cursed in soule, body, estate, sil­ver, gold, relations, as you see in the 29. Deuteronomie.

2. And it is an unavoydable curse; thou art not able to obey in all things, and therefore unavoydably concluded under the malediction and curse; as the Apostle reasons, Gal. 3, 9, 10, 11. As many as are under the workes 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 booke of the law to doe them. Where there is the impartialitie of the curse, to every one, and the severitie of it. 1. Who ever obey not. 2. Obey not in every thing; nay though he should, yet one omission and fayling 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 partiall or graduall bon­dage, a bondage in part; or a bondage in [Page 226]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 free-man of Christ, Conclusion. 1 or those that are made free by Christ, shall never sinne themselves into the first bondage a­gaine; they shall never sinne themselves into that universall and state-bondage; he that is once Christs freeman, shall never againe become Satans bond-slave. 1. He shall never more be a servant to sinne, 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 soveraign­tie: 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 sinne, but you shall never be servants to sinne more; your eares shall never be boared in token of willing and voluntary subiection to sinne.

2. Againe, he shall never be a slave to Satan more, Satan may get the advan­tage [Page 227]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 him­selfe from under grace, then indeed he is againe 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 a­gaine, into an universall bondage; Conclusion. 2 yet may they sinne themselves into a graduall partiall bondage, which we will shew in two particulars.

1. The freeman of Christ may sinne himselfe into a bondage in respect of com­fort. Thus you see David did, Psal. 51. Restore to me the ioyes of thy salvation: men that will not follow the direction of the Spirit, shall want the consolation of the Spirit; if they will doe workes of darkenesse, they must looke to walke in darkenesse. Though promises of grace are absolute, yet promises of peace and comfort seeme to be conditionall, not [Page 228]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 continue our peace and comfort. In the waies of dutie we hold up our communion with God, our converses with him, our actings of faith and grace; and so in these waies 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 greene wood, if it be not continually blowing, there will be no flame; so grace is in us, as fire in greene wood, which will quickly gather an ash and deadnesse, if you doe not conti­nue in blowing, if you doe not exercise your graces, you can looke for no flame, looke for no comfort without the exer­cise of faith, of grace, and sutable walk­ing in obedience. Though promises of grace are absolute, yet promises of com­fort, I say, they are conditionall, Psal. 50.23. To him that ordereth his conver­sation aright, will I shew the salvation of God. Isa. 32.17. The worke of righte­ousnesse shall be peace, and the effect of righteousnesse shall be quietnesse and assu­rance for ever. Isa. 64.5. Thou meetest [Page 229]him that reioyceth and worketh righteous­nesse, him that remembers thee in thy way, &c. Ioh. 14.15, 16, 21. If you love me, keepe my Commandements, 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 comman­dements 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 my selfe to him. Where you see it seemes all to lie upon condition: so Gal. 6.16. As many as walke according to this rule, peace be upon them and mercy, and upon the whole Israel of God. So that if men walke not in the wayes of obedience, they may want comfort, they may want peace.

The freemen of Christ may sinne them­selves into a bondage by sinne, though not into the bondage of sinne: They may sin themselves into a bondage of feare; yea and a bondage of trouble; their sinne may cost them brokennesse of bones, though they shall not sinne themselves into a state-bondage againe. Though you can­not sinne away your grace, yet you may sinne away the evidence, the sense, the comfort of it: Though you cannot sinne [Page 230]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 ful­nesse of peace, of assurance, and of com­fort even in the highest acts of sinne, as some have said. Nay, and you may not onely sinne away the sense and comfort of it, but the evidence and knowledge of it; as that place of Peter seemes to imply, 2 Pet. 1.9. He hath forgotten that he was purged from his old sinnes; new sinnes bring new feares, new guilts and trou­bles: All the former foundations and resting places of the soule seeme to be shaken, new doubts arise whether I am justified and pardoned, yea, or no; and these new doubts bring new troubles and feares on the soule.

