The Doctrine of the Law and Grace Unfolded, Table of contents

The Doctrine of the Law and Grace Unfolded · Table of contents

These are the several Titles which are set over the several Truths contained in this Book, for thy sooner finding of them.

The First Part.

1. THE Words of the Text opened, and the Doctrines laid down.

2. What the Covenant of Works is, and when it was given.

3. What it is to be under the Covenant of Works.

4. Who they are that are under the Covenant of Works.

5. What men may attain to, that are under this Covenant of Works.

The Second Part.

1. The Doctrine proved.

2. The New Covenant made with Christ.

3. The Conditions of the New Covenant.

4. The Suretiship of Christ.

5. Christ the Messengerof the New Covenant.

6. Christ the Sacrifice of the New Covenant.

7. Christ the High Priest of the New Covenant.

8. Christ compleatly fulfilled the Conditions of the New Covenant.

9. The Covenant of Grace unchangeable; the Opposers answered.

10. Who, and how men are actually brought into the New Covenant.

11. A Word of Experience.

12. The Priviledges of the New Covenant.

13. Two Hell—bred Objections answered.

14. A Use of Examination about the Old Covenant.

15. A Legal Spirit.

16. The Use of the New Covenant.

17. The unpardonable Sin.

18. Objections answered for their Comfort who would have their part in the New Covenant.

p. 1THE DOCTRINE OF THE Law and Grace unfolded: OR, A Discovery of the Law and Grace, the Nature of the one, and the Nature of the other, as they are the two Covenants, &c.

Rom. 6. 14.

For ye are not under the Law, but under Grace.

IN the three former Chapters, the Apostle is pleading for the salvation of sinners by Grace, without the Works of the Law, to the end he might confirm the Saints, and also that he might win over all those that did oppose the truth of this Doctrine, or else leave them the more without excuse; and that he might so do, he taketh in hand, First, to shew the state of all men naturally, or as they p. 2come into the world by Generation, saying in the third Chapter, There is none righteous, no not one; there is none that understandeth, there is none that doth good, &c. As if he had said, It seems there is a Generation of men that think to be saved by the righteousness of the Law, but let me tell them, that they are much deceived, in that they have already sinned against the Law. For by the disobedience of one, many, yea all, was brought into a state of condemnation; Rom. 5. 12, 13, 14, 15, 16, 17, 18, 19. Now in the sixth Chapter, he doth as if he had turned him round to the Brethren, and said, My Brethren you see now that it is clear and evident, that it is freely by the Grace of Christ, that we do inherit eternal life. And again, for your comfort my brethren, let me tell you, that your condition is wondrous safe, in that you are under Grace, for saith he, Sin shall not have dominion over you, that is, neither the damning power, neither the filthy power, so as to destroy your souls; For you are not under the Law, that is you are not under that, that will damn you for sin; But (you are) under grace, or stand thus in relation to God, that though you have sinned, yet you shall be pardoned. For you are not under the Law, &c. If any should ask what is the meaning of the word [UNDER] I answer, it signifieth you are not held, kept, or shut up by it, so as to appear before God under that administration, p. 3and none but that; or thus, you are not now bound by the authority of the Law, to fulfil it, and obey it, so as to have no salvation without you so do; or thus, if you transgress against any one tittle of it, you by the power of it must be condemned: No, no, for you are not so under it, that is, not thus under the Law. Again, For you are not under the Law; what is meant by this word [LAW?] The word Law, in Scripture, may be taken more ways then one, as might be largely cleared. There is the Law of Faith, the Law of Sin, the Law of Men, the Law of Works, otherwise called the Covenant of Works, or the first, or old Covenant, Heb. 8. 13. In that he saith a new Covenant, (which is the Grace of God, or commonly called the Covenant of Grace) he hath made the first old; that is the Covenant of Works, or the Law. I say therefore the word [LAW] and the word [GRACE] in this sixth of the Romans, do hold forth the two Covenants, which all Men are under, that is, either the one or the other. For ye are not under the Law; that is, you to whom I do now write these words, who are and have been effectually brought into the faith of Jesus: you are not under the Law, or under the Covenant of Works. He doth not therefore apply these words to all, but to some, when he saith, But ye, mark, [YE] ye Believers, ye Converted persons, p. 4ye Saints, ye that have been born again. Ye, for ye are not under the Law, implying others are, that are in their natural state, that have not been brought into the Covenant of Grace, by faith in Jesus Christ. The words therefore being thus understood, there is discovered these two Truths in them.

Doct. 1. First, That there are some in Gospel times, that are under the Covenant of Works.

Doct. 2. Secondly, That there is never a Believer under the Law, (as it is a Covenant of Works, but under Grace through Christ) For ye, you Believers, you Converted persons, Ye are not under the Law, but under Grace; or, for you are delivered and brought into, or under the Covenant of Grace.

For the first, That there are some that are under the Law, or under the Covenant of Works, see I pray you that Scripture in the third of the Romans, where the Apostle speaking before of sins against the Law, and of the denunciations thereof, against those that are in that condition, he saith, What things soever the Law saith, it saith to them that are under; Mark, it saith to them that are under the Law, That every mouth may be stopped, and all the World become guilty before God, Rom. 3. 19. That is, all those that are under the Law, as a Covenant of Works, that are yet in their sins, and unconverted, as I told you before. Again, Gal. 5. 18. He saith, But if you be led by the Spirit, you are under the Law, implying again, that those which are for sinning against the Law, or the works of the Law, either as it is the old Covenant; these are under the Law, and not under the Covenant of Grace. Again, Gal. the 3. the 10. Verse, there he saith, For as many as are of the Works of the Law are under the Curse; that is, they that are under the Law, are under the Curse; for mark, they that are under the Covenant of Grace are not under the Curse. Now there are but two Covenants; therefore it must needs be that they that are under the Curse are under the Law; seeing those that are under the other Covenant, are not under the Curse, but under the Blessing. So then, they which be of faith, are blessed with faithful Abraham, but the rest are under the Law, Gal. 3. 9. Now I shall proceed to what I do intend to speak unto.

First, I shall shew you what the Covenant of Works, or the Law is, and when it was first given, together with the nature of it.

Secondly, I shall shew you what it is to be under the Law, or Covenant of Works, and the miserable state of all those that are under it.

Thirdly, I shall shew you who they are that are under this Covenant, or Law.

p. 6Fourthly, I shall shew you how far a man may go, and yet be under this Covenant, or Law.

For the first, What this Covenant of Works is, and when it was given?

The Covenant of Works, or the Law here spoken of, is the Law delivered on Mount Sinai, to Moses, in two Tables of stone, in ten particular branches, or heads; for this see Gal. 4. The Apostle speaking there of the Law, and of some also that through delusions of false Doctrine, was brought again as it were under it, or at least was leaning that way, Verse 21. He saith, As for you that desire to be under the Law, I will shew you the mystery of Abrahams two Sons which he had by Agar and Sarah; these two do signifie the two Covenants, the one named Agar, signifies Mount Sinai where the Law was delivered to Moses on two Tables of stone, Exod. 24. 12. Chap. 34. 1. Deut. 10. 1. Which is that, that whosoever is under, he is destitute of, and altogether without the Grace of Christ, in his heart at the present, Gal. 5. 3, 4. For I testifie again to every man (saith he) speaking to the same People, that Christ is become of none effect unto you, whosoever of you are justified by the Law, namely, that given on Mount Sinai. Ye are fallen from Grace. That is, not that any can be justified by the Law; but his meaning is, all those that seek justification p. 7by the Works of the Law, they are not such as seek to be under the second Covenant, the Covenant of Grace. Also the 2 Cor. 3. 7, 8. The Apostle speaking again of these two Covenants, he saith, For if the Ministration of Death (or the Law, for it is all one) written and engraven in stones (mark that) was glorious: how shall not the Ministration of the Spirit (or the Covenant of Grace) be rather glorious? As if he had said, 'Tis true, there was a glory in the Covenant of Works, and a very great excellency did appear in it; namely, in that given in the stones on Sinai, yet there is another Covenant, the Covenant of Grace, that doth exceed it for comfort and glory.

But secondly, Though this Law was delivered to Moses from the hands of Angels in two Tables of Stone on Mount Sinai; yet this was not the first appearing of this Law to Man; but even this in substance (tho possibly not so openly) was given to the first Man Adam, in the garden of Eden, in these words, And the Lord God commanded the man, saying, Of every Tree in the Garden thou mayest freely eat. But of the Tree of knowledge of good and evil, thou shalt not eat of it; for in the day thou eatest thereof, thou shalt surely die, Gen. 2. 16, 17. Which Commandment then given to Adam, did contain in it, a forbidding to do any one of those things, that was and is accounted evil, although p. 8at that time it did not appear so plainly, in so many particular heads, as it did when it was delivered on Mount Sinai: but yet the very same, and that I shall prove thus.

God commanded Adam in Paradise to abstain from all evil against the first Covenant, and not from some sins only: but if God had not commanded Adam to abstain from the sins spoken against the Ten Commandments, he had not commanded to abstain from all, but from some; therefore it must needs be, that he then commanded to abstain from all sins forbidden in the Law given on Mount Sinai. Now that God commanded to abstain from all evil, or sin, against any of the Ten Commandments, when he gave Adam the Command in the Garden, it is evident, in that he did punish the sins that was committed against those Commands, that was then delivered on Mount Sinai, before they were delivered on Mount Sinai, which will appear as followeth.

The first, second, and third Commandments were broken by Pharaoh and his men; for they had false Gods which the Lord Executed Judgment against (as in Exodus 12. 12.) and blasphemed their true God; (Exod. 7. 17. to the end) for their Gods could neither deliver themselves, nor their people from the hand of God; but in the things wherein they dealt proudly, he was above them, Exod. 18. 11.

p. 9Again, Some judge that the Lord punished the sin against the second Commandment, which Jacob was in some measure guilty of, in not purging his house from false gods, with the defiling of his daughter Dinah, Gen. 34. 2.

Again, We find that Abimelech thought the sin against the third Commandment so great, that he required no other security of Abraham against the fear of mischief that might be done to him by Abraham, his son, and his sons son: but only Abraham's Oath; (Gen. 21. 23.) the like we see between Abimelech and Isaac, (Gen. 31. 53.) the like we find in Moses and the Israelites, who durst not leave the bones of Joseph in Egypt; because of the Oath of the Lord, whose Name by so doing, would have been abused, Exod. 13. 19.

And we find the Lord rebuking his People for the breach of the fourth Commandment, Exod. 16. 27, 28, 29.

And for the breach of the fifth, the Curse came upon Ham, Gen. 9. 25, 26, 27. And Ishmael dishonouring his Father, in mocking Isaack, was cast out, as we read, Gen. 21. 9, 10. The sons in law of Lot, for slighting their Father, perish in the overthrow of Sodom, Gen. 19. 14, &c.

The sixth Commandment was broken by Cain, and so dreadful a Curse and Punishment came upon him, that it made him cry out, My p. 10Punishment is greater then I can bear, Gen. 4. 13.

Again, when Esau threatned to slay his Brother, Rebecca sent him away saying, Why should I be deprived of you both in one day? hinting unto us, that she knew Murther was to be punished with death, Gen. 27. 54. Which the Lord himself declared likewise to Noah, Gen. 9. 6.

Again, a notable Example of the Lords Justice in punishing Murther, we see in the Egyptians, and Pharaoh, who drowned the Israelites Children in the River, Exod. 1. 22. And they themselves were drowned in the Sea, Exod. 14. 27.

The sin against the Seventh Commandment was punished in the Sodomites, &c. with the utter destruction of this City, and themselves, Gen. 19. 24, 25. Yea, they suffer the vengeance of eternal fire, Jude 7. Also the Male Sechemites, for the sin committed by Hamors son, were all put to the sword, Gen. 34. 25, 26.

Our first Parents sinned against the Eighth Commandment in taking the forbidden fruit, and so brought the Curse on themselves, and their posterity, Gen. 3. 16.

Again, the punishment due to the breach of this Commandment, was by Jacob accounted death, Gen. 31. 30, 32. and also by Jacobs sons, Gen. 44. 9, 10.

p. 11Cain sinning against the Ninth Commandment, as in Gen. 4. 9. was therefore cursed to the earth, verse the 11. And Abraham, though the Friend of God, was blamed for false witness by Pharaoh, and sent out of Egypt, Gen. 12. 18, 19, 20. and both he and Sarah reproved by Abimelech, Gen. 20. 9, 10, 16.

Pharaoh sinned against the Tenth Commandment, Gen. 12. 15. and was therefore plagued with great plagues, verse 17. Abimelech, coveted Abraham's Wife, and the Lord threatned death to him and his, except he restored her again; Gen. 20. 3. Yea, though he had not come near her, yet for coveting and taking her, the Lord fast closed up the Wombs of his house, verse 18.

