The Doctrine of the Law and Grace Unfolded, Part 2

The Doctrine of the Law and Grace Unfolded · Part 2

p. 186The Second Thing.

THe second Thing that I am to speak unto is this: Who they are that are actually brought into this free and unchangable grace; and also how they are brought in.

Answ. Indeed now we are come to the pinch of the whole discourse; and if God do but help me to run rightly thorow this, as I do verily believe he will, I may do thee, Reader, good and bring glory to my God.

The Question containeth these two branches. p. 187First, who are brought in. Secondly, how they are brought in: the first is quickly answered. Christ Jesus came into the world …o save sinners, Jewish sinners, Gentile sinners, Old sinners, Young sinners, great sinners, the chiefest of sinners, 1 Tim. 1. 14, 15. Rom. 5. 7, 8, 9, 10. 1 Cor. 6. 9, 10. Mat. 21. 31. Publicans and Harlots, that is, Whores and Cheaters, Exactors, shall enter into the Kingdom of Heaven. For I came not (saith Christ) to call the righteous, but sinners to repentance, Mark 2. 17.

A sinner in the Scripture is described in general to be a transgressor of the Law, 1 John 3. 4. Whosoever committeth sin transgresseth the Law; for sin is the transgression of the Law.

But particularly, they are described in a more particular way, as first, such as in whom dwelleth the devil, Ephes. 2. 2, 3. Secondly, such as will do the service of him, John 8. 44. Thirdly, such as are enemies to God, Col. 1. 21. Fourthly, such as are 1 Cor. 6. 9, 10. 2 Chron. 33. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, &c. Acts 9. 1, 2, 3. 1 Tim. 1. 14, 15, 16. Acts 19. 19. Acts 2. 36, 37. Drunkards, Whoremasters, Liars, Perjured Persons, Covetous, Revilers, Extortioners, Fornicators, Swearers, possessed with Devils, Thieves, Idolaters, Witches, Sorcerers Conjurers, Murderers, and the like; these be sinners, and such sinners that God hath prepared Heaven, Happiness, Pardon of Sin, and an p. 188inheritance of God, with Christ, with Saints, with Angels, if they do come in, and accept of Grace, as I might prove at large: For Gods grace is so great, that if they do come to him by Christ, presently all is forgiven them; therefore never object, that thy sins are too great to be pardoned: but come taste and see how good the Lord is to any whosoever comes unto him.

The second thing is, How are these brought into this everlasting Covenant of Grace?

2. Answ. When God doth indeed Come to the touchstons sinner.and in truth bring in a sinner into this most blessed Covenant (for so it is) he usually goeth this way.

First, He slays or kills the party to all things besides himself, and his Son Jesus Christ, and the comforts of the Spirit.

For the clearing of this, I shall shew you, first, with what God kills: secondly, how God kills; and thirdly, to what God kills those whom he makes alive in Jesus Christ.

For the first, When God brings sinners into the Covenant of Grace, he doth first kill them with the Covenant of Works, which is the Moral Law, or Ten Commandments. This is Pauls Doctrine, and also Pauls experience. It is his Doctrine where he saith, The ministration of death engraven in stones, the ministration of condemnation (which is the Law, in that place called the Letter) kills, 2 Cor. 3. 6, 7, 8, 9. p. 189The Letter (saith he) killeth, or the Law, or the ministration of death, which is another place is called a sound of words, Heb. 12. 19. because they have no life … them, but rather death and damnation, through our inability to fulfill them (Rom. 8. 3.) doth kill, 2 Cor. 6.

Secondly, It is his experience, where he saith, I was alive once (that is, to my own things, Phil. 3. 7, 8, 9, 10.) without the Law (that is, before God did strike him dead by it) but when the commandment came (that is, to do and exercise its right Office on me, which was to kill me, then) sin revived, and I died, (and I was killed) and the commandment (or the Law) which was ordained to be unto life, I found to be unto death: For sin taketh occasion by the commandment, deceived me, and thereby slew me, Rom. 7. 9, 10, 11. And indeed to speak my own experience, together with the experience of all the Saints, they can seal with me to this, more or less.

Quest. But how doth God kill with this Law or Covenant?