But you will say this is our weaknesse, Obiect. for the free men of Christ they are let loose 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 societie with the Spirit of God, and may heare all the gracious language of Gods thoughts, yea and with application and comfort, and that say some, assoone as [Page 231]he comes warme out of sinne.

This is our weaknesse indeed, Answ. 1 but a pe­nall weaknesse, a weaknesse which is a chastisement of former wickednesse.

There are threefold desertions. 1. Cau­tionall, for prevention of sinne, as Pauls seemes to be. 2. Probationall for triall, and exercise of grace, as Iobs. 3. Penall, for chastisement of some way of wicked­nesse, as Davids.

In the former it is our weaknesse in­deed, and so is the other, but yet with much difference, for in this it is a weak­nesse which we have contracted on our selves, or a weaknesse inflicted in chastise­ment of former wickednesse, as it was in David, his sinne 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 wil not follow his coun­sell and commands, you shall want his comforts and joyes: Your iniquities have separated betweene you and your God. Though sinne make not a totall separation, a finall 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 [Page 232]it, as you see in David: you have a pas­sage in Isa. 57.17. proves this, For the iniquity of his covetousnesse I was wroth, I smote him and hid my face—And you see how frequently upon the admission of sinne, though perhaps of an ordinary nature too, what troubles the soule hath, all the former resting places for the soule 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 weaknes too, as David saith, Psa. 77.10. This is my infirmity,—I grant it is our weaknesse 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 weaknesse as doth ac­company wickednesse, such a weaknesse as sinne 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 looke now on us as he was wont.

2. Conscience doth not now give in evidence as it was wont.

3 It may be Satan is let loose to tempt us too.

4. It may be the Spirit of God is with­drawn [Page 233]too, because you have grieved the holy Spirit, and then no marvell if there be trouble, if the soule want comfort.

But you will say; Obiect. It is our worke at this time, even after commission of sinne to beleeve, and if to beleeve, then to be com­forted.

1. Comfort is the fruit of faith, Answ. and therefore it may be our worke to beleeve. And a man may be able to beleeve, 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 discerne of his own acts, and yet comfort may be suspended for a time.

2. Though it be our work to beleeve, 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, goe from beleeving and mourning, to joy and comfort. Gods workings are orderly workings; It is now your work, as you have sinned afresh, so to beleeve afresh, and mourne afresh, and then to receive comfort.

Yet 3. you may be comforted, first, in respect of your former iustification; this new sinne doth not overthrow your for­mer pardon, though interrupt and disturbe [Page 234]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 sinne: thirdly, and in this you are to be comforted that God doth not suffer you to lye 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 regaine your comforts.

But then you will say, that if our peace may be interrupted by our walking, then our peace and comfort doth not depend up­on Christ, but upon our selves, not upon Christs doing, but upon our walking.

1. Some distinguish betweene a peace with God and a peace with our selves; the peace with God cannot be lost, but peace with our selves 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 quarrell, and dis­pute, when yet the soule is truely at peace.

3. Others distinguish betweene a reall [Page 235]peace and an apprehended peace: the god­ly may have reall peace in respect of their state and condition, and yet want the sense of peace in respect of their owne appre­hension.

4. Others distinguish betweene the peace of Iustification, and peace from Iu­stification; the former remaines say they inviolate and uninterrupted, even when the soul doth neither see nor feel its won­ted 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 Iusti­fication, and a peace from Sanctification; the former, say they, doth depend no more upon our walking, then our Iustification it selfe doth; but the other doth depend upon our exact walking: God doth not maintain peace whilst we neglect to walk in the wayes 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 holinesse in a neere proportion together, the one che­rishing, and helping the other.—

In a word, I conceive wee may distin­guish between the foundation and being of a Christians peace, and the flourishing and [Page 236]welbeing of it. The foundation of our Christian peace, is not in us, but in Christ; not in our holines, but in his righteousnesse; not in our walking, but in his blood and suffering, who is the spring of our peace, and in whom we have peace, Iohn 16.33. and who is said to be our peace, Ephe. 2.14. But the flourishing and wel-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 owne 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 least of which is worth a world.