I could have spoken more fully to this, but that I would not be too tedious, but speak what I have to say with as much brevity as I can. But before I pass it, I will besides this, give you an Argument or two more for the further clearing of this; that the substance of the Law delivered on Mount Sinai, was before that delivered by the Lord to man in the Garden. As first, Death reigned over them that had not sinned, after the similitude of Adam's transgression, (that is, though they did not take the forbidden fruit as Adam did) but had the transgression been no other, or had their sin been laid to the charge of none but those that did eat p. 12of that fruit, then those that was born to Adam, after he was shut out of the Garden, had not had sin; in that they did not actually eat of that fruit, and so had not been slaves to death. But in that Death did reign from Adam to Moses, or from the time of his transgression against the first giving of the Law, till the time the Law was given on Mount Sinai, it is evident, that the substance of the Ten Commandments was given to Adam and his Posterity under that Command, Eat not of the Tree that is in the midst of the Garden. But yet if any shall say that it was because of the sin of their Father that death reigned over them: to that I shall answer, that although original sin be laid to the charge of his Posterity, yet it is also for their sins, that they actually committed, that they were plagued: And again, saith the Apostle, For where there is no Law, there is no transgression, Rom. 4. 15. For sin is not imputed where there is no Law: Nevertheless death reigned from Adam to Moses, saith he, Rom. 5. 13, 14. But if there had been no Law, then there had been no Transgression, and so no death to follow after, as the wages thereof: for death is the wages of sin, Rom. 6. 23. and sin is the breach of the Law; an actual breach in our particular persons, as well as an actual breach in our publick person, 1 John 3. 4.

p. 13Again, they are no other sins then those against that Law given on Sinai, for the which those sins before mentioned was punished; therefore the Law given before by the Lord to Adam and his posterity, is the same with that afterwards given on Mount Sinai.

Again, the Conditions of that on Sinai, and of that in the Garden are all one, the one saying, Do this and live, the other saying the same. Also, Judgment denounced against men in both kinds alike; therefore this Law, it appeareth to be the very same, that was given on Mount Sinai.

Again, the Apostle speaketh but of two Covenants (to wit, Grace and Works) under which two Covenants all are; some under one, and some under the other: Now this to Adam is one; therefore that on Sinai is one; and all one with this, and that this is a truth, I say I know that the sins against that on Sinai was punished by God, for the breach thereof, before it was given there: so it doth plainly appear to be a truth; for it would be unrighteous with God for to punish for that Law, that was not broken: therefore it was all one with that on Sinai.

Now the Law given on Sinai, was for the more clear discovery of those sins that was before committed against it; for though the very substance of the Ten Commandments was given p. 14in the Garden, before they were received from Sinai; yet they lay so darkly in the heart of man, that his sins was not so clearly discovered, as afterwards they were; therefore saith the Apostle, The Law was added, Gal. 3. 19. (or more plainly given on Sinai, in Tables of Stone) that the offence might abound; that is, that it might the more clearly be made manifest, and appear, Rom. 5. 20.

Again, we have a notable resemblance for this at Sinai, even in giving the Law; for first, the Law was given twice on Sinai: to signifie that indeed the substance of it was given before. And secondly, the first tables that was given on Sinai was broken, at the foot of the Mount, and the other was preserved whole: to signifie, that though it was the true Law, that was given before, with that given on Sinai, yet it was not so easie to be read, and to be taken notice of, in that the stones were not whole, but broken, and so the Law written thereon somewhat defaced, and disfigured.

But if any object and say, though the sins against the one, be the sins against the other, and so in that they do agree; yet it doth not appear, that the same is therefore the same Covenant of Works with the other.

p. 15Answ. That which was given to Adam in Paradise, you will grant was the Covenant of Works; for it runs thus. Do thus and live, do it not, and die; nay thou shalt surely die. Now there is but one Covenant of Works: If therefore I prove, that that which was delivered on Mount Sinai, is the Covenant of Works, then all will be put out of doubt. Now that this is so, it is evident.

First, Consider the two Covenants, are thus called in Scripture, the one the administration of death, and the other the administration of life; the one the Covenant of Works, the other of Grace, but that delivered on Sinai, is called the ministration of death; that therefore is the Covenant of Works, 2 Cor. 3. For if (saith he) the ministration of death Written and Ingraven in stones, was glorious, &c.

Secondly, the Apostle writing to the Galatians, doth labour to beat them off from trusting in the Covenant of Works; but when he comes to give a discovery of that Law, or Covenant (he labouring to take them off from trusting in it) he doth plainly tell them, it is that which was given on Sinai, Gal. 4. 24, 25. Therefore that which was delivered in two Tables of Stone on Mount Sinai, is the very same that was given before to Adam in Paradise, they running both alike; that in the Garden p. 16saying, Do this and live; but in the day tho eatest thereof, (or doest not do this) thou shal surely die.

And so is this on Sinai, as is evident when he saith, The man that doth these things shall live by them, Rom. 10. 5. and in case they break them, even any of them, it saith, Cursed is every one that continueth not in all things, that are written in the (whole) book of the Law to do them, Gal. 3. 10. now this being thus cleared, I shall proceed.

A second thing to be spoken too, is this, to shew what it is to be under the Law; as it is a Covenant of Works, to which I shall speak, and that thus.

To be under the Law, as it is a Covenant of Works, it is, to be bound upon pain of eternal damnation, to fulfil and that compleatly, and continually, every particular point of the Ten Commandments, by doing them; do this, and then thou shalt live: otherwise, Cursed is every one that continueth not in all (in every particular thing) (or) things that are written in the book of the Law to do them, Gal. 3. 10. That man that is under the first Covenant stands thus, and only thus, as he is under that Covenant, or Law. Poor souls through ignorance of the nature of that Covenant of Works, the Law, that they are under, they do not think their state to be half so bad as it is: when alas there is none in the World p. 17in such a sad condition again besides themselves; for indeed they do not understand these things. He that is under the Law, as it is a Covenant of Works, is like the man that is bound by the Law of his King upon pain of Banishment, or of being Hanged, Drawn, and Quartered, not to transgress any of the Commandeof the King: So here, they that are under the Covenant of Works, they are bound upon pain of eternal banishment, and condemnation, to keep within the compass of the Law of God of Heaven. The Covenant of Works may in this case be compared to the Laws of the Medes and Persians, which being once made, cannot be altered, Dan. 6. 8. You find that when there was a Law made, and given forth, that none should ask a Petition of any, God or Man, but of the King only: this Law being established by the King, (verse 9.) Daniel breaking of it, let all do whatever they can, Daniel must into the Lions Den, ver. 16. So here, I say, there being a Law given, and sealed with the Truth, and the Word of God, (how, that the soul that sinneth shall die, Ezek. 18. 4.) whosoever doth abide under this Covenant, and dieth under the same, they must and shall into the Lions Den: nay worse then that, for they shall be thrown into Hell, to the very Devils.

p. 18But to speak in a few partculars for thy better understanding herein. Know first, that the Law of God, or Covenant of Works, doth not contain it self in one particular branch of the Law, but doth extend it self into many, even into all the Ten Commandments, and them Ten into very many more, as might be shewed: so that the danger doth … lie in the breaking of one or Two of these Ten only, but it doth lie even in the transgression of any one of them. As you know, if a King should give forth ten particular commaands to be obeyed, by his subjects upon pain of death: now if any man doth transgress against any one of these ten, he doth commit treason, as if he had broke them all, and … liable to have the sentence of the Law, as certainly passed on him, as if he had broken every particular of them.

2. Again, you know that the Laws being given forth by the King, which if a man keep and obey a long time; yet if at the last he flips and breaks those Laws, he is presently apprehended, and condemded by that Law. These things are clear as touching the Law of God, as it is a Covenant of Works: if a man do fulfil nine of the Commandments, and yet breaketh but one, that being broken, will as surely destroy him, and shut him out from the joys of Heaven, as if he had actually p. 19transgressed against them all; for indeed in effect so he hath: there is a notable Scripture for this in the Epistle of James, 2 Chap. at the 10 ver. For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all; that is, he hath in effect broken them all, and shall have the voice of them all cry out against him: and it must needs be so saith James, because, he that said (or that Law which said) Do not commit Adultery, said also, do not Kill. Now if thou commit no Adultery, yet if thou Kill, thou art become a transgressor of the Law. As thus, it may be thou didst never make to thy self a God of Stone or Wood, or at least not to worship them so really and so openly as the Heathen do; yet if thou hast stollen, born false witness, or lusted after a Woman in thy heart, Mat. 5. 28. thou hast transgressed the Law; and must for certain, living and dying under that Covenant, perish for ever by the Law: for the Law hath resolved on that before-hand, saying, Cursed is every one that continueth not in ALL things; mark, I pray you, in all things, that's the word, and that feals the Doctrine.

3. Again, though a Man do not covet, steal, murther, worship gods of Wood and Stone, &c. yet if they do take the Lords Name in vain, they are for ever gone, living and dying under that Covenant, Thou shalt not take the Name of the Lord thy God in vain; there is the command p. 20but how if we do? then he saith, The Lord will not hold him guiltless that taketh his Name in vain: No, though you live as holy as ever thou can'st, and walk as circumspectly as ever any did; yet if thou doest take the Lords Name in vain thou art gone by that Covenant; For I will not, mark, I will not, (let him be in never so much danger) I will not hold him guiltless that takes my Name in vain, Exod. 20. 7. and so likewise for any other of the ten, do but break them, and thy state is irrecoverable, if thou live and die under that Covenant.

4. Though thou shouldest fulfil this Covenant, or Law, even all of it, for a long time, ten, twenty, forty, fifty, or threescore years, yet if thou do chance to slip, and break one of them but once before thou die, thou art also gone and lost by that Covenant; for mark, Cursed is every one that continueth not in all things (that continueth not in all things, mark that) which are written in the Book of the Law to do them: but if a man do keep all the Law of God his whole life time, only sin one time before he dies, that one sin is a breach of the Law, and he hath not continued in doing the things contained therein; (For, for to continue according to the sense of this Scripture, is to hold on without any failing, either in thought, word, or deed) therefore I say, though a man do walk up to the Law all his life time, but only p. 21at the very last sin one time before he die, he is sure to perish for ever, dying under that Covenant. For my Friends you must understand that the Law of God is (yea) as well as the Gospel; and as they that are under the Covenant of Grace shall surely be saved by it, so, even so, they that are under the Covenant of Works and the Law, they shall surely be damned by it, if continuing there. This is the Covenant of Works, and the nature of it; Namely, not to bate any thing, no, not a mite to him that lives and dies under it; I tell thee (saith Christ) thou shalt not depart thence, that is from under the Curse, till thou hast paid the very last mite, Luke 12. 59.

5. Again, you must consider, that this Law doth only condemn words and actions, as I said before, but it hath authority to condemn the most secret thought of the heart, being evil; so that if thou do not speak any word that is evil, as swearing, lying, jesting, dissembling, or any other word that tendeth to, or savoureth of sin, yet if there should chance to pass but one vain thought thorow thy heart but once in all thy life time, the Law taketh hold of it, accuseth, and also will condemn thee for it. You may see one instance for all in the fifth of Matthew at the 27, 28. verses, where Christ saith, That though a man do not lie with a woman carnally, yet if he do but look on her, and in his heart lust after her, p. 22he is counted by the Law, being rightly expounded, such a one that hath committed the sin; and thereby hath laid himself under the condemnation of the Law. And so likewise of all the rest of the commands; if there be any thought that is evil, do but pass thorow thy heart, whether it be against God, or against man in the least measure, though possibly not discerned of thee, or by thee, yet the Law takes hold of thee therefore, and doth by its authority both cast, condemn, and execute thee for thy so doing. The thought of wickedness is sin, Prov.

6. Again, the Law is of that nature and severity, that it doth not only enquire into the generallty of thy life, as touching several things, whether thou art upright there or no, but the Law doth also follow thee into all thy holy duties, and watcheth over thee there, to see whether thou doest do all things aright there, that is to say, whether when thou doest pray, thy heart hath no wandring thoughts in it; whether thou do every holy duty thou doest perfectly, without the least mixture of sin; and if it do find thee to slip, or in the least measure to fail in any holy duty that thou doest perform, the Law taketh hold on that, and findeth fault with that, so as to render all the holy duties that ever thou didst unavailable because of that: I say, if when thou art a hearing, p. 23there is out one vain thought, or in praying but one vain thought, or in any other thing whatsoever, let it be civil or spiritual, one vain thought once in all thy life time, will cause the Law to take such hold on it, that for that one thing, it doth even set open all the Flood gates of Gods wrath against thee, and … …bly by that Covenant, it doth bring eternal vengeance upon thee. So that I say look which ways thou wilt, and fail wherein thou wilt, and do it as seldom as ever thou ca…sto, either in civil or spiritual things, as aforesaid; that is either in the service of God, or in thy employments in the world, as thy trade or calling, either in buying or selling any way, in any thing whatsoever: I say, if in any particular it findeth thee tardy, or in the least measure guilty, it calleth thee an offender, … accuseth thee to God, it puts a stop to all the promises thereof, that are joyned to the Law, and leaves thee there as a cursed transgressor against God, and a destroyer of thy own soul.

Here I would have thee If thou wouldest have a more full discourse hereof. Read D…d upon the Commandments.by the way for to take notice, that it is not my intent at this time to inlarge on the several Commands in particular; for that would be very p. 24me to write, and thee to read: only thus much I would have thee to do at the reading hereof; make a pause, and sit still one quarter of an hour, and muse a little in thy mind thus with thy self, and say; Did I ever break the Law, yea or no? had I ever in all my life time one sinful thought passed thorough my heart since I was born, yea or no? and if thou findest thy self guilty, as I am sure thou canst not otherwise choose but do, unless thou shut thy eyes against thy every days practice; then I say conclude thy self guilty of the breach of the first Covenant. And when that this is done, be sure in the next place, thou do not straightway forget it, and put it out of thy mind, that thou art condemned by the same Covenant; and then do not content thy self until thou do find, that God hath sent thee a pardon from Heaven, through the Merits of our Lord Jesus Christ, the Mediator of the second Covenant. And if God shall but give thee a heart to take this my counsel, I do make no question but these words spoken by me, will prove an instrument for the directing of thy heart, to the right remedy, for the salvation of thy soul.