Answ. First, by opening to the soul the spirituality of it; The Law is spiritual (saith he) but I am carnal, sold under sin, Rom. 7. 14. Now the spirituality of the Law is discovered this way.

First, by shewing to the soul, that every sinful thought is a sin against it. I sinner, when p. 190the Law doth, come home indeed upon thy soul in the spirituality of it, it will discover such things to thee to be sins, that now thou lookest over, and regardes…; that is a remarkable saying of Paul, when he saith, Sin revived, and I died; sin revived, saith he, as if he had said, those things that before I did not value nor regard, but looked upon them to be trifles, to be dead and forgotten; but when the Law was fastened on my soul, it did so raise them from the dead, call them to mind, so muster them before my face, and put such strength into them, that I was over-mastered by them, by the guilt of them. Sin revived, by the commandment, or my sins had mighty strength, life, and abundance of force upon me, because of that; insomuch, that it killed me, Mat. 5. 28.

Secondly, It sheweth that every such sin deserveth eternal damnation (Friends, I doubt there be but few of you that have seen the spirituality of the Law of Works, but) this is one thing in which it discovereth its Spirituality, and this is the proper work of the Law.

Thirdly, God with a discovery of this doth also discover his own Divine and Infinite Justice (of which the Law is a description) which backs what is discovered by the Law; and that by discovering of its Purity and Holiness, to be so divine, so pure, so upright, and so far off p. 191from winking at the least sin, that he doth by that Law, without any favour, condemn the sinner for that sin, Gal. 3. 10. Now when he hath brought the soul into this Premunire, into this puzzle: Then,

2. He sheweth to the soul the nature and condition of the Law, as to its dealing with, or for bearing of the sinner, that hath sinned against it: which is to pass an eternal curse upon both soul and body, of the party so offending, saying to him, Cursed be the man, that continueth not in every thing that is written in the book of the Law to do it: for saith the Law, this is my proper work. First, to shew thee thy sins, and when I have done that, then in the next place to condemn thee for them, and that without all remedy, as from me, or any thing within my bounds; for I am not to save any, to pardon any, nay, not to favour any in the least thing that have sinned against me: for God did not send me to make alive, but to discover sin, and to condemn for the same. Now so soon as this is presented to the conscience, in the next place, the Law also by this Law doth shew that now there is no righteous act, according to the tenor of that Covenant, that can replieve him, or take him off from all this horrour and curse that lies upon him; because that is not an administration of pardon (as I said before) to forgive the sin; but an p. 192administration of damnation, because of transgression. O the very discovery of this, striketh the soul into a deadly swoun, even above half dead. But when God doth do the work indeed; he doth in the next place shew the soul that he is the man that is eternally under this Covenant by nature, and that it is thee that hath sinned against this Law, and doth by right deserve the curse and displeasure of the same; and that all that ever he can do will not give satisfaction to that glorious justice that did give this Law; holy actions, tears of blood, selling all, and giving i… to the poor, or whatever else can be done by thee, it comes all short, and is all to no purpose (Phil. 3.) I'll warrant him, he that seeth this, it will kill him to that which he was alive unto before, though he had a thousand lives. Ah sinners, sinners, were you but sensible indeed of the severity and truth of this, it would make you look about you to purpose. O how would it make you strive to stop at that … that now you drink down with delight? How many Oaths would it make you bite asunder? nay, it would make you bite your tongues, to think that they should be used as instruments of the Devil, to bring your souls into such an unspeakable misery; then also, we should not have you hang the salvation of your souls upon such slender pin…, p. 193as now you do: no, no, but you would be in another mind then. O then we should have you cry out, I must have Christ, what shall I do for Christ? how shall I come at Christ? would I was sure, truly sure of Christ, my soul is gone, damned, cast away, and must for ever burn with the Devils; if I do not get precious Jesus Christ.

In the next place, when God hath done this, then he the further shews the soul, that Covenant which it is under by nature, is distinct from the Covenant of Grace; and also they that are under it, are by nature without any of the graces, which they have that are under the Covenant of Grace: As First, That it hath no faith, John 16. 9. Secondly, no hope, Eph. 2. 12. Thirdly, Nor none of the spirit to work these things first by nature. Fourthly, Neither will that Covenant give to them any peace with God. Fifthly, No promise of safeguard from his revenging Law, by that Covenant. Sixthly, But lieth by Nature liable to all the curses and condemnings, and thunder-claps of this most fiery Covenant. Seventhly, That it will accept of no sorrow, no repentance, no satisfaction, as from thee. Eighthly, That it calls for no less than the shedding of thy blood. Ninthly, The damnation of thy soul and body. Tenthly, And if there be any thing prossered to it by thee, as to the making of it amends, it p. 194throws it back again as dirt in thy face, slighting all that thou canst bring.