1. There is a peace which flowes 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 sinceritie — and Paul had the same, 1 Thes. 2.4, 5, 6. Rom. 1.9. and that peace we may sinne away, when wee fall into fresh sin, the comforts of our former walk­ing will not beare us up.

2. There is a peace which flowes from the souls Communion and converses with God in dutie. There is peace as well as sweetnesse in every peice of holinesse, and this peace a man may sinne away. All that sweetnesse 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 flowes 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 be­leeve and close with Christ, your repent­ance to mourne 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 sinne 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 mans owne improvement, much more may he sinne away his peace which should flow from them.

4. There is a peace which flowes from the sense & knowledge of Gods grace im­planted in the soul, when a man is able to evidence the works of Grace implanted in the soule, 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 discerne that worke of Grace in him, hee may now finde 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 flowes from the assurance of God at peace with the soule: A peace which flowes from the sense of Gods favour, from the assurance of God at peace with us. And this peace may we forfeit and lose, 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 sinnes.

And thus much shall serve for the An­swer [Page 239]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 himselfe in­to bondage in respect of the manner of his obedience: Though he doe now serve God, yet not with that measure of wil­lingnesse; not with that measure of free­dome, chearfulnesse, and delight; not with that inlargednesse of heart which former­ly he hath done. David after his sinne 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 freedome 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 off, and he went heavily, and sadly on in the waies of life. Though it be naturall to the eye to see, and eare to heare, and that where­in it doth delight; for actions of nature they are actions of delight: yet if that the eye be soare, it may breed a tediousnesse and burden in the doing actions of nature: So here, if the principle whereby he obeys be wounded, it may worke an irkesome­nesse [Page 240]in the doing those things wherein formerly a man delighted. Though sinne cannot set him into the state of a slave; yet it may disable to serve fully as a sonne. And this servilenesse of spirit may be cau­sed either by, 1. Feare: or 2. by Doubts, and unbeliefe: or 3. Grace is weakened in the operation by the prevailings of sin: or 4. The soule 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 then 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 connaturalnesse which was be­tweene his heart and duty is now gone; that complacency and delight which his soule had in all his approaches unto God, and walking with him, is gone, and the soule drives heavily in the waies of obe­dience; he goes now to duty, as a sicke man to meat; not as a hungry healthfull man to his food; he doth duty rather out of spirituall reason, then out of naturall de­light; and thus it befals many of the Saints in their relapses into sinne; they sinne themselves into bondage in respect [Page 241]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 freedome, Quest. 5 to doe duties with respect to reward.

There are three opinions concerning this Question.

Some say that we are to doe duty, Opin. 1 to walke in the wayes of obedience, to merit heaven and glory; we must fast, pray, and doe good workes; 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 doe they doe all their workes; they fast, pray, penance, and afflict themselves, in reference to the purchase of heaven and glory by all this.

The Councel of Trent doe denounce a curse upon those who say, That a iusti­fied person doth not merit eternall 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 indured, out of an opinion that they should come to happi­nesse by them? And what would not o­thers [Page 242]thers doe? 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 paines, 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 worke. The proud heart of man would faine 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 walke in the wayes of obedi­ence, with an eye to the recompence of re­ward; yet none of us hold, that these things are to be done with reference to our meriting of it. The Apostle tels 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 eternall life, Rom. 6.23. Regmon coelorum non servorum stipendinus, sed filiorum hareditas. Calv. de Merced. Glory is not the wages of a servant, but the inhe­ritance of a sonne.

And indeed, 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, ne (que) futuram mercedem. Bern. what are all our workes [Page 243]to that glory, if all our sufferings are not worthy to be compared to the glory that shall be revealed, what then are our do­ings? It was the 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 yeeres, he could never by that service deserve halfe a day: I say, not one moment of time in that eternall glory.