Thus much now touching the Law and the severity of it, upon the person that is found under it, having offended, or broken any particular of it, either in thought, word, or action; and now before I do proceed to the next p. 25thing, I shall answer four objections that do he in my way; and also, such as do stumble most part of the world.

The first Objection, And first, but you will say, methinks you speak very harsh; it is enough to daunt a body: set the case therefore, that a man after he hath sinned, and broken the Law, repenteth of his wickedness, and promiseth to do so no more; Will not God have mercy then, and save a poor sinner then?

1. Answ. I told you before, that the Covenant once broken, will execute upon the offender that which it doth threaten to lay upon him; and as for your supposing that your repenting, and promising to do so no more, may help well, and put you in a condition to attain the mercy of God by the Law: these thoughts do flow from gross ignorance, both of the nature of sin, and also of the nature of the justice of God. And if I was to give you a description, of one in a lost condition for the present, I would brand him out with such a mark of ignorance as this is.

2. Answ. The Law as it is a Covenant of works, doth not allow of any repentance unto life, to those that live and die under it; for the Law being once broken by thee, never speaks good unto thee, neither doth God at all regard thee: If thou be under that Covenant, notwithstanding all thy repentings, and p. 26also promises, to do so no more. No, saith the Law, thou hast sinned, therefore I must curse thee; for it is my nature to curse, even, and nothing else but curse every … that doth in any point transgress against me, Gal.. 3. 10. They brake my Covenant, and I regarded … not saith the Lord, Heb. 8. Let them cry, I will not regard them; let them report I will not regard them; they have broken my Covenant, and done that in which I delighted not; therefore by that Covenant I do curse, and not bless; damn, and not save, frown, and not smile; reject, and not embrace; charge sin, and not forgive it. They brake my Covenant, and I regarded them not. So that I say if thou break the Law, the first Covenant; and thou being found there, God looking on thee thorow that, he hath no regard on thee, no pity for thee, no delight in thee.

Object. 2. But hath not the Law promises as well as threatnings? saying, The man that doth these things shall live, (mark, he shall live) by them, or in them.

Answ. First, to break the Commandments, is not to keep or fulfil the same; but thou hast broken them, therefore the promise doth not belong to thee by that Covenant. Secondly, the promises that are of the Law, are conditional, and so not performed, unless there be a full and continual obedience to every particular p. 27of it, and that without the feast sin. Do this, mark, do this, and afterwards thou shalt live; but if thou break one point of it once in all thy life, thou hast not done the Law; therefore the the promises following the Law do not belong unto thee, if one sin hath been committed by thee. As thus, (I will give you a plain instance) Set the case there be a Law made by the King, that if any man speak a word against him, he must be put to death, and this must not be revoked, but must for certain be expected on the offender; though though there be a promise made to them that do not speak a word against him, that they shall have great love from him: yet this promise is nothing to the offender, he is like to have no share in it, or to be ever the better for it; but contrariwise, the Law that he hath offended must be executed on him; for his sin shutteth him out from a share of, or in the Promises. So it is here, there is a promise made indeed, but to whom? Why, it is to none but those that live without sinning against the Law: but if thou (I say) sin one time against it in all thy lifetime, thou art gone, and not one promise belongs to thee, if thou continue under this Covenant. Methinks the Prisoners at the bar, having offended the Law (and the charge of a just Judge towards them) do much hold forth the Law, as it is a Covenant of p. 28Works, and how it deals with them that are under it. The Prisoner having offended cries out for mercy; good my Lord mercy (saith he) pray my Lord pity me; the Judge saith, What canst thou say for thy self, that Sentence of Death should not be passed upon thee? Why, nothing but this, I pray my Lord be merciful: But he answers again, Friend, the Law must take place, the Law must not be broken: The Prisoner saith, Good my Lord spare me, and I will never do so any more: The Judge notwithstanding the mans out-cries, and sad condition, must according to the tenor of the Law, pass Judgment upon him, and the Sentence of the Condemnation must be read to the Prisoner, though it makes them fall down dead to hear it, if he executes the Law, as he ought to do. And just thus it is concerning the Law of God.

Object. 3. I, but sometimes (for all your haste) the Judge doth also give some Pardons, and forgive some offenders, notwithstanding their offences, though he be a Judge.

Answ. It is not because the Law is merciful, but because there is manifested the love of the Judge, (not the love of the Law) I beseech you to mark this distinction; for if a man that hath deserved death by the Law, be notwithstanding this forgiven his offence; it is not because p. 29the Law saith, spare him, but it is the love of the Judge (or Chief Magistrate) that doth set the man free from the Condemnation of the Law: But mark, here the Law of Men and the Law of God do differ; the Law of Man is not so irrevokable, but if the Supream please, he may sometimes grant a Pardon, without satisfaction given for the offence; but the Law of God is of this nature, that if the Man be found under it, and a transgrssor, or one that hath transgressed against it, before that Prisoner can be released, there must be a full and compleat satisfaction given to it, either by the mans own life, or by the blood of some other man; For without shedding of blood there is no remission, Heb. 9. 22. that is, there is no deliverance from under the curse of the Law of God; and therefore however the Law of man may be made of none effect, sometimes by shewing mercy without giving of a full satisfaction, yet the Law of God cannot be so contented, nor at the least give way, that the person offending that, should escape the curse, and not be damned, except some one do give a full and compleat satisfaction to it for him, and bring the Prisoner into another Covenant, (to wit) the Covenant of Grace, which is more easie, and soul-refreshing, and sin-pardoning.

p. 30I say therefore, you must understand, that if there be a Law made that reaches the life, to take it away for the … given by the offender against it; then it is clear, that if the man be spared and saved, it is not the Law that doth give the man this advantage, but it is the meer mercy of the King, either because he hath a ransom, or satisfaction some other way; or being provoked thereto out of his own love to the person whom he saveth. Now thou also having transgressed and broken the Law of God, if the Law be not executed upon thee, it is not because the Law is merciful, or can pass by the least offence done by thee, but thy deliverance comes another way: Therefore I say, however it be by the Laws of men, where they be corrupted and perve…ted, yet the Law of God is of that nature, that if it hath not thy own blood, or the blood of some other man (for it calls for no loss) for to ransom thee from the curse of it, being due to thee for thy transgression, and to satisfie the cries, the doleful cries thereof, and ever for to present thee pure and spotless before God (notwithstanding this fiery Law) thou art gone if thou hadst a thousand souls; For without shedding of blood there is no remission, Heb. 9. 22. No forgivness of the least sin against the Law.

p. 31Object. 4. But you will say, I do not only repent … of my formed life, and also promise to do so no more, but now I do labour to be righteous, and to live a holy life; and now instead of being a breaker of the Law, I do labour to fulfill the same: what say you to that?

Answ. See the case thou couldest walk like an Angel of God; set the case thou couldest fulfill the whole Law, and live from this day to thy lives end, without sinning in thought, word, or deed, which is unpossible: but I say, set the case it should be so, why, thy state is as bad, (if thou be under the first Covenant) as ever it was. For first, I know thou darest not say but thou hast at one time or other sinned; and it so, then the Law hath condemned thee; and it so, then I am sure, that thou with all thy actions, and works of righteousness, canst not remove the dreadful and unresistible Curse that is already laid upon thee, by that Law which thou art under, and which thou hast sinned against, though thou livest the holiest life that any man can live in this world, being under the Law of Works, and so not under the Covenant of Grace, thou must be cut off without remedy; for thou hast sinned, though afterwards thou live never so well.

The reasons for this that hath been spoken, are these.

p. 32First, Tho nature of Gods justice calls for it, that is, it calls for irrecoverable ruin on them that transgress against this Law: for justice gave it, and justice looks to have it compleatly, and continually obeyed, or else justice is resolved to take place, and execute its office, which is to punish the transgressor against it; you must understand that the justice of God is as unchangable as his love; his justice cannot change its nature, justice it is, if it be pleased, and justice it is be if it displeased. The justice of God in this place, may be compared to fire; there is a great fire made in some place, if thou do keep out of it, it is fire; if thou do fall into it thou wilt find it fire; and therefore the Apostle useth this as an Argument to stir up the Hebrews to stick close to Jesus Christ, lest they fell under the justice of God, by these words, Heb. 12. 29. For our God is a consuming fire: into which if thou fall, it is not for thee to get out again, as it is with some that fall into a material fire; no, but he that falls into this, he must lie there for ever; as it is clear where he saith, Isa. 33. 14. Who among us can dwell with everlasting burnings, and with devouring fire? For justice once offended, knoweth not how to shew any pitty or compassion to the offender; but runs on him like a Lion, takes him by the throat, throws him into Prison, and there he is sure to lie, and that to all eternity, p. 33unless infinite satisfaction be given to it, which is impossible to be given by any of (us) the sons of Adam.

Secondly, the faithfulness of God calls for irrecoverable ruine, to be poured out on those that shall live and die under this Covenant. If thou having sinned but one sin against this Covenant, and shouldest afterwards escape damning, God must be unfaithful to himself, and to his Word, which both agree as one. First, he would be unfaithful to himself; to himself; that is, to his Justice, Holiness, Righteousness, Wisdom, and Power, if he should offer to stop the runnings out of his Justice, for the damning of them that have offended it. And secondly, he would be unfaithful to his Word (his written Word) and deny, disown, and break that, of which he hath said, Luk. 16. 7. It is easier for Heaven and Earth to pass away, than for one tittle of the Law to fail, or be made of none effect; now if he should not according to his certain declarations therein, take vengeance on those that fall and die within the threat, and sad curses denounced, it that, his word could not be fulfilled.

Thirdly, Because otherwise he would disown the sayings of his Prophets, and gratifie the sayings of his enemies: his Prophets say he will take vengeance, his enemies say he will not; his Prophets say he will remember p. 34their iniquities, and recompence them into their bosom; but his enemies say they shall do well, and they shall have peace though they walk after the imagination of their own heart; Deut. 29. 19, 20. and be not so strict as the word commands, and do not as it saith: but let me tell thee, hadst thou a thousand souls, and each of them was worth a thousand worlds, God would set them all on a light fire; if they fall within the condemnings of his Word, and thou die without a Jesus, even the right Jesus; for the Scriptures cannot be broken. What doest thou think that God, Christ, Prophets, and Scriptures, will all lie for thee? and falsifie their words for thee? it will be but ill venturing thy soul upon that.

And the reasons for it are these, First, Because God is God, and Secondly, because Man is Man.

First, Because God is perfectly just, and eternally just, perfectly holy, and etern…lly holy, perfectly faithful, and eternally faithful; that is without any variableness or shadow of turning: but perfectly continueth the same, and can as well cease to be God, as to alter or change the nature of his God-head. And as he is thus the perfection of all perfections, he gave out his Law to be obeyed, but if any offend it, then they fall into the hands of this his eternal justice, and so must drink of his irrecoverable p. 35wrath, which is the execution of the same justice. I say, this being thus, the Law being broken, justice takes place, and so faithfulness followeth, to see that execution be done, and also to testifie that he is true, and doth denounce his unspeakable, …nsupportable, and unchangeable vengeance on the party offending.

Secondly, Because thou art not as infinite as God, but a poor created weed, that is here to day and gone to morrow; and not able to answer God in his Essence, Being, and Attributes, thou art found to fall under him, for that thy soul or body can do nothing that is infinite in such a way as to satisfie this God, which is an infinite God in all his attributes

But to declare unto you the misery of man by this Law to purpose, I do beseech you to take notice of these following particulars, besides what hath been already spoken. First, I shall shew the danger of them by reason of the Law, as they come from Adam. Secondly, as they are in their own persons particularly under it.

1. First, as they come from Adam, they are in a sad condition; because he left them a broken Covenant: or take it thus, because they, while they were in him, did with him break that Covenant. Oh! this was the treasure that Adam left to his posterity, it was a p. 36broken Covenant, insomuch that death reigned over all his Children, and doth still to this day, as they come from him, both natural and eternal death, Rom. the 5. It may be Drunkard, Swearer, Liar, Thief, thou dost not think of this.

2. Secondly, he did not only leave them a broken Covenant, but also made them (himself) sinners against it: he made them sinners; By one mans disobedience many were made sinners, Rom 5. 19. And this is worse than the first.

3. Thirdly, not only so, but he did deprive them of their strength, by which at first they were enabled to stand, and left them no more than dead men. Oh helpless state! Oh! how beggarly and miserable are the sons of Adam?

4. Fourthly, not only so; but also before he left them, he was the conduit-pipe through which the Devil did convey of his poisoned spawn and venome nature into the hearts of Adams sons and daughters, by which they are at this day so strongly and so violently carried away, that they flie as fast to Hell and the Devil, by reason of sin, as chaff before a mighty wind.

5. Fifthly, in a word, Adam led them out of their Paradise, that is one more; and put out their eyes, that is another; and left them to the leading of the Devil; O sad! Canst thou p. 37hear this, and not have thy ears to tingle and burn on thy head? Can'st thou read this and not feel this and not feel thy Conscience begin to throb and dagg? If so, surely it is because thou art either possessed with the Devil, or besides thy self. But I pass this, and come to the second thing, which is the cause of their being in a sad condition, which is by reason of their being in their Particular persons under it.

First, therefore they that are under the Law, they are in a sad condition; because they are under that which is more ready (through our infirmity) to curse than to bless; they are under that called the ministration of condemnation, 2 Cor. 3. that is, they are under that dispensation, or administration, whose proper work is to curse, and condemn, and nothing else.