Now when the soul is brought into this condition, then it is indeed dead; killed to that, to which it was once alive.

And therefore in the next place to shew you to what it is, killed; and that is first to sin: O it dares not sin! it sees hell fire is prepared for them that sin: Gods Justice will not spare it if it live in sin: the Law will damn it, if it live in sin; the Devil will have it, if it follow its sin: O I say, it trembles at the very thoughts of sin; I, if sin do but offer to tempt the soul, to draw away the soul from God, it cries, it sighs, it shunneth the very appearance of sin, it is odious unto it. If God would but serve you thus that love your pleasures, you would not make such a trifle of sin, as you do.

Secondly, It is killed to the Law of God, as it is the Covenant of Works: O saith the soul, the Law hath killed me to its self, I through the Law am dead to the Law (Gal. 2. 19.) The Law is another thing then I did think it was; I thought it would not have been so soul-destroying, so damning a Law; I thought it would not have been so severe against me for my little sins, …or my playing, for my jeasting, for my dissembling, quarrelling, and the like: I had some thoughts indeed, that it would tew great sinners, but let me pass; and though it condemned p. 195great sinners, yet it would pass me by: but now would I were free from this Covenant, would I were free from this Law. I will tell thee, that a soul thus worked upon, is more afraid of the Covenant of Works, then he is of the Devil; for he sees it is the Law that doth give him up into his hands for sin: and if he was but clear from that, he should not greatly need to fear the Devil. O now every particular command tears the caul of his heart; now every command is as a great gun well charged against his soul; now he sees he had as good run into a fire to keep himself from burning, as to run to the Law to keep himself from damning; and this he sees really, I, and feels it too, to his own sorrow and perplexity.

Thirdly, The soul also now is killed to his own righteousness, and counts that but dung, but dross, not worth the dirt hanging on shoes. O then says he, Thou filthy righteousness (Isa. 64. 6.) how hast thou deceived me? How hast thou beguiled my poor soul? How did I deceive my self with giving of a little alms? with abstaining from some gross polutions? with walking in some ordinances, as to the outside of them? How hath my good words, good thinkings, good meanings (as the world calls them) deceived my ignorant soul? I want the righteousness of faith, the righteousness of God; for I see now there is no less will do me any good.

p. 196Fourthly, It is also killed to its own faith, its notion of the Gospel, its own hope, its own repentings, its own promises and resolutions to its own strength, its own vertue, or whatsoever it had before: now saith the soul, That faith I thought I had, it is but fancy; that hope I thought I had, I see it is but hypocritical, but vain and groundless hope: now the soul sees it hath by nature no saving faith, no saving hope, no grace at all by nature, by the first Covenant. Now it crieth out, How many promises have I broken? and how many times have I resolved in vain? when I was sick at such a time, and in such a streight, at such a place. Indeed I thought my self a wise man once, but I see my self a very fool now: O how ignorant am I of the Gospel now? and of the blessed experience of the Work of God on a Christians heart? In a word, it sees it self beset by nature with all evil, and destitute of all good, which is enough to kill the stoutest, hardest hearted sinner that ever lived on the earth. O Friends! should you be plainly dealt withal, by this discovery of the dealing of God with a sinner, when he makes him a Saint, and would seriously try your selves thereby (as God will try you one day) how few would there be found of you, to be so much as acquainted with the work of God in the Notion? much less in the experimental knowledge of the same. And p. 197indeed God is fain to take this way with sinners, thus to kill them, with the Old Covenant, to all things below a crucified …hrist.