And therefore we will cast these out of the inquiry, it is too grosse for Chri­stian eares: the Apostle tels us plainely, Tit. 3.5. Not by workes of righteousnesse which we have done, but according to his mercy he saveth us. — Not by workes of righteousnesse, that is, our own works, though we say of them, as some of the more moderate of our Adversaries doe; our owne workes Opera nostra sanguine Christi tincta. Gratia nullo modo gra­tia, nisi omni modo gratia. Aug. sprinkled with the bloud of Christ. All are iniurious to grace. For by grace we are saved; and grace, is no waies 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 [Page 244]must have no eye, nor no respect to hea­ven or glory in our obedience: But we must walke in all the wayes of obedience, with this freedome; carrying no respect to the recompence of reward at all: and that it is utterly inconsistent with the free spi­rit of a Christian, and destructive to our Christian freedome, to doe duty with re­spect to reward.

3. There is a third opinion, that saith, we may doe holy actions, and we may walke in the wayes of obedience; and may also in this doing cast an eye, and have respect to the recompence 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 freedome. And yet these two last seeme to stand upon opposite tearmes.

1. One saith, we are to doe holy duties, and may not at all cast an eye to the recom­pence of reward.

2. The other saith, we may have re­spect to the recompence of reward in the doing of them.

For the first of these, that we are not [Page 245]to have respect to the recompence of re­ward: It seemes to be strengthened by these arguments or reasons.

1. Because this overthrowes the na­ture of our obedience, and makes that mer­cenary and servile, which should be sonne­like and free; for if we doe obey God in reference to heaven and glory, then we doe not obey freely, not God for him­selfe, but servilely, and mercenarily, that obedience being servile in the principle which is mercenarie in the end.

2. Because if so; then we overthrow the nature of grace, and make that mans purchase which yet is freely bestowed of God, which must needs overthrow the nature of grace.

3. Because all these things they are the parts of the Covenant made to us: I will pardon your sinnes, I will give you grace, I will give you glory. Now we doe 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 Iesus Christ, and provided for in Christ. Therefore they are not the purchase of us: [Page 246]we doe not obey, that we may get this, but because these are purchased for us, and we are perswaded thereof, therefore we doe obey, &c.

Thus may the first Opinion be managed.

2. The second, that we may have re­spect to the recompence 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, then may we eye them in our o­bedience. But motives may be taken from thē to quicken us in our obedience. Ergo.

The second proposition seemes 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 mortifie the deeds of the flesh, then you shall live. And in the 1 Cor. 15. last. Therefore be stedfast, al­waies [Page 247]abounding in the worke of the Lord, for as much as you know your labour is not in vaine in the Lord. So 2 Pet. 1.5. to the 12. & 2 Pet. 3.14. Seeing ye looke for new heavens and new earth, be diligent that ye may be found of him in peace, with­out spot and blamelesse. And Gal. 6.8, 9. He that soweth to the flesh, shall of the flesh reape corruption; but he that soweth to the spirit, shall of the spirit reape life ever la­sting: Be not weary in well doing, for in due season ye shall reape if you faint not. So 2 Tim. 2.12. If we suffer with him, we shall also reigne 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 recompence of re­ward: therefore, — &c. That they have eyed it, you see Moses Heb. 11.25, 26. He chose rather to suffer affliction with the people of God, then to enioy the plea­sures of sinne for a season; esteeming the re­proach of Christ greater riches then all the treasures of Egypt, for he had respect [...]. to the recompence 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 Gospell.

But to this may be answered.

1. He was a sonne, though under age, and had the free spirit of grace; else he could have had no glory.

2. Paul commends this act of Moses, shewing the greatnesse of his faith and o­bedience, and so makes it imitable to us.

3. But thirdly, we shall find those who were under the Gospel, who enjoyed a­bundance of Gods free Spirit, that yet had an eye to the same recompence of reward in their obedience. You see Paul who had as free & ingenuous principles in him as ever man had; yet he saith of himselfe, in Phil. 3.13, 14. I forget all things that are behind, and reaching forth unto those things which are before, I presse hard to the marke, for the price of the high calling of God in Iesus Christ. And see Heb. 12.1, 2.

Thus you see the severall opinions, and and the chiefe strength whereon they stand.