Secondly, their condition is sad, who are under the Law; because they are not only under that administration that doth condemn, but also that which doth wait an opportunity to condemn: the Law doth not wait that it might be gracious, but it doth wait to curse and condemn; I, it came on purpose to discover sin, Rom. 5. 20. The Law entred, saith the Apostle, that the offence might abound; or appear indeed to be that which God doth p. 36duplicate page p. 37duplicate page p. 38hate; and also to curse for that which hath been committed, as he saith, Cursed is every one that continueth not in all things that are written in the book of the Law to do them; Gal. 3. 10.

Thirdly, they are in a sad condition; bebecause that administration they are under, that are under the Law, doth always find fault with the sinners obedience, as well as his disobedience; (if it be not done in a right spirit, which they that are under that Covenant cannot do, by reason of their being destitute of Faith) therefore, I say, it doth controle them, saying, This was not well done; this was done by the halves; this was not done freely, and that was not done perfectly, and out of love to God: and hence it is that some men, notwithstanding they labour to live as holy as ever they can, according to the Law; yet they do not live a peaceable life, but are full of condemnings, full of guilt and torment of Conscience; finding themselves to fail here, and to fall short there, omitting this good which the Law commands, and doing that evil which the Law forbids; but never giveth them one good word for all their pains.

Fourthly, they that are under the Law are in a sad condition; because they are under that administration that will never be contented p. 39with what is done by the sinner: if thou be under this Covenant, work as hard as thou can'st, the Law will never say, Well done; never say, My good servant: No, but always it will be driving of thee faster, hastning of thee harder, giving of thee fresh commands, which thou must do; and upon pain of damnation not to be left undone. Nay, it is such a Master that will curse thee, not only for thy sins, but also because thy good works were not so well done, as they ought to be.

Fifthly, they that are under this Covenant or Law, their state is very sad; because this Law doth command impossible things of him that is under it; and yet doth but right in it, seeing man at the first, had in Adam strength to stand, if he would have used it, and the Law, was given then, (as I said before) when man was in his full strength; and therefore no unequality, if it commands the same still, seeing God that gave thee strength, did not take it away. I will give you a similitude for the clearing of it; set the case that I give to my servant ten pounds, with this charge, lay it out for my best advantage, that I may have my own again with profit; now if my servant contrary to my command, goeth and spends my money in a disobedient way; is it any unequality in me to demand of my servant what I gave him at first? nay, and though he have p. 40nothing to pay, I may lawfully cast him into Prison, and keep him there until I have satisfaction. So here, the Law was delivered to man, at the first when he was in a possibility to have fulfilled it; now then, though man have lost his strength, yet God is just in commanding the same work to be done. I, and if they do not do the same things, I say, that are impossible for them to do, it is just with God to damn them, seeing it was they themselves that brought themselves into this condition; therefore saith the Apostle, What things soever the Law, or Commands saith, it saith to them that are under the Law; that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 19. and this is thy sad condition that art under the Law, Gal. 3. 10.

But if any should object and say, but the Law doth not command unpossible things of natural man.

I should answer in this case as the Apostle did in another, very much like unto it, saying, They know not what they say, nor whereof they affirm: For doth not the Law command thee to love the Lord thy God, with all thy soul, with all thy strength, with all thy might; &c. and can the natural man do this? Jer. 13. 23. How can those that are accustomed to do evil, do that which is commanded in this particular? p. 41Can the Ethiopian change his skin, or the Leopard his spots?

Doth the Law command thee to do good, and nothing but good? and that with all thy soul, heart, and delight, (which the Law as a Covenant of Works called for) and can'st thou being Carnal do that? But there is no man that hath understanding, if he should hear thee say so, but would say that thou wast either bewitched, or stark mad.

Sixthly, they that are under the Law, are in a sad condition; because, that though they follow the Law, or Covenant of Works, I say, though they follow it, it will not lead them to Heaven; no, but contrariwise, it will lead them under the Curse. It is not possible, saith Paul, that any should be justified by the Law, (or by our following of it) for by that is the knowledge of sin, and by it we are condemned for the same, which is far from leading us to life, being the ministration of death, 2 Cor. 3. and again, Israel that followeth after the Law of righteousness, hath not attained to the Law of righteousness: wherefore? because they sought it not by faith, but by the Law, and by the Works thereof, Rom. 9. 30, 31, 32.

Seventhly, they that are under the Law, are in a sad condition; because they do not know whether ever they shall have any wages for their work or no; they shall have no assurance p. 42of the pardon of their sins, neither any hopes of eternal life: but poor hearts as they are, they work for they do not know what, even like a poor Horse that works hard all day, and at night hath a dirty Stable for his pains; so thou mayest work hard all the days of thy life, and at the day of death instead of having of a glorious rest in the Kingdom of Heaven, thou mayest, nay, thou shalt have for thy sins, the damnation of thy soul and body in Hell to all eternity; for as much as I said before, that the Law, if thou sinnest, it doth not take notice of any good work done by thee; but takes its advantage to destroy and cut off thy soul for the sin thou hast committed.

Eighthly, they that are under the Law, are in a sad condition, because they are under that administration, upon whose souls God doth not smile (they dying there) for the administration that God doth smile upon his Children through, is the Covenant of Grace, they being in Jesus Christ, the Lord of life and consolation: but contrariwise to those that are under the Law; for they have his frowns, his rebukes; his threatnings, and with much severity they must be dealt withal. For they break my Covenant, and I regarded them not, saith the Lord, Heb. 8. 9.

p. 43Ninthly, they are in a sad condition; because they are out of the faith of Christ: they that are under the Law, have not the faith of Christ in them; for that dispensation which they are under, is not the administration of faith, The Law is not of faith, saith the Apostle, Gal. 3. 2.

Tenthly, because they have not received the Spirit; for that is received by the bearing of faith, and not by the Law, nor the Works thereof, Gal. 3. 2.

Eleventhly, in a word, if thou live and die under that Covenant, Jesus Christ will neither pray for thee, neither let thee have one drop of his Blood to wash away thy sins; neither shalt thou be so much as one of the least in the Kingdom of Heaven; for all these priviledges come to souls under another Covenant, as the Apostle saith, For such are not under the Law, but under Grace, that is, such as have a share in the benefits of Jesus Christ, or such as are brought from under the first Covenant, into the second; or from under the Law, into the Grace of Christs Gospel; without which Covenant of Grace, and being found in that, there is no soul can have the least hope of eternal life, no joy in the holy Ghost, no share in the priviledges of Saints, because they are tied up from them by the limits and bonds of the Covenant of Works. For you must understand, p. 44that these two Covenants have their several bounds and limitations, for the ruling and keeping in subjection, or giving of freedom to the parties under the said Covenants: now they that are under the Law, are within the compass and the jurisdiction of that, and are bound to be in subjection to that; and living and dying under that, they must stand and fall to that, as Paul saith, To his own master, he shall stand or fall. The Covenant of Grace doth admit to those that are under it, also liberty and freedom, together with commanding of subjection to the things contained in it, which I shall speak to further hereafter.

But now, that the former things may be further made to appear, that is, what the sad condition of all them that are under the Law is; as I have shewn you something of the nature of the Law, so also shall I shew, that the Law was added and given for that purpose, that it might be so with those that are out of the Covenant of Grace.

First, God did give the Law, that sin might abound, Rom. 5. 20. not that it should take away sin in any, but to discover the sin which is already begotten, or that may hereafter be begotten, by Lust and Satan: I say, this is one proper work of the Law to make manifest sin; it is sent to find fault with the sinner, and it doth also watch that it may so do, and it p. 45doth take all advantages for the accomplishing of its work in them that give ear thereto, or do not give ear, if it have the rule over them. I say, it is like a man that is sent by his Lord to see and pry into the labours and works of other men, taking every advantage to discover their infirmities and failings, and to chide them; yea, to throw them out of the Lords favour for the same.

Secondly, Another great end why the Lord did add or give the Law, it was that no man might have any thing to lay to the charge of the Lord, for his condemning of them that do transgress against the same. You know that if a man should be had before an Officer or Judge, and there be condemned, and yet by no Law; he that condemns him, might be very well reprehended or reproved for passing the Judgment; yea the party himself might have better ground to plead for his liberty, than the other to plead for the condemning of him: but this shall not be so in the judgment day, but contrariwise; for then every man shall be forced to lay his hand on his mouth, and hold his tongue at the Judgment of God, when it is passed upon them; therefore saith the Apostle, What things soever the Law saith, it saith to them that are under the Law (that is all the commands, all the curses and threatnings that are spoken by it, are spoken p. 46saith he) that every mouth may be stopped; mark, I beseech you, it saith, saith he, that every mouth might be stopped, and that all the world might become guilty before God, Rom. 3. 19. So that now in case any in the judgment day, should object against the judgment of God, as those in the 25. of Matthew do, saying, Lord when saw we thee thus and thus? And why dost thou pass such a sad sentence of condemnation upon us? surely this is injustice and not equity: Now for the preventing of this, the Law was given; I, and that it might prevent thee to purpose, God gave it betimes, before either thy first father had sinned, or thou wast born. So that again, if there should be these Objections offered against the proceedings of the Lord in justice, and judgment, saying: Lord, why am I thus condemned, I did not know it was sin? now against these two, was the Law given, and that betimes, so that both these are answered. If the first come in and say, why am I judged? why am I damned? then will the Law come in, even all the Ten Commandments, with every one of their cries against thy soul, the first saying, he hath sinned against me, damn him; the second saying also, he hath transgressed against me, damn him; the third also saying the same, together with the 4, 5, 6, 7, 8, 9, p. 4710. even all of them will discharge themselves against thy soul, if thou die under the first Covenant, saying he, or they, have transgressed against us, damn them, damn them: and I tell thee also, that these ten great guns, the Ten Commandments, will with discharging themselves in justice against thy soul, so rattle in thy conscience, that thou wilt in spight of thy teeth, be immediately put to silence, and have thy mouth stopped; and let me tell thee further, that if thou shalt appear before God, to have the Ten Commandments discharge themselves against thee, thou hadst better be tied to a tree, and have ten, yea ten thousand of the biggest pieces of Ordnance in the world, to be shot off against thee; for these could go no further, but only to kill the body; but they both body and soul to be tormented in Hell with the Devil to all eternity.

3. Again, if the second thing should be objected, saying, But Lord I did not think this had been sin, or the other had been sin; for no body told me so: then also will the giving of the Law take off that, saying, nay, but I was given to thy father Adam before he had sinned, or before thou wast born, and have ever since been in thy soul to convince thee of thy sins, and to controul thee for doing the thing that was not right. Did not I secretly p. 48tell thee at such a time, in such a place, when thou wast doing of such a thing, with such a one, or when thou wast all alone, that this was a sin, and that God did forbid it; therefore if thou didst commit it, God would be displeased with thee for it? And when thou wast thinking to do such a thing, at such a time, did not I say, forbear, do not so? God will smite thee, and punish thee for it, if thou doest do it? And besides God did so order it, that you had me in your Houses, in your Bibles, and also you could speak and talk of me; thus pleading the truth, thou shalt be forced to confess it is so; nay, it shall be so in some sort with the very Gentiles and barbarous People, that fall far short of that light we have in these parts of the world (for saith the Apostle) The Gentiles which have not the Law, these do by nature the things contained in the Law; these having not the Law (that is, not written as we have, yet they) are a Law unto themselves, which sheweth the works of the Lavv is vvriten in their hearts, Rom. 2. 14, 15. that is, they have the Law of works in them by nature, and therefore they shall be left without excuse; for their own consciences shall stand up for the truth of this, where he saith, Their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. I but when? Why, in the day vvhen God p. 49shall judge the secrets of men by Jesus Christ according to my Gospel, Rom. 2. 15, 16. So this I say is another end, for which the Lord did give the Law, namely, that God might pass a sentence in righteousness, without being charged with any injustice, by those that shall fall under it, in the judgment.

4. A fourth end, why the Lord did give the Law, it was, because they that die out of Jesus Christ, might not only have their mouths stopped, but also that their persons might become guilty before God (Rom. 3. 19.) and indeed this will be the ground of silencing (as I said before) they finding themselves guilty, their consciences backing the truth of the judgment of God passed upon them, they shall become guilty, that is, they shall be fit vessels for the wrath of God to be poured out into, being filled with guilt, by reason of transgressions against the Commandments: thus therefore shall the parties under the first Covenant be fitted to destruction (Rom. 9. 22.) even as wood, or straw, being well dried, is fitted for the fire, and the Law was added and given, and speaks to this very end that sins might be shewn, mouths might be stopt from quarrelling: And that all the vvorld, mark, the vvorld might become guilty before God, and so be in justice for ever and ever overthrown, because of their sins.

p. 50And this will be so, for these reasons.

First, Because God hath a time to magnifie his justice, and holiness, as well as to shew his forbearance and mercy. We read in Scripture that his eyes are too pure to behold iniquity, Hab 1. 13. and then we shall find it true. We read in Scripture, that he will magnifie the Law, and make it honourable, and then he will do it indeed.

Now because the Lord doth not strike so soon as he is provoked by sin, therefore poor souls will not know, nor regard the Justice of God; neither do they consider the time in which it must be advanced (which will be) when men drop under the wrath of God as fast as hail in a mighty storm, 2 Pet. 3. 9. Psal. 50. 21, 22. Now therefore look to it all you that count the long-suffering and forbearance of Gods slackness; and because for the present he keepeth silence, therefore to think that he is like unto your selves. No, no, but know that God hath his set time for every purpose of his, and in its time, it shall be advanced most marvellously, to the everlasting astonishment and overthrow of that soul, that shall be dealt withal by Justice and the Law. O! how will God advance his Justice? O! how will God advance his Holiness? First, By shewing men that he in justice cannot, will not regard them, because they have sinned: And secondly, In that his holiness will not give way p. 51for such unclean wretches to abide in his sight, his eyes are so pure.