First, Because otherwise there Six reasons of this discourse.would be none in the world that would look after this sweet Jesus Christ. There is but a few that go to Heaven in all (comparatively) and them few, God is fain to deal with them in this manner, or else his Heaven, his Christ, his Glory, and everlasting Happiness must abide by themselves for all sinners. Do you think that Manasseh would have regarded the Lord, had he not suffered his enemies to have prevailed against him, 2 Chron. 33. from the 1. verse to the 16. Jer. 31. 18. Do you think that Ephraim would have looked after salvation, had not God first confounded him with the guilt of the sins of his youth? What do you think of Paul, Acts 9. 4, 5, 6. What do you think of the Jailour, Acts 16. 30, 31, 32. What do you think of the Three Thousand, Acts 2. 36, 37. Was not this the way that the Lord was fain to take to make them close in with Jesus Christ? Was he not fain to kill them to every thing below a Christ, that they were driven to their wits ends? insomuch that they were forced to cry out, Whbat shall we do to be saved? I say, God might keep Heaven and Happiness to himself, it he should not go this way to work with sinners. O stout hearted rebels! O tender hearted God!

p. 198Secondly, Because then, and not till then, will sinners accept of Jesus Christ on Gods terms. So long as sinners can make a life out of any thing below Christ, so long they will not close with Christ without indenting: but when the God of Heaven hath killed them to every thing below himself, and his Son; then Christ will down on any terms in the world. And indeed this is the very reason, why sinners when they hear of Christ, yet will not close in with him, there is something that they can take content in besides him. The prodigal so long as he could content himself with the husks that the swine did eat, so long he did keep away from his Fathers House, but when he could get no nourishment any where on this side of his Fathers House, then (saith he) and not till then, I will arise and go to my Father, &c.

I say, Ths is the reason therefore why men come no faster, and close no realier with the Son of God, but stand halting and indenting about the terms they must have Christ upon; for saith the drunkard, I look on Christ to be worth the having; but yet I am not willing to lose ALL for him, all but my pot saith the drunkard, and all but the world saith the covetous. I will part with any thing but lust and pride, saith the wanton; but if Christ will not be had without, I forsake all, cast away all; then it must be with me as it was with the young man in the p. 199Gospel, such news will make me sorry at my very heart.

But now when a man is soundly killed to all his sins, to all his righteousness, to all his comforts whatsoever, and sees that there is no way but the Devil must have him, but he must be damned in hell, if he be not clothed with Jesus Christ; Oh! then (saith he) give me Christ on any terms whatsoever he cost: though he cost me friends, though he cost me comforts, though he cost me all that ever I have; yet like the wise Merchant in the Gospel, they will sell all to get that pearl. I tell you when a soul is brought to see its want of Christ aright, it will not be kept back, Father, Mother, Husband, Wise, Lands, Livings, nay, life and all shall go, rather then the soul will miss of Christ. I, and the soul counteth Christ a cheap Saviour, if it can get him vponupon any terms, now the soul indents no longer. Now Lord give me Christ, upon any terms whatsoever he cost; for I am a dead-man, a damned man, a cast away, if I have not Christ. What say you, O you wounded sinners? Is not this true as I have said? would you not give Ten thousand worlds if you had so many, so be you might be well answered, that your sins shall be pardoned, and your souls and bodies justified and glorified, at the coming of the Lord Jesus Christ.

p. 200Thirdly, The Lord goeth this way for this reason also, that it might make the soul sensible what it cost Christ to redeem it from death and hell. When a man cometh to feel the sting and guilt of sin, death and hell, upon his conscience, then, and not till then, can he tell what it cost Christ to redeem sinners. O! saith the soul if a few sins are so terrible, and lay the soul under such wrath and torment, what did Christ undergo? who bare the sins of Thousands, and Thousands, and all at once.

This also is one means to make souls tender of sin (it is the burned child that feareth the fire) to make them humble in a sense of their own vileness, to make them count every thing that God giveth them a mercy, to make much of the least glimpse of the love of God, and to prize it above the whole world. O sinners were you killed indeed, then Heaven would be Heaven, and Hell would be Hell indeed; but because you are not wrought upon in this manner, therefore you count the ways of God, as bad as a good man counteth the ways of the devil, and the ways of the devil and hell as good as a Saint doth count the ways of God.