Now in way of reconciliation, and set­ting [Page 249]downe that which I apprehend the truth in this Controversie:

1. I will first shew what is meant by reward.

2. What by eyeing of the reward.

3. Whether the eyeing of it be any in­fringement to Christian freedome.

For the first, what is meant by Re­wards. Rewards may be said to be of a threefold nature. 1. Temporall. 2. Spi­rituall. 3. Eternall.

1. Temporall, and those are all kinde of mercies we enjoy in this life, whether personall, or relative, and those positive, or privative, health, comfort, food, rayment, house, harbour, riches, freedome, deli­verance. —

2. Spirituall, and those are all kinde of blessings concerne the soule: Iustificati­on, sanctification, Grace, increase of grace, victory over our lusts, comfort, peace, joy, communion with God. —

3. Eternall rewards, and that is the maine in controversie; glory, immortali­tie, life, as the Apostle sets it down, Rom. 2.5, 6, 7. Who will render to every man according to his works, to them who by pa­tient continuance in well-doing seeke for glory, and honour, and immortalitie, eter­nall [Page 250]life. In a word, this eternall reward is the enioyment of God, of Christ, of the Spirit, it is perfect freedome from sinne, it is perfect holinesse, it is indeed, grace glo­rified, this is that eternall reward. And this shall suffice for the first.

2. What is meant by Eying of the re­ward. It is the phrase which the Apostle useth of Moses, Heb. 11.25, 26. He esteem­ed the reproach of Christ greater riches then all the treasures of Egypt, for he had respect to the recompence of reward. We will a little explaine 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 beleeves the truth of it, and his inter­est in it.

3. An eye of hope, and thereupon of patience, and waiting or expectation for the injoyment of it.

In these respects, Moses might be said to eye the recompence 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 tels us; and he saw those rewards [Page 251]which God had laid up for his people, farre to be preferred before the pleasures of sinne.

2. He had an eye of Faith; Whereby he was perswaded both of the truth of it, that such things were reserved, and of his part in them, and that he should possesse 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 recompence of reward. What's that? shall we say, he had respect to that glory which hee 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 be­leeve that he should possesse it, because he did hope for it, and expect it. Therefore he did despise all the riches 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 doe duties with an eye, [Page 252]to the recompence of reward be any in­fringement to our Christian freedome.

1. I answer, if you take it thus as I have said, for knowing, beleeving, hoping; expecting of that glory God hath pro­mised to us; then I say, it is no infringe­men of Christian libertie, to doe duties with an eye to the recompence of the re­ward. But rather contrary I say, that here­in our liberty doth consist, upon know­ledge, faith, perswasion, hope, and ex­pectation of that glory, which God hath reserved for us, thereupon to be incouraged and quickened in our obedience, and thereby made free indeed in our obedi­ence of him.

In briefe then if you take this eyeing of the recompence of reward as I have said, then a man may doe duties with an eye to the recompence of reward. And indeed we ought to doe them with such an eye to the recompence of reward. 1. Vpon knowledge, faith, perswasion, that God will blesse us, and never depart from us, from doing us good. 2. And upon knowledge, faith, perswasion, that God is our Father, that our sinnes are pardoned, &c. 3. And upon the like knowledge, faith and perswasion that [Page 253]God will glorifie us at last, thereupon we are to obey & give up our selves to all the wayes of obedience, love and service of God, as the Apostle saith, Col. 3.23, 24. And what ever you doe, doe heartily to the Lord, knowing that of the Lord you shall receive the reward of the inheritance. But if by eyeing of the recompence of re­ward you meane thus, whether we are not to doe duties, in reference to the ob­taining of spirituall, temporall and eter­nall mercies, then I must pause, and an­swer you by some distinctions.

If then the question be demanded, 1. of temporall good things. Whether may not a man do duties and obey God in reference to Gods bestowing of outward mercies and inioyments 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 beleeve doe carry as little eye to these things as any doe, 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 [Page 254]them in their obedience, Ergo, we may do it also. And to take off all suspicion of mercinarinesse of spirit in so doing, they use to distinguish betweene Supreame 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 Supreame grounds or ends of service. Matt. 6.33. We may eye them with reference and subordination to Gods glory and our good and salvation, but not prima­rily before, or supreamely above the glory of God and our salvation: These are the usuall cautionall distinctions which are ad­ded by such as affirme the position.