Secondly, Because God will make it appear that he will be as good as his word to sinners; sinners must not look to escape always, though they may escape a while, yet they shall not go for all ado unpunished; no, but they shall have their due to a farthing, when every threatning and curse shall be accomplished, and fulfilled on the head of the transgressor. Friend, there is never an idle word that thou speakest, but God will account with thee for it; there is never a lie thou tellest, but God will reckon with thee for it; nay, there shall not pass, so much as one passage in all thy life-time, but God, the righteous God, will have it in the trial by his Law (if thou die under it) in the Judgment-day.

But you will say: But who are those that are thus under the Law?

Answ. Those that under the Law, may be branched out into three ranks of men: either, first such as are grosly prophane, or such as are more refined; which may be two ways, some in a lower sort, and some in a more eminent vvay.

First, Then they are under the Lavv as a Covenant of Works, who are open prophane and ungodly vvretches, such as delight not only in sin, but also make their boast of the same, p. 52and brag at the thoughts of committing of it: now as for such as these are; there is a Scripture in the first Epistle of Paul to Timothy, the 1 Chap. at the 9. and 10. verses, which is a notable one to this purpose, The Lavv (saith he) is not made for a righteous man (not as it is a Covenant of Works) but for the (unrighteous or) lawless and disobedient; for the ungodly, and for sinners, for unholy, and prophane, for murderers of fathers; and murderers of mothers, for manslayers, for whore-mongers, for them that defile themselves with mankind, for men-stealers, liars (look to it liars) for perjured persons, and (in a word) if there be any other thing that is not according to sound Doctrine. These are one sort of People that are under the Law, and so under the curse of the same, whose due is to drink up the brim-full Cup of Gods eternal vengeance, and therefore I beseech you not to deceive your selves. For know you not that the unrighteous shall not inherit the Kingdom of God? Neither Fornicators, nor Idolators, nor Adulterers, nor Effeminates, nor Abusers of themselves with Mankind, nor Thieves, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of Heaven, 1 Cor. 6. 9, 10. Poor souls, you think that you may have your sins, your lusts and pleasures, and yet you shall do pretty well, and be let to go free in the Judgment day: but see what p. 53God saith of such in that 9. of Deuternomy, at the 19. and 20. verses, Which shall bless themselves in their heart, saying, I shall have peace, I shall be saved, I shall do as well as others, in the day when God shall judge the World by Jesus Christ (but saith God) I will not spare them; no, but my anger and my jealousie shall smoke against them. How far, even to the executing all the curses that are written in the Law of God upon them. Nay, saith God, I will be even with them; For I will blot out their names from under Heaven. And indeed it must of necessity be so, because such souls are unbelievers, in their sins, and under the Law, which cannot, will not shew any mercy on them; for it is not the administration of mercy and life, but the administration of death and destruction (as you have it, 2 Cor. the 3. Chap. the 7, 9. verses) and all those, every one of them, that are open prophane and scandalous wretches, are under it, and have been so ever since they came into the World to this day; and they will for certain live and die under the same dispensation, and then be damned to all eternity, if they be not converted from under that Covenant, into, and under the Covenant of Grace (of which I shall speak in its place) and yet for all this, how brag and cranck are our poor wantons, and wicked ones, in this day of forbearance? as if God would never have a reckoning with them, p. 54as if there was no Law to condemn them, as if there was no hell fire to put them into: but Oh! how will they be deceived? when they shall see Christ sitting upon the Judgment-seat, having laid aside his priestly and prophetical Office, and appearing only as a Judge to the wicked. When they shall see all the records of Heaven unfolded and laid open; when they shall see each man his name out of the Book of Life, and in the Book of the Law; when they shall see God in his Majesty, Christ in his Majesty, the Saints in their Dignity; but themselves in their Impurity, what will they say then? whither will they fliethen? where will they leave their glory? Isa, 10. 3. O sad state!

Secondly, They are under the Law, also, who do not only so break and disobey the Lavv, but follow after the Law, as hard as ever they can, seeking justification thereby; that is, though a man should abstain from the sins against the Law, and labour to fulfil the Law, and give up himself to the Lavv, yet if he look no further than the Lavv, he is still under the Lavv; and for all his obedience to the Lavv, the righteous Law of God, he shall be destroyed by that Lavv. Friend, you must not understand that none but profane persons are under the Law: No, but you must understand that a man may be turned from a vain, loose, open, prophane Conversation, and sinning against the p. 55Law, to a holy, righteous, religious life, and yet be in the same state, under the same Law, and as sure to be damned as the other that are more prophane and loose. And though you may say this is very strange, yet I shall both say it, and prove it to be true. Read with understanding that Scripture in Romans 9. at the 30, 31. verses, where the Apostle speaking of the very same thing, saith, But Israel which followed after the Law of righteousness; mark, that followed after the Law of righteousness; they notwithstanding their earnest pursuit, or hunting after the Law of righteousness, fell short of the Law of righteousness. It signifies thus much to us, that let a man be never so earnest, so servent, so restless, so serious, so ready, so apt and willing to follow the Law, and the righteousness thereof, if he be under that Covenant, he is gone, he is lost, he is deprived of eternal life; because he is not under the ministration of life (if he die there) read also that Scripture, Gal. 3. 10. (which saith) For as many as are of the Works of the Law are under the Curse, mark, they that are of the Works of the Law; now for to be of the works of the Law, it is to be of the works of the righteousness thereof; that is, to abstain from sins against the Law, and to do the commands thereof, as near as ever they can for their lives, or with all the might they have; and therefore I beseech p. 56you to consider it; for mens being ignorant of this, is the cause why so many go on, supposing they have a share in Christ; because they are reformed, and abstain from the sins against the Law, who when all comes to all, will be damned notwithstanding; because they are not brought out from under the Covenant of Works, and put under the Covenant of Grace.

Object. But (can you in very deed make these things manifestly evident from the Word of God) methinks to reason this is very strange, that a man should labour to walk up according to the Law of God, as much as ever he can, and yet that men notwithstanding this should be still under the Curse. Pray clear it.

Answ. Truly this doth seem very strange, I do know full well, to the natural man, to him that is yet in his unbelief; because he goeth by beguiled reason: but for my part I do know it is so, and shall labour also to convince thee of the truth of the same.

First, Then the Law is thus strict and severe, that if a man do sin but once against it, he (I say) is gone for ever by the Law, living and dying under that Covenant: If you would be satisfied, as touching the truth of this, do but read the third of the Galations at the 10. verse. Where it saith, Cursed is every one p. 57(that is, not a man shall misss by that Covenant) that continueth not in all (mark, in all) things that are written in the book of the Law to do them: pray mark, here is a curse in the first place, if all things written in the Book of the Law be not done, and that continually too, that is, without any failing, or one slip, as I said before. Now there is never a one in the world, but before they did begin to yield obedience to the least command, they in their own persons did sin against it, by breaking of it: the Apostle methinks is very notable for the clearing of this in that 3 of the Romans, and also in the fifth, in the one he endeavours for to prove that all had transgressed in the first Adam, as he stood a common person representing both himself and us in his standing and falling, Rom. 5. 12. Wherefore (saith he) as by one man sin entered into the World, and death by sin: and so death passed upon all men; mark that, but why? for that all have sinned, that is, for as much as all naturally are guilty of original sin, the sin that was committed by us in Adam: So this is one cause why none can be justified by their obedience to the Law, because they have in their first place broken it in their first parents. But secondly, In case this should be opposed and rejected by quarrelsome persons, though there be no ground for it, Paul hath another argument to back p. 58his Doctrine, saying, For we have proved (already) that both Jews and Gentiles are all under sin. First, As it is written, there is none righteous, no not one. Secondly, They are all gone out of the way, they are together (mark, together) become unprofitable, there is none that doth good, no not one. Thirdly, Their throat is an open Sepulchre, with their tongues they have used deceit, the poyson of asps is under their lips. Fourthly, Their mouths are full of cursing and bitterness. Fifthly, Their feet are swift to shed blood. In a word, Destruction and misery are in their ways: And the way of peace they have not known. Now then saith he, having proved these things so clearly, the conclusion of the whole is this, That what thing, soever the Law saith (in both shewing of sin and cursing for the same) it saith (All) to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19. So that here I say lieth the ground of our not being justified by the Law, even because in the first place we have sinned against it; for know this for certain, that if the Law doth take the least advantage of thee, by thy sinning against it, all that ever thou shalt afterwards hear from it, is nothing but curse, curse, curse him, For not continuing in all things that are written in the book of the Law to do them.

p. 59Secondly, Thou canst not be saved by the righteous Lavv of God, the first Covenant, because, that (together with this thy miserable state, by original and actual sins, before thou didst follow the Law) since thy turning to the Law, thou hast committed several sins against, the Law. (In many things vve offend all) So that now thy righteousness to the Law, being mixed with sometimes the lust of concupiscence, for…idation, coverousness, pride, heart-risings against God, coldness of affection towards him, backwardness to good duties, speaking idle words, having of strife in your hearts, and such like; I say, these things being thus, the righteousness of the Law is become (do) weak through this our flesh, (Rom. 8. 30) and so notwithstanding all our obedience to the Law, we are yet through our weakness under the Curse of the Law; for as I said before, the Law is so holy, so just, and so good, that it cannot allow that any failing or slip should be done by them that look for life by the same. Cursed is every one that continueth not in every thing, Gal. 3. 10. and this Paul knew full, well, which made him throw away all his righteousness (But you will say that was his own. Ansvver, But it was even that which while he calls it his own, he also calls it the righteousness of the Law, see Phil. 3. 7, 8, 9, 10.) and to account it but p. 60dung, but as dirt on his shoes, and that, that he might be found in Christ, and so he saved by him without the deeds of the Law, Rom. 3. 28.

But thirdly, Set the case the righteousness of the Law, which thou hast, was pure and perfect without the least flaw, or …au…o, without the least mixture of the least sinful thought, yet this would fall far short of presenting of thee blameless in the sight of God. And that I prove by these arguments.

The first Argument is, That that which is not Christ, cannot redeem souls from the Curse. It cannot compleatly present them before the Lord. Now the Law is not Christ; Therefore the Moral Law, cannot (by all our obedience to it) deliver us from the curse that is due to us, Act. 4. 12.

The second Argument is, That that righteousness that is not the righteousness of faith (that is by believing in Jesus Christ) cannot please God. Now the righteousness of the Law as a Covenant of works is not the righteousness of faith; Therefore the righteousness of the Law as acted by us, being under that Covenant, cannot please God. The first is proved in Heb. 1…. 6. But without faith it is impossible to please him, mark, it is impossible. The second thus, The Law is not of faith, Gal. 3. 12. Rom. 10. 5, 6. compared with p. 61Gal. 3. 11. But that no man is justified in the sight of the Lord by the Law, it is evident; for the just shall live by faith, and the Law is not of faith. But for the better understanding of those that are weak of apprehension, I shall prove it thus.

First, That soul that hath eternal life, he must have it by right of purchase, or redemption (Heb. 9. 22. Eph. 1. 7.) Secondly, this purchase or redemption, must be through the Blood of Christ. You have redemption through his Blood. Without shedding of blood there is no remission. Now the Law is not in a capacity to die, and so to redeem sinners by the purchase of Blood, which satisfaction justice calls for (read the same Scriptures, Heb. 9. 22.) justice calls for satisfaction, because thou hast transgressed, and sinned against it, and that must have satisfaction; therefore, all that ever thou canst do cannot bring in redemption: though thou follow the Law up to the nail-head (as I may say) because all this is not shedding of blood: for believe it, and know it for certain, that though thou hadst sinned but one sin, before thou didst turn to the Law; that one sin will murther thy soul, if it be not washed away by blood, even by the Precious Blood of Jesus Christ, that was shed when he did hang upon the Cross on Mount Calvary.

Object. But (you will say) methinks that giving p. 62up you selves to live a righteous life should make God like better on us, and so let us be saved by Christ, because we are so willing to obey his Law.

Answ. The motive that moveth God to have mercy upon sinners, is not because they are willing to follow the Law, but because he is willing to save them. Not for thy righteousness, or for thy uprightness of heart doest thou possess the Land, Deut. 9. 4, 5, 6. Now understand this; if thy will to do righteousness was the first moving cause why God had mercy on thee through Christ, then it must not be freely by grace. (I say freely) but the Lord loves thee and saves thee upon free terms, having nothing before-hand to make him accept of thy soul, but only the Blood of Christ; therefore to allow of such a principle, it is to allow, that grace is to be obtained by the works of the Law, which is so gross darkness as lies in the darkest dungeon in Popery, and is also directly opposite to Scripture. For we are justified freely by his grace: through the redemption that is in Christ, not through the good that is in our selves or done by us (Rom. 3. 24 …) No, But by faith, without; mark that, without the deeds of the Law, verse 28. Again, not of vvorks, lest any man should boast, Eph. 2. 9. (No, no, saith he) Not according to our vvorks (or righteousness) but according to his ovvn purpose; mark, p. 63according to his ovvn purpose and grace which was (a free gift) given us in Christ Jesus (not lately, but) before the world began, 2 Tim. 1. 9.

Object. But you will say, then, why did God give the Law, if we cannot have salvation by following of it?

Answ. I told you before, that the Law was given for these following reasons.