Fourthly, Again, God is fain to go this way, and all to make sinners make sure of Heaven. So long as souls are senseless of sin, and what a damnable state they are in by nature, so long p. 201they will even dally with the Kingdom of Heaven, and the Salvation of their own poor souls: but when God cometh and sheweth them where they are, and what is like to become of them if they miss of the Crucified Saviour; Oh then, saith the soul, would I were sure of Jesus; what shall I do to get assurance of Jesus? And thus is God forced, as I may say, to whip souls to Jesus Christ, they being so secure, so senseless, and so much their own enemies as not to look out after their own eternal advantage.

Fifthly, A fifth reason why God doth deal thus with sinners, it is because he would bring Christ and the Soul together in a right way. Christ and Sinners would never come together in a beloved posture, they would not so suitably suit each other, if they were not brought together this way, the sinner being killed.

O when the sinner is killed, and indeed struck dead to every thing below a naked Jesus, how suitably then doth the Soul and Christ suit one with another. Then here is a naked sinner for a righteous Jesus, a poor sinner to a rich Jesus, a weak sinner to a strong Jesus, a blind sinner to a seeing Jesus, an ignorant, careless sinner to a wise and careful Jesus. O how wise is God in dealing thus with the sinner, he strips him of his own knowledge, that he may fill him with Christs; he killeth him for taking pleasure in sin, that he may take pleasure in Jesus Christ, &c.

p. 202Sixthly, But sixthly, God goeth this way with sinners because he would have the glory of their salvation. Should not men and women be killed to their own things, they would do sacrifice unto them, and instead of saying to the Lamb, THOU ART WORTHY, Rev. 5. 9. Job. 40. 14. Rom. 3. 27. Ephes. 2. 8, 9. Tit. 3. 5. they woul say their own arm; their own right hand hath saved them: but God will cut off boasting from ever entring within the borders of eternal glory: for he is resolved to have the glory of the beginning, the middle, and the end, of the contriving and saving, and giving salvation to them that enter into the joys of everlasting glory. That they may be called the trees of righteousness, the planting of the Lord, that he may be glorifyed, Isa. 61. 3. I might have run thorow many things as to this: but I shall pass them, and proceed.

Now Secondly, The soul being thus killed to it's self, That soul that hath the right work of God upon its heart, is not only killed to its self: but also made alive to Christ.its sins, its righteousness, faith, hope, wisdom, promises, resolutions, and the rest of its things which it trusted in by nature. In the next place, it hath also given unto it a most glorious, perfect, and never-fading life, which is first a life imputed to it: yet so really that the very thought of it in the soul hath so much operation and authority, p. 203especially when the meditation of it is mixed with faith, as to make it (though condemned by the Law, to triumph, and to look its enemies in the face with comfort; notwithstanding the greatness of the multitude, the fierceness of their anger, and the continuation of their malice, be never so hot against it.

This imputed life (for so it is) is the obedience of the Son of God, as his righteousness, in his suffering, arising, ascending, interceding, and so consequently triumphing over all the enemies of the soul, and given to me, as being wrought on purpose for me. So that, is is there righteousness in Christ? that is mine: Is there perfection in that righteousness? that is mine: did he bleed for sin? it was for mine. Hath he overcome the Law, the Devil, and Hell? the victory is mine, and I am counted the Conqueror; Nay, more than a conqueror through him that hath loved me: and I do count this a most glorious life; for by this means it is that I am in the first place proclaimed both in Heaven and Earth guiltless, and such a one, who, as I am in Christ, am not a sinner, and so not under the Law, to be condemned, but as holy and righteous as the Son of God himself, because he himself is my holiness and righteousness, and so likewise having by this all things taken out of the way that would condemn me.

p. 204Sometimes I bless the Lord, my soul hath had the life that now I am speaking of, not only imputed to me, but the very glory of it upon my soul: For upon a time when I was under many condemnings of heart, and feared because of my sins, my soul would miss of eternal glory; methought I felt in my soul such a secret motion as this, Thy righteousness is in Heaven, together with the splendour and shining of the spirit of grace in my soul, which gave me to see clearly, that my righteousness by which I should be justified (from all that could condemn) was the Son of God himself in his own person now at the right hand of his Father, representing me compleat before the mercy-seat in his own self: so that I saw clearly, that night and day, where ever I was, or what ever I was a doing, still there was my righteousness just before the eys of divine glory; so that the Father could never find fault with me for any insufficiency that was in my righteousness, being it was compleat; neither could he say, where is it? because it was continually at his right hand.