I reverence their persons and iudge­ments, 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 doe duties and obey God, in reference to Gods bestowing temporall 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 Carnall man, he doth neither obey from right principles, upon [Page 255]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 carnall, he hath carnall princi­ples, and grounds and ends in all he doth. It may truly be said of him, what God said of the Iews, when they fasted and prayed, they did not at all doe this to God, They assembled themselves for Corne, and Wine, and oyle, 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 meerly, or mainly for himselfe, but for themselves; they seeke 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 off, like a clock they stand still and cannot stir. It is the voice of a carnall heart, Who will shew us any good? they count godlines no gaine, if they can make no gaine of godlinesse; if in stead of gaine, they have losse, in stead of advantage, they meet with persecution; if in stead of a good name, they meet with reproach, for Christ, then they presently cast off religion and obedience, they own­ed it meerly to serve their owne ends, and for their ends doe disclaime it. Hee that will serve God for something, will serve [Page 256]the divell for more, if hee 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 doe reckon and esteeme to be good things, as riches, honour, great­nesse, applause; at least, a competency and sufficiency of temporall and outward good things.

3. And by [serving God] I conceive is meant all the acts of obedience, not on­ly outward conformitie, but inward sub­iection to the lawes and commands of Christ.

4. And by [eying] of these temporall good things in service, I conceive, is not meant the making these things either the meere or maine grounds of his obedience, nor the supreame and primary ends and aymes of his service, for that were abo­minable, but carrying a respect unto the inioyment of these things, as a subordinate ground to set him on worke, and a means to quicken him in working. And thus I have rendred the best sense I can, of those [Page 257]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 inioyment of these good things of this life, is not the ground of a Christian mans obedience; they are not that which doth put us on worke, though they should be admitted to quicken us in working, they are not the spring of moti­on, at the most they are but oyle to the wheeles 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, oh that my heart were di­rected to keep thy statutes.

2. The inabling grounds. Those are two.

1. Our implantation into Christ; As without him we can doe nothing, so in him we are created to all good works, and I can doe all things through Christ, &c.

2. Christs implantation into us, which is called the forming of Christ in the soul, the new man, the law written in the heart, [Page 258]the new creatures, faith & love, whereby we are inabled to obey his precepts: our faith inables. By faith Abraham obeyed — and our love constraines.

3. Impelling grounds, and those are motives rather; 1. because God is good, 2. because he hath been good to us. Gods goodnesse is a motive, and his grace is our strength.

2. The inioyment of these things, they are not the meere end of a Christians obe­dience, then would it render us to be ser­vile, and mercenary in our obedience, and not Son-like and free. Indeed these may be the meere ends of the obedience of car­nall men, but not of the godly, they have higher ends then these: These are too low for the noble and royall spirits of Saints.

3. They are not the main ends of their obedience, they have higher ends then these are; A Christian hath a more noble spirit, a more free-borne soule, then to make any thing out of God himselfe, the maine end of his obedience to God. And so farre all agree.

All the controversie 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 seemes to bee the paedagogy of the Law, in which time they seem­ed to be carryed by temporall promises in the wayes of obedience, and God see­med to propound to them as men under age, the promises of temporall good things to tempt them on to obedience. As you see in Deut. 29. Certainly, the injoyment of these temporall things was not the meere 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 blesse them, and that it might goe well with them in this life; yet all were not of this spirit: nor was the injoyment of these things, the maine end of their obedience no more then of ours: It was but a sub­ordinate end, God never propounded it, nor did the godly eye it, as the maine end of their obedience. But God deales 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 [Page 260]which hee hath bestowed on his people now under the Gospel.