First, That thou mightest be convinced by it of thy sins, and that thy sins might indeed appear very sinful unto thee; which is done by the Law these ways. First, By shewing of thee what a holy God he is that did give the Law; and secondly, By shewing thee thy vileness and wickedness, in that thou contrary to this holy God, hast transgressed against, and broken this his holy Law; therefore saith Paul, The Law was added, that the offence might abound, Rom. 5. 20. that is, by shewing the creature the holiness of God, and also its own vileness.

Secondly, That thou mayest know, that God will not damn thee for nothing in the Judgment day.

Thirdly, Because he would have no quarrelling at his just condemning of them at that day.

Fourthly, Because he will make thee to know that he is a holy God, and pure.

p. 64Quest. But seeing you have spoken thus far, I wish you would do so much as to shew in some particulars, both what men have done and how far they have gone, and what they have received, being yet under this Covenant, which you call the ministration of condemnation.

Ansvv. This is something a difficult question, and had need be not only warily, but also home and soundly answered. The question consists of three particulars. First, What men have done. Secondly, How far men have gone. Thirdly, What they have received, and yet to beunder the Law or Covenant of Works; and so in a state of condemnation.

As for the first, I have spoken something in general to that already, but for thy better understanding, I shall speak yet more particularly. First, a man hath, and may be convinced and troubled for his sins, and yet be under this Covenant, and that in a very heavy and dreadful manner; in so much that he may find the weight of them to be intollerable and too heavy for him to bear, as it was with Cain, Gen. 4. 13. My punishment (saith he) is greater than I can bear.

Secondly, A man living thus under a sense of his sins, may repent, and be sorry for them, and yet be under this Covenant, and yet be in a damned state, Mat. 27. 3. And when he (Judas) saw what was done he repeated.

p. 65Thirdly, Men may not only be convinced, and also repent for their sins; but they may also desire the prayers of the Children of God for them too, and yet be under this Covenant, and Curse, Exod. 10. 16, 17. And Pharaoh called for Moses and Aaron, and said, I have sinned; intreat the Lord your God that he may take away from me these plagues.

Fourthly, A man may also humble himself for his offences, and disobedience against his God, and yet be under this Covenant, see 1 Kings 21. 24, 25, 26, 27, 28, 29.

Fifthly, A man may make restitution unto men for the offence he hath done unto them, and yet be under this Covenant.

Sixthly, A man may do much work for God in his generation, and yet be under this first Covenant, as Jehu, who did do that which God bid him, 2 King. 9, 25, 26. and yet God threatneth even Jehu, because, though he did do the thing that the Lord commanded him; yet he did it not from a right principle; for had he, the Lord would not have said, Yet a little while and I will a…enge the blood of Jezreel upon the house of Jehu, Hos. 1. 4.

Seventhly, Men may hear, and fear the servants of the Lord, and reverence them very highly; yea, and when they …, they may not only hear, but hear and do, and that gladly too, not one or two things, but many; p. 66mark, many things gladly, and yet be lost, and yet be damned (see Mar 6. 20.) For Herod feared John (why? not because he had any civil power over him) but because he was a just man, and holy, and observed him, and when he heard him, he did many things; and heard him gladly; it may be that thou thinkest, that because thou hearest such and such, therefore thou art better than thy neighbours: but know for certain that thou mayest not only hear, but thou mayest hear and do, and that not with a backward will, but gladly; mark, gladly and yet be Herod still, an enemy to the Lord Jesus still: consider this I pray you.

2. But Secondly, To the second thing, which is this, How far may such a one go? to what may such a one attain? whither may he arrive? and yet be an undone man, under this Covenant.

Answ. First, Such a one may be received into fellowship with the Saints, as they are in a visible way of walking one with another; they may walk hand in hand together (see Mat. 25. 1. where he saith) The Kingdom of Heaven (that is a visible company of professors of Christ) is likened to ten Virgins, which took their lamps, and went forth to meet the Bridegroom, five of them were wise, and five were foolish. These in the first place are called Virgins; that is, such as are clear from the pollutions of the world. Secondly, They are said to go forth; that is, from the p. 67rudiments and traditions of men. Thirdly, They do agree to take their lamps with them; that is, to profess themselves the Servants of Jesus Christ, that wait upon him, and for him; and yet when he came, he found half of them (even them Virgins) that had Lamps, that also went forth from the pollutions of the world, and the customs of men, to be such as lost their precious souls (see verse 10.) which they should not have done, had they been under the Covenant of Grace, and so, not under the Law.

Secondly, They may attain to a great deal of honour in the said company of professors (that which may be accounted honour) in so much, that they may be put in trust with Church Affairs, and bear the bag, as Judas did. I speak not this to shame the Saints: but being beloved I warn them; yet I speak this on purpose, that it might (if the Lord will) knock at the door of the souls of professors, consider Demas.

Thirdly, They may attain to speak of the word as Ministers, and become preachers of the Gospel of Jesus Christ, in so much that the people where they dwell, may even take up a Proverb concerning them, saying, Is he among the Prophets? his gifts may be so rare, his tongue may be so fluent, and his matter may be so fit, that he may speak with a tongue like an Angel, and speak of the hidden mysteries, yea, of them all; mark that (1 Cor. 13. 1, 2, 3, 4.) and yet p. 68be nothing, and yet be none of the Lords anointed ones, with the Spirit of grace savingly, but may live and die under the Curse of the Law.

Fourthly, They may go yet further; they may have the gifts of the Spirit of God, which may inable them to cast out Devils, to remove the biggest Hills or Mountains in the World; nay, thou mayest be so gifted as to prephesie of things to come, the most glorious things, even the coming of the Lord Jesus Christ to reign over all his enemies, and yet be but a Balaam, a wicked and a mad Prophet, see 2 Pet. 2. 16. Numb. 24. 16, 17, 18, 19, 20, 21, 22, 23, 24, 25.

Fifthly, they may not only stand thus for a while, for a little season; but they may stand thus till the coming of our Lord Jesus Christ with his holy Angels, I, and not be discovered of the Saints till that very day. Then all those Virgins arose (the wise and the foolish) then, when? why, when this voice was heard, Behold the Bridegroom cometh, go you out to meet him, (Mat. 25. 1, 2, 3, 4, 5, 6.) and yet was out of the Lord Jesus Christ, and yet was under the Law.

Sixthly, Nay, further, they may not only continue in a profession till then (supposing themselves to be under the Grace of the Gospel, when indeed they are under the Curse of the Law) but even when the Bridegroom is come, they may still be so confident of their state to be good, that they will even reason out the case with Christ, why p. 69they are not let into the Kingdom of glory, saying, Lord, Lord, have we not eaten and drunk in thy presence? and hast not thou taught in our streets? Nay further, Have not we taught in thy Name? and in thy Name cast out devils: nay not only this, but, done many; mark, we have done many wonderful works; nay further, they were so confident, that they commanded in a commanding way, saying, Lord open to us. See here I beseech you, how far these went, they thought they had had intimate acquaintance with Jesus Christ, they thought he could not chuse but save them, they had eat and drunk with him, sat at the table with him, received power from him, executed the same power. In thy Name have we done thus and thus; even wrought many wonderful works, see Mat. 7. 22. Luke 13. 25, 26. And yet these poor creatures was shut out of the Kingdom. O consider this (I beseech you) before it be too late, lest you say, Lord, let us come in, when Christ saith, thrust him out, verse 28. Hears you cry, Lord open to us, when he saith, Depart I know you not; lest, though you think of having joy, you have weeping and gnashing of teeth.

3. But Thirdly, The third thing touched in the question, was this; What may such a one receive of God, who is under the Curse of the Law?

First, They may receive an answer to their p. 70Prayers from God, at sometimes, for some things as they do stand in need of. I find in Scripture that God did hear these persons, that the Apostle saith was cast out, see Gen. 21. 17. And God heard the voice of the Lad (even of cast out Ishmael) And the Angel of the Lord called to Hagar out of Heaven (which was the bond woman, and under the Law, Gal. 4. 30.) and said unto her, Fear not: for God hath heard the voice of the Lad where he is. Friends, It may be you may think, because you have your prayers answered in some particular things, therefore you may suppose, that as to your eternal state, your condition is very good. But you must know that God doth hear the cry of a company of Ishmaelites, the sons of the Bond-Woman, who are under the Law as a Covenant of Works. I do not say he hears them as to their eternal state, but he heareth them as to several streights, that they go through in this life, I, and gives them case and liberty from their trouble. Here this poor wretch was almost perished for a little water, and he cryed, and God heard him, yea, he heard him out of Heaven. Read also the 107 Psalm, 23. 24, 25, 26, 27, 28, 29. Psal. 106. 15. He gave them their desire, and sent leanness to their souls.

But some may say, methinks this is yet more strange, that God should hear the Prayers, the cries of those that are under the Law, and answered them.

p. 71Answ. I told you before, he doth not hear them as to their eternal state, but as to their temporal state; For God as their Creator hath a care of them, and causeth the sun to shine upon them, and the rain to distill upon their substance, Mat. 5. 45. Nay he doth give the Beasts in the field their appointed food, and doth hear the young Ravens when they cry, Psal. 147. 9. which are far inferiour to man. I say therefore, that God doth hear the cries of his Creatures, and doth answer them too, though not as to their eternal state; but may damn them nevertheless when they die for all that.

Secondly, They may receive promises from the mouth of the Lord. There are many that have had promises made to them by the Lord, in a most eminent manner, and yet (as I said before) are such as are cast out and called the Children of the Bond-woman (which is the Law) see. Gen. 21. 17, 18. And the Angel of the Lord called out of Heaven to Hagar (that was the Bond-woman) saying, fear not: for God hath heard the voice of the Lad where he is. Arise, lift up the Lad, and hold him in thine hand: FOR I WILL MAKE OF HIM: mark, there is the promise. For I will make of him (of the son of the Bond-woman) a great Nation.

Thirdly, Nay they may go further; for they may receive another heart than they had before, and yet be under the Law. There is no man p. 72I think, but those that do not know what they say, that will think or say, that Saul was under the Covenant of Grace, yet after he had talked with Samuel, and had turned his back to go from him, saith the Scripture; God gave him another heart (1 Sam. 10. 9.) another heart; mark that, and yet an out-cast, a rejected person, 1 Sam. 15. 26, 29. Friends, I beseech you let not these things offend you, but let them rather beget in your hearts an enquiring into the truth of your condition, and be willing to be searched to the bottom, and also, that every thing which hath not been planted by the Lords right hand, may be rejected, and that there may be a reaching after better things, even the things that will not only make thy soul think thy state is good now; but that thou mayest be able to look sin, death hell, the curse of the Law▪ together with the Judge in the face with comfort, having such a real, sound, effectual work of God Grace in thy soul, that when thou hearest the Trumpet sound, seest the graves flie open, and the dead come creeping forth out of their holes: when thou shalt see the Judgment set, the books opened, and all the world standing before the Judgment seat; I say, that then thou mayest stand, and have that blessed sentence spoken to thy soul, Come ye blessed of my Father, wherit the Kingdom prepared for you from before the Foundation of the World, Mat. 25. 34.

p. 73Object. But (you wil say) for all this we cannot believe that we are under the Law; for these reasons. As first, because we have found a change in our hearts. Secondly, Because we do deny that the Covenant of Works will save any. Thirdly, Because for our parts, we judge our selves far from legal principles; for we are got up into as perfect a Gospel order, as to matter of practice and discipline in Church Affairs, as any this day in England, as we judge.

Answ. First, That mans belief that is grounded upon any thing done in him, or by him only, that mans belief is not grounded upon the death, burial, resurrection, ascension, and intercession of Jesus Christ, for that man that hath indeed good ground of his eternal salvation, his faith is settled upon that object which God is well pleased, or satisfied withal, which is that man that was born of Mary, even her first-born Son; that is, he doth apply by faith to his soul, the vertues of his death, blood, righteousness, &c. and doth look for satisfaction of soul, no where else, then from that, neither doth the soul seek to give God any satisfaction, as to justification any other ways: but doth willingly and chearfully accept of, and embrace the vertues of Christs death, together with the rest of his things, done by himself on the Cross as a Sacrifice, and since also as a Priest, Advocate, Mediator, &c. And doth so really and effectually, p. 74receive the glories of the same, That thereby; mark that, thereby he is changed into the same image, from glory to glory, 2 Cor. 3. 18. Thus in general: but yet more particular.

First, To think that your condition is good, because there is some change in you from a loose prophane life, to a more close, honest, and civil life and conversation; I say to think this testimony sufficient for to ground the stress of thy salvation upon, is very dangerous. First, Because such a soul doth not only lay the stress of its salvation besides the man Christ Jesus that died upon the Cross: But Secondly, Because that his confidence is not grounded upon the Saviour of sinners; but upon his turning from gross sins, to a more refined life (and it may be to the performance of some good duties) which is no Saviour: I say this is very dangerous; therefore read it, and the Lord help you to understand it; for unless you lay the whole stress of the salvation of your souls upon the merits of another man (namely Jesus) and that by what he did do, and is a doing without you; for certain, as sure as God is in Heaven, your souls will perish: And this must not be notionally neither, as with an assenting of the understanding only: but it must be by the wonderful, invisible, invincible power of the Almighty God, working in your souls by his Spirit, such a real, saving, holy saith, that can through p. 75the operation of the same Spirit by which it is wrought, lay hold on, and apply these most heavenly, most excellent, most meritorious benefits of the man Christ Jesus, not only to your heads and fancles but to your very souls, and consciences, so effectually, that you may be able by the same faith to challenge the power, madness, malice, rage, and destroying nature, either of sin, the Law, death, the Devil, together with hell, and all other evils, throwing your souls upon the death, burial, resurrection, and intercession of that man Jesus without, Rom. 8, 32, 33, 34, 35, 36, 37, 38, 39.

But Secondly, Do you think that there was no change in the five foolish Virgins spoken of in Mat. 25. 1, 2, 3. Yes, there was such a change in them very people, that the five wise ones could give them admittance of walking with them, in the most purer ways and institutions of the Gospel of Christ, and yet but foolish; nay, they walked with them, or shall walk with them, until the Lord Jesus Christ shall break down from Heaven; and yet but foolish Virgins, and yet but under the Law; and so under the Curse, as I said before.

Object. But (say you) we have disowned the Covenant of Works, and turned from that also.

Answ. This is sooner said than done: Alas, alass, poor souls think because they can say grace, grace, it is freely by grace; therefore they are p. 76under the Covenant of Grace. A very wide mistake; you must understand thus much, that though you be such as can speak of the Grace of the Gospel, yet if you your selves be not brought under the very Covenant of Grace, you are yet notwithstanding your talk and profession, very far wide, of a sense, and of a share in the Covenant of the Grace of God, held forth in the Gospel.

The Jews were men of a clearer understanding many of them, then to conclude that the Law, and only the Law, was the way to salvation; for they, even they that received not the Christ of God, did expect a Saviour should come, John 7. 27, 41, 42, 43. but they were men that had not that Gospel Spirit, which alone is able to lead them to the very life, marrow, or substance of the Gospel in right terms, and so being muddy in their understandings, being between the thoughts of a Saviour, and the thoughts of the Works of the Law, thinking that they must be accomplished for the obtaining of a Saviour, and his mercy towards them; I say, between these, they fell short of a Saviour. As many poor souls in these days; they think they must be saved alone by the Saviour: yet they think there is something to be done on their parts, for the obtaining of the good will of the Saviour: as their humiliation for sin, their turning from the same, their promises and vows, p. 77and resolutions to become a new man, joyn in Church-fellowship, and what not; and thus they bringing this along with them, as a means to help them, they fall short of eternal salvation, if they convert not; see that Scripture, Rom. 9. 30, 31, 32. The Apostle saith there, that they that sought not did obtain, when they that did seek fell short. What shall we say then, saith he, that the Gentiles which sought not after righteousness, have attained to righteousness (yea) even the righteousness of faith; and what else? Why, But Israel which followed after the Law of righteousness, have not attained to the Law of righteousness; how came that to pass? because (saith he) they sought it not by saith, but as it were; mark, he doth not say altogether: no, but it were, that is, because as they sought, they did a little by the by lean upon the Works of the Law. And let me tell you, that this is such a hard thing to beat men off of, that though Paul himself did take the work in hand, he did find enough to do, touching it; How is he saint to labour in the ten first Chapters of his Epistle to the Romans, for the establishing of those that did even profess largely in the Doctrine of Grace? And also in that Epistle to the Galatians, and yet lost many, do what he could. Now the reason why the Doctrine of Grace doth so hardly down (even with professors) in truth, effectually; it is because there is a principle naturally p. 78in man, that doth argue against the same, and that thus: why? saith the soul, I am a sinner, and God is righteous, holy, and just; his holy Law therefore having been broken by me, I must by all means, if ever I look to be saved; In the first place be sorry for my sins. Secondly, Turn from the same. Thirdly, Follow after good duties, and practise the good things of the Law, and ordinances of the Gospel, and so hope that God for Christs sake may forgive all my sins; which is not the way to God, as a Father in Christ, but the way, the very way to come to God by the Covenant of Works or the Law, which things I shall more fully clear, when I speak to the second doctrine.

Again therefore, those that this day profess the Gospel, for the generality of them, they are such that notwithstanding their professien, they are very ignorant of that glorious influence, and I…stre of the same; I say, they are ignorant of the vertue and efficacy of the glorious things of Christ held forth by and in the Gospel; 2 Cor. 4. 3. which doth argue their not being under the Covenant of Grace, but rather under the Law or old Covenant. As for instance, If you do come among some professors of the Gospel, in general, you shall have them pretty busie, and ripe; also able to hold you in a very large discourse in, several, points of the same glorious Gospel; but if you come to the same people, p. 79and ask them concerning heart-work, or what work the Gospel hath wrought on them, and what appearance they have had of the sweet influences and vertues on their souls and consciences; it may be they will give you such an answer as this: I do find by the preaching thereof, that I am changed, and turned from my sins in a good measure, and also have learned **But only in tongue.to distinguish between the Law and the Gospel, so that for the one, that is, for the Gospel I can plead, and also can shew the weakness, and unprofitableness of the other; and thus far it is like they may go, which is not far enough to prove them under the Covenant of Grace, though they may have their tongues so largely tipt with the profession of the same, see 2 Pet. 2. 20. where he saith, For if after they have escaped the pollutious of the world, through the knowledge of our Lord and Saviour Jesus Christ, (which was not a saving knowledge) they are again intangled therein and overcome, the latter end of that man is worse than his beginning. See also Mat. 25. 1, 2, 3, 4, &c. and also Mat. 7. 22.

Object. But (you will say) is not this a fair declaring of the Work of Grace, or doth it not discover that without all gain-saying, we are under the Covenant of Grace, when we are able, not only to speak of the glorious Gospel of Jesus Christ; but also to tell, and that by experience, that we have been changed from worse to better, p. 80from sin to a holy life by leaving of the same, and that by hearing of the Word preached.

Ans. A man may in the first place be able to talk of all the mysteries of the Gospel, and that like an Angel of God, and yet be no more in Gods account, than the sounding of a Drum, Brass, or the tinkling of a Cimball, which are things that notwithstanding their sound and great noise, are absolutely void of life, and motion; and so are accounted with God as nothing, that is, no Christians, no Believers, not under the Covenant of Grace for all that. See 1 Cor. 13. 1, 2, 3, 4.

Secondly, Men may not only do this, but may also be changed in reality for a season, from what they formerly were, and yet be nothing at all in the Lords account, as to an eternal blessing. Read (2 Pet. 2. 20.) the Scripture which I mentioned before; for indeed that one Scripture is enough to prove all that I desire to say, as to this very thing; for if you observe, there is enfolded therein, these following things; first, that reprobates may attain to a knowledge of Christ. Secondly, This knowledge may be of such weight and force, that for the present, it may make them escape the pollutions of the world, and this by hearing the Gospel. For if after they have escaped the pollutions of the world, through the knowled, … of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the last p. 81end of that man is worse than his beginning. Now that they are Reprobates, **Some professors take them at the best, they are but like Dogs, spuing out their filth for a time.Dogs or Sows. Read further, But (saith he) it is happenened to them according to the true proverb; the Dog is turned to his own vomit again, and the Sow, that was washed to her wallowing in the mire, verse 21. 22.

But (say you) our practices in The last part of the Objection.the worship of God shall testifie for us, that we are not under the Law; for we have by Gods goodness attained to as exact a way of walking in the ordinances of God, and as near the examples of the Apostles, as ever any Churches since the primitive time, as we judge.

Answ. What then? do you think that the walking in the order of the Churches of old, as to matter of outward worship, is sufficient to clear you of your sins at the judgment day? or do you think that God will be contented with a little bodily subjection to that which shall vanish, and fade like a flower, when the Lord shall come from Heaven in flaming fire, with his mighty Angels, 2 Thes. 1. 7, 8. Alas, alis, how will such professors as these are, fall before the Judgment-seat of Christ? then such a question as this, Friend, how camest thou in hither, not having on thy wedding garment? p. 82will make them be speechless, and fall down into everlasting burnings, thousands on a heap; for you must know, that it is not then your crying Lord, Lord, that will stand you in stead, nor your saying, We have eat and drunk in thy presence, that will keep you from standing on the left hand of Christ.

It is the principle as well as the practice, that shall be enquired into at that day.

Quest. The principle (you will say) what do you mean by that?

Answ. My meaning is, the Lord Jesus Christ will then enquire and examine, whether the Spirit from which you acted, was Legal, or Evangelical; that is, whether it was the spirit of adoption, that did draw you out to the thing you took in hand, or a meer moral principle, together with some shallow and common illuminations into the outward way of the Worship of God, according to Gospel rule.

Quest. But (you will say its like) how should this be made manifest, and appear?

Answ. I shall speak briefly in answer hereunto, as followeth. First then, that man that doth take up any of the ordinances of God, namely, as Prayer, Baptism, breaking of Bread, Reading, Hearing, Alms-deeds, or the like; I say, he that doth practice any of these or such like, supposing thereby to procure the love of Christ to his own soul, he doth p. 83do what he doth from a Legal, and not from an Evangelical, or Gospel Spirit, as thus; for a man to suppose that God will hear him, for his Prayers sake, for his Alms-sake, for his Hamiliation sake, or because he hath promised to make God amends hereafter, whereas there is no such thing as a satisfaction to be made to God by our Prayers, or whatever we can do; I say, there is no such way to have reconciliation with God in. And so also, for men to think, because they are got into such and such an Ordinance, and have crouded themselves into such and such a Society, that therefore they have got pretty good shelter from the wrath of the Almighty; when alas poor souls there is no such thing; No, but God will so set his face against such professors, that his very looks will make them to tear their very flesh; yea, make them to wish, would they had the biggest Mill-stone in the world hanged about their necks, and they cast into the midst of the Sea. For friends, let me tell you, though you can now content your selves, without the holy, harmless, undefiled, perfect righteousness of Christ; yet there is a day a coming, in which there is not one of you shall be saved; but those that are, and shall be found clothed with that righteousness: God will say to ALL the rest, Take them, bind them hand and foot, and cast them into outer p. 84darkness; there shall be weeping and gnashing of teeth (Mat. 22. 13.) for Christ will not say unto men in that day, Come, which of you made a profession of me, and walked in Church-fellowship with my Saints? no, but then it shall be enquired into, who hath the reality of the truth of grace wrought in their hearts: and for certain, he that misseth of that, shall surely be cast into the lake of fire; there to burn with the devils and damned men and women; there to undergo the wrath of the eternal God, and that not for a day, a month, a year; but for ever, for ever, for ever, and ever, there is that which cutteth to the quick; therefore look to it, and consider now what you do, and whereon you hang your souls; for it is not every pin that will hold in the judgment, nor every foundation that will be able to hold up the house against those, mighty, terrible, souldrowning floods, and destroying tempests, which then will roar against the soul and body of a sinner (Luke the 6. the three last verses) and if the principle be rotten, all will fall, all will come to nothing. Now the principle is this, not to do things because we would be saved, but to do them from this, namely, because we do really believe that we are and shall be saved; but do not mistake me, I do not say we should slight any holy duties (God forbid) but I say, he that doth look for life because he p. 85doth do good duties, he is under the Covenant of Works the Law: let his duties be never so eminent, so often, so fervens, so zealous. I, and I say, as I said before, that if any man or men, or multitudes of people, do get into never so high, so eminent, and clear practices, and Gospel-order, as to Church-discipline, if it be done to this end I have been speaking, from this principle; they must and shall have these sad things fall to their share, which I have made mention of.

Object. But (you will say) can a man use Gospel-ordinances with a Legal spirit.

Answ. Yes as easily as the Jews could use and practice circumcision, though not the Moral, or Ten Commandments. For this I shall be bold to affirm, that it is not the Commands of the New Testament administration, that can keep a man from using of its self in a legal spirit; for know this for certain, that it is the principle, not the command, that makes the subjecter to the same, either Legal or Evangelical, and so his obedience from that command to be from Legal convictions, or Evangelical principles.

Now herein the devil is wonderous subtle and crafty, in suffering people to practice the ordinances and commands of the Gospel, if they do but do them in a Legal spirit, p. 86**I beseeth you, do not think that because I say this therefore I am against the Ordinances of the Gospel, for I do honour them in their places: yet would not that any of them should be idolized, or done in a wrong spirit.from a spirit of works; for he knows then, that if he can but get the soul to go on in such a spirit, though they do never so many duties, he shall hold them sure enough; for he knows full well, that thereby they do set up something in the room of, or at the least to have some (though but a little) share with the Lord Jesus Christ in their salvation; and if he can but get thee here, he knows that he shall cause thee by thy depending a little upon the one, and so thy whole dependance being not upon the other (that is Christ, and taking of him upon his own terms) thou wilt fall short of life by Christ, though thou do very much busie thyself, in a suitable walking, in an outward conformity to the several commands of the Lord Jesus Christ. And let me tell you plainly, that I do verily believe, that as Satan by his Instruments did draw many of the Galatians by Circumcision (though, I say, it was none of the commands of the moral Law) to be debtors to do upon pain of eternal damnation, the whole of the moral Law: So also Satan in the time of the Gospel, doth use even the commands laid down in the Gospel (some of them) p. 87to bind the soul over to do the same Law; the thing being done and walked in, by, and in the same spirit: For as I said before, it is not the obedience to the command, that makes the subjecter thereto Evangelical, or of a Gospel Spirit; but contrariwise, the principle that leads out the soul to the doing of the command, that makes the persons that do thus practice any command, together with the command by them practised, either Legal or Evangelical.

As for instance, prayer it is a Gospel command; yet if he that prayes, doth it in a Legal spirit, he doth make that which in it self, is a Gospel command, an occasion of leading him into a Covenant of Works, in as much as he doth it by, and in that old Covenant spirit.