2. Because it seemes to prescribe God, and limit God, not submitting to his wis­dome in desposals to us.

3. Because it seemes to propound that which God hath not propounded.

4. Because this end may faile, and so our obedience too, at least, so much as these things were the end of our obedience, so much obedience will faile 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, then for to take up arguments to obey from the expectation of mercy to be be­stowed, or to gaine mercies by our obe­dience. It seemes better to say, that we are not to obey that God may bestow bles­sings on us, but rather upon the knowledge, faith, perswasion of Gods blessing of us here and for ever, to be quickned from that to obey him. And the Apostle seems to speake after the same manner to us, [Page 261]2 Cor. 7.1. Having therefore these preci­ous promises, let us cleanse our selves from all filthinesse both of flesh and spirit, perfect­ing holinesse in the feare of God. He argues from mercy to dutie, not from dutie to mercy here. He reasons here from the in­joyment of promises to the performance of obedience; having therefore such pro­mises, let us obey. So in Col. 3.23, 24. And whatsoever you doe, doe it heartily 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 inforce the dutie from the knowledge, or faith and perswasion of that reward which God will assuredly be­stow on them. So Heb. 10.34. They tooke ioyfully 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 deale with eternall, but with temporall rewards, and urge these places no further then to strengthen what I said before, that it seemes better to say, that we doe not obey that God may be­stow these outward blessings on us, but rather upon the knowledge, faith, perswa­sion of Gods blessing us here, and for ever, we are quickned to obey him, and in our [Page 262]obedience of him. And certainly the lesse eye that we carry to these things in our obedience, the more eye will God carry to our obedience, the lesse regard and re­spect you have to these outward things in your service, the more will God respect & regard your service, the lesse you make them the end of your working, the more will God make thē the end of your work; Indeed the injoyment of outward things seeme to be too low for a Christian to eye them in his obedience, the Apostle saith, 2 Cor. 4.18. We looke not at the things which are seene, but at the things which are not seene: for the things which are seene are temporall, but the things which are not seene are eternall.

But you will say, Obiect. God hath promised all good things to obedience, as hee tells us, 1. Tim. 4.8. Godlinesse hath the promise of this life, and of that which is to come, and therefore wee may obey with respect to the injoyment 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 exprest, to say, God promiseth to the obedient all good things, rather then to say, he promiseth it to obedi­ence. [Page 263]Especially if that be a trueth, that Gods Promises under the Covenant of Grace are not made to the worke, but to the workman; not to the action, but the person. I am sure our Divines have made this one difference, betweene the Cove­nant of Workes, and Grace; that in the Covenant of Workes, made with Adam, the Promise was made to the worke, and not to the person. But in the Covenant of Grace, the Promise is made to the person, and not to the worke. 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 Obiection under the name of [good things] be Symbolicall phrases, both expressing the same thing.

2. Whether by [good things] bee 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 Gods wisedome he knowes good for us.

If good things be taken at large indefi­nitely, the first part of the Obiection is granted; that God hath promised to the obedient, or to the obedient in their obedi­ence [Page 264]all good things. It is his promise, Psal. Psal. 84.11. 84.11. No good thing will hee with­hold from them who walke uprightly. Nay and his Covenant, Ier. 32.40. Ier. 32.40. I will ne­ver depart from you from doing you good. But if you doe determine and restraine good things, either to those things which are positively good, those which the world esteems good, and doe not take in, wants, Divitiae dan­tur malis, ne pucentur bo­na; bonis, ne putentur ma­la; multis, ne putentur magna. as well as inioyments, straits as well as fulnesse, povertie as well as prosperitie, to be of the number of those good things; then I say that God hath made no such promise to us, nor can wee truely interpret this promise after that manner. If it were a promise made unto obedience, and God­linesse, and the promise were to be inter­preted after that manner, then 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 thinke they did God good service. Iohn 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 [Page 265] wee are to expect and reckon on, accord­ing to that of the Apostle, 2 Tim. 3.12. 2 Tim. 3.12 Hee that will live godly must suffer Persecution. And Acts 14.22. Acts 14.22 Through many tribulations wee must enter into the Kingdome of heaven. And Christ himselfe tells us, That if we will follow him, we must take up our crosse 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 inioyments, then I say there is no such promise made here to obedience.