Again, giving of Alms, is a Gospel command; yet if I do give Alms from a Legal principle, the command to me is not Gospel but Legal, and it binds me over (as aforesaid) to do the whole Law, For he is not a Jew (not a Christian) that is one outwardly, that is one, only by an outward subjection to the ordinances of prayer, hearing, reading, baptism, breaking of bread, &c. But he is a Jew (a Christian) which is one inwardly, who is rightly principled, and practiseth the ordinances of the Lord from the leadings forth of the spirit of the Lord from a true and saving faith in the Lord; Rom. 2. 28, 29.

p. 88Those men spoken of in the 7. of Matthew, for certain, for all their great declaration, did not do what they did from a right Gospel Spirit; for had they, no question but the Lord would have said, Well done good and faithful servants: but in that the Lord Jesus doth turn them away into Hell, notwithstanding their great profession of the Lord, and of their doing in his name, it is evident that notwithstanding all that they did do, they were still under the Law, and not under that Covenant as true believers are (to wit) the Covenant of Grace, and if so, then all their duties that they did, of which they boasted before the Lord, was not in, and by a right Evangelical principle (or Spirit.

Again, saith the Apostle, Whatsoever is not of faith is sin, Rom. 14. 23. but there are some that do even practise baptism, breaking of bread, together with other ordinances, and yet are unbelievers; therefore unbelievers doing these things, they are not done in faith, but sin: now to do these things in sin, or without the faith, it is not to do things in an Evangelical or Gospel Spirit; also they that do these things in a Legal spirit the very practising of them, renders them not under the Law of Christ, as head of his Church but the works they do are of so much contradiction to the Gospel of God, or the Covenant of Grace, that they that do them thus, do even set up against p. 89the Covenant of Grace; and the very performance of them is of such force that it is sufficient to drown them that are subjecters thereunto, even under the Covenant of Works; but this poor souls are not aware of, and there is their misery.

Quest. But have you no other way to discover the things of the Gospel, how they are done with a Legal principle, but those you have already made me…tion of?

Answ. That thou mightest be indeed satisfied herein, I shall shew you the very manner and way that a Legal, or old Covenant converted professor (bear with the terms) doth take, both in the beginning, middle, and the end of his doing of any duty or command, or whatsoever it be that he doth do.

First, He thinking this or that to be his duty, and considering of the same, he is also presently perswaded in his own conscience, that God will not accept of him, if he leave it undone; he seeing that he is short of his duty (as he supposeth) while this is undone by him, and also judging that God is angry with him, until the thing be done▪ he in the second place sets to the doing of the duty, to the end he may be able to pacifie his conscience by doing of the same, perswading of himself that now the Lord is pleased with him for doing of it. Thirdly, Having done it, he contents himself, sits down at his ease untill some further convictions of his p. 90duty to be done, which when he seeth and knoweth, he doth do it as aforesaid, from the same principle as he did the former, and so goeth on in his progress of profession. This is to do things from a Legal principle, and from an old Covenant spirit; for thus runs that Covenant, The man that doth these things shall live in them, or by them, Levit. 18. 5. Ezek. 20. 11. Gal. 3. 12. Rom. 10. 5. but more of this in the use of this Doctrine.

Object. But (you will say) by these words of yours, you do seem to deny that there are conditional promises in the Gospel as is clear, in that you strike at such practices as are conditional, and commanded to be done upon the same.

Answ. The thing that I strike at is this; that a man in, or, with a legal spirit, should not, …ay cannot, do any conditional command of the Gospel acceptable, as to his eternal state; because he doth it in an old Covenant spirit. No man putteth new Wine into old Bottles: but new Wine must have new Bottles; a Gospel command must have a Gospel spirit, or else the Wine will break the Bottles, or the principle will break the command.

Object. Then you do grant that there are conditional promises in the New Testament, as in the moral Law, or ten Commands.

Answ. Though this be true; yet the conditional promises in the New Testament, do not p. 91call to the same people in the same state of … … neracy to fulfill them, upon the same conditions.

The Law, and the Gospel being two distinct Covana…s, they are made in div…rs ways, and the nature of the conditions also being not the same as … … Apostle; The … … of the Law saith one thing, and the righteousness of Faith … …ibe…, Rome … … that is, the great condition in the … is, If you do these things you shall live by them: but the condition, even the greatest condition▪ said down for a poor … do, as to salvation (for) it … that we speak of) is to believe that my … be forgiven me for Jesus Christs sake, without the works … righteousness of the Law, on my part, to help forward, Rom. 4. 5. To him that worketh not (such the Apostle) (for salvation) … … … on him that justifieth the … godly, his faith; mark, his faith is counted for righteousness. So that we (saith he) …, that a man is justified by faith, without; mark again, without the deeds of the Law. Rom. 3. 28.

But again, there is never a condition in the Gospel, that can be fulfilled by an unbelieve…; and therefore, whether there be conditions, or whether there be none; it makes no matter to thee, who art without the Faith of Christ▪ for it is unpossible for thee in that state to do them, so at to be ever the better▪ as to thy eternal state; therefore lest thou shouldest … p. 92thy soul upon the conditions laid down in the Gospel, as thou wilt do, if thou go about to do them, only with a Legal spirit: but I say, to prevent this, see if thou canst fulfill the first condition; that is, to believe that all thy sins are forgiven thee; not for any condition that hath been, or can be done by thee, but meerly for the mans sake, that did hang on Mount Calvary, between two Thieves, some sixteen hundred years ago and odd: And I say, see if thou ca…st believe that at that time, he did (when he hanged on the Cross) give full satisfaction for all thy sins, before thou in thy person hadst committed ever a one. I say, see if thou canst believe this, and take heed thou deceive not thy self with an historical, notional, or traditional acknowledgement of the same. And Secondly, See if thou canst so well fulfill this condition, that the very vertue and efficacy that it …hath on thy soul, will ingage thee to fulfill those other conditions; really in love to that man▪ whom thou shouldest believe, hath frankly, and freely forgiven thee all, without any condition acted by thee, to move him thereto, according to that saying in the 2 Cor. 5. 14. 15. and then thy doing will arise from a contrary principle, than otherwse it will do; that is, then thou will not act, and do because thou wouldest be accepted of God; but because thou hast some good hope in thy heart, that thou art accepted of him already, and not p. 93on thine, but wholly and alone upon another mans account; for here runs the Gospel Spirit of Faith; mark, We believe and therefore speak; So we believe, and therefore do. 2 Cor. 4. 13. Take heed therefore that you do not, that you may believe; but rather believe so effectually, that you may do, even all that Jesus doth require of you from a right principle, even out of love to your dear Lord Jesus Christ, which thing I shall speak to more fully by and by.

Object. But what do you mean by those expressions, Do not do that you may believe, but believe so effectually that you may do.

Answ. When I say, do not do that you may believe; I mean, do not think that any of the things that thou canst do, will procure, or purchase faith from God unto thy soul; for that is still the old Covenant Spirit, the Spirit of the Law, to think to have it for thy doing. They that are saved, they are saved by Grace, through faith, and that not of themselves; not for any thing that they can do, for they are both the free gift of God, Eph. 2. 8. Not of (doing, or of) works, lest any man should (be proud, and) boast verse 9. Now some people be so ignorant, as to think that God will give them Christ, and so all the merits of his, if they will be but vigilant, and do something to please God, that they may obtain him at his hands; but let me tell them they may p. 94lose a thousand souls quickly, if they had so many, by going this way to work, and yet be never the better; for the Lord doth not give his Christ to …, upon such conditions, but he doth give him freely, that is, without having respect to any thing that is in thee, Rev. 22. 17 Isa 55. 1, 2. To him that is a thirst will give; he doth not say I will sell, but I will give him the water of life freely, Rev. 21. 6.

Fow if Christ doth give it, and that freely, then he doth not sell it for any thing that is in the creature; but Christ doth give himself, as also doth his Father, and that freely; not because there is any thing in us, or done by us, that moves him thereunto. If it were by doing, then saith Paul, Grace is not Grace, seeing it is obtained By works; but Grace is Grace, and that is the reason it is given to men without their works, Rom. 11. 6. And if it be by Grace, that is, if it be a free gift from God, without any thing foreseen, as done, or to be done by the creature, then it is not of works, which is clear: therefore it is grace without the works of the Law; but if you say …ay, it is of something in the man, done by him, that moves God thereunto; then you must conclude, that either Grace is no Grace, or else that Works are Grace, and not Works. Do but read with understanding, Rom. 11. 6.

p. 95Now before I go any further, it may be necessary to speak a word or two to some poor souls that are willing to close in with Jesus Christ, and would willingly take him upon his own terms, only they being muddy in their minds, and have not yet attained the understanding of the terms and conditions of the two Covenanss, they are kept off from closing with Christ; and all is, because they see they can do nothing. As for example, come to some souls, and ask them how they do, they will tell you presently, that they are so bad that it is not to be expressed: If you bid them believe in Jesus Christ, they will answer, that they cannot believe; if you ask them why they cannot believe; they will answer, because their hearts are so hard, so dead, so dull, so backward to good duties; and if their hearts were but better, if they were more earnest, if they could pray better, and keep their hearts more from running after sin, then they could believe; but should they believe with such vile hearts, and presume to believe in Christ, and be so filthy: Now all this is, because the Spirit of the Law still ruleth in such a soul, and blinds them so that they cannot see the terms of the Gospel. To clear this, take the substance of the drift of this poor soul, which is this: If I was better than I think I could believe, but being so bad as I am, that is the reason that I p. 96cannot; this is just to do something that I may believe, to work that I may have Christ, to do the Law that I may have the Gospel; or thus to be righteoua that I may come to Christ. O man! thou must go quite back again, thou must believe, because thou canst not pray, because thou canst not do; thou must believe, because there is nothing in thee (naturally) that is good, or desireth after good, or else thou wilt never come to Christ as a sinner; and if so, then Christ will not receive thee; and if so, then thou mayest see that to keep off from Christ, because thou canst not do, is to keep from Christ by the Law, and to stand of from him because thou canst not buy him. Thus having spoken something by the way, for the direction of those souls that would come to Christ, I shall return to the former discourse wherein ariseth this objection.

Object. But you did but even now put souls upon fulfilling the first condition of the Gospel, even to believe in Christ, and so be saved; but now you say, it is alone by Grace, without condition; and therefore by these words, there is first a contradiction to your former sayings, and also that men may be saved without the condition of faith, which to me seems a very strange thing. I desire therefore that you would clear out what you have said, as to my satisfaction.

p. 97Answ. Though there be a condition commanded in the Gospel, yet he that commands the condition, doth not leave his children to their own natural abilities, that in their own strength they should fulfill them (as the Law doth) but the same God that doth command that the condition be fulfilled, even he, doth help his children by his holy Spirit, to fulfill the same condition, For it is God that worketh in you, mark, in you (believers) both to will and to do, of his own good pleasure, Phil. 2. 13. Thou hast wrought all our works in us, and for us, Isa. 26. 12. So that the condition be fulfilled, it is not done in the ability of the creature.

But Secondly, Faith as it is a gift of God, or an act of ours, take it which way you will; If we speak properly of salvation, it is not the first, nor the second cause of our salvation; but the third, and that but instrumentally neither; that is, it only layeth hold of, and applieth to us that which saveth us, which is the love of God, through the merits of Christ, which are the two main causes of our salvation, without which all other things are nothing, whether it be faith, hope, love, or whatever can be done by us. And to this, the great Apostle of the Gentiles speaks fully; for saith he, God who is rich in mercy loved us, even when we were dead in our sins, Eph. 2. 4. (that is, when we were without faith) and that was p. 98the cause why we believe; for he thereby hath quickned us together, through the meritorious cause, which is Christ, and so hath saved us by Grace, that is, of his own voluntary love and good will; the effects of which was this, he gave us faith to believe in Christ, read soberly that second of the Ephesians, at the 4, 5, 6, 7, 8 verses. Faith as the gift of God is not the Saviour, as our act doth merit nothing. Faith was not the cause that God gave Christ at the first, neither is it the cause why God converts men to Christ: but faith is a gift bestowed upon us, by the gracious God, the nature of which is to lay hold on Christ, that God afore did give for a Ransom, to redeem sinners; this faith hath its nourishment, and supplies from the same God, that at the first did give it; and is the only instrument, through the Spirit, that doth keep the soul in a comfortable frame, both to do and suffer for Christ; helps the soul to receive comfort from Christ, when it can get none from it self, beareth up the soul in its progress heaven-wards: but that it is the first cause of salvation, that I deny; or that it is the second, I deny: but is only the instrument, or hand, that receiveth the benefits that God hath prepared for thee before thou hadst any faith: so that we do nothing for salvation, as we are men. But if we speak properly, it was Gods Grace that moved him to give p. 99Christ a Ransom for sinners, and the same God with the same Grace, that doth give to the soul saith to believe, and so by believing to close in with him, whom God out of his love and pity, did send into the world to save sinners; so that all the works of the creature are shut out, as to justification and life, and men are saved freely by Grace. I shall speak no more here, but in my discourse upon the second Covenant, I shall answer a hell-bred Objection or two, to forewarn sinners, how they turn the Grace of God into wantonness.

And thus you see I have briefly spoken to you something touching the Law. First, What it is, and when given. Secondly, How sad those mens conditions are that are under it. Thirdly, Who they are that be under it. Fourthly, How far they may go, and what they may do, and receive, and yet be under it, which hath been done by way of answers to several questions, for the better satisfaction of those that may stand in doubt of the truth of what hath been delivered.

Now in the next place, I should come to some application of the truth of that which hath been spoken; but I shall in the first place speak something to the second Doctrine, and then afterwards I shall speak something by way of Use and Application to this first Doctrine.