Also at another time having contracted guilt upon my soul, and having some distemper of body upon me, supposed that death might now so seize upon, as to take me away from among men: then thought I what shall I do now? is all right with my soul? have I the right work of God on my soul? Answering my self, No surely, p. 205and that because there were so many weaknesses in me; yea so many weaknesses in my best duties: for thought I, how can such a one as I find mercy, whose heart is so ready to evil, and so backward to that which is good (so far as it is natural) Thus musing, being filled with fear to die, these words came in upon my soul, Being justified freely by his grace, through the redemption which is in Christ; as if God had said, Sinner, thou thinkest because thou hast had so many infirmities and weaknesses in thy soul whilst thou hast been professing of me, therefore now there can be no hopes of mercy, but be it known unto thee, that it was not any thing done by thee at the first, that moved me to have mercy upon thee; neither is it any thing that is done by thee now that shall make me either accept or reject thee; behold my Son who standeth by me, he is righteous, he hath fulfilled my Law, and given me good satisfaction; on him therefore do I look, and on thee only as thou art in him, and according to what he hath done, so will I deal with thee: This having stayed my heart, and taken off the guilt through the strength of its coming on my soul, anon after came in that word as a second testimony: He hath saved us, and called us with an holy calling, not according to the works of righteousness which we have done, but according to his own purpose and grace which was p. 206given us in Christ Jesus before the world began.

And thus is the sinner made alive from the dead, being justified by Grace through the righteousness of Christ which is unto all and upon all them that believe according to the Scriptures. And the life that I now live, it is by the faith of the Son of God, who loved me, and gave himself for me, Gal. 2. 20. I lay down my life for my sheep, John 10. 10, 15. I I am come that you might have life, and that you might have it more abundantly. For if while we were enemies, we were reconciled to God by the death of his Son: much more then being reconciled, we shall be saved by his life, Rom. 5. 10, 21. That as sin reigneth unto death, even so might Grace reign through righteousness unto eternal life, by Jesus Christ our Lord.

Secondly, This life is not only imputed to him that is wrought on by the spirit of Grace, that is not only counted his; but also there is put into the soul an understanding enlightened on purpose to know the things of God, which is Christ and his imputed righteousness (1 John 5. 20.) which it never thought of nor understood before (1 Cor. 2. 9, 10, 11.) which understanding being enlightened, and made to see such things that the soul cannot be contented without it lay hold of, and apply Christ unto it self, so effectually; I say that p. 207the soul shall be exceedingly revived in a very heavenly measure, with the application of this imputed righteousness; for thereby it knoweth it shall find God speaking peace to its self, and with a fatherly affection say, Be of good chear, thy sins are forgiven thee, the righteousness of my Son I bestow upon thee: For what the Law could not do in that it was weak through the (thy) flesh, I have sent forth my only Son, and have condemned thy sins in his flesh, Rom. 8. 3. 4. And though thou hast gone astray liste a lost sheep, yet on him I have laid thine iniquities; and though thou thereby didst undo and break thy self forever, yet by his stripes I hauehave healed thee. Thus I say the Lord causeth the soul by faith to apply that which he doth by grace impute unto it (for thus every soul more or less is dealt withal) the soul being thus inlightned, thus quickned, thus made alive from that dead state it was in before (or at least having the beginnings of this life) it hath these several vertuous advantages, which they have not that are dead in their sins and trespasses, and under the Law.

First, It seeth what a sad condition all men by nature are in, they being in that state which it self was in but a while since: but now by grace it is a beginning to scrable out of it; now it seeth the whole world lieth in wickedness (1 John 5. 19.) and so liable to eternal p. 208vengeance▪ because of their wickedness. Ah friends, let me tell you, though you may be ignorant of your state and condition, yet the poor groaning, hungering Saints of God do see what a sad, woeful, miserable state you are in, which sometimes makes them tremble to think of your most lamentable latter end (you dying so) and also to **Like as the Children of Israel who fled for fear, when the ground opened its mouth to swallow up Corah and his company, Ps. 103. 1, 23.Ps 103:1Ps 103:23flie the faster to their Lord Jesus, for very fear that they also should be partakers of that most doleful doom: and this it hath by vertue of its own experience, knowing it self was but a while ago in the same condition, under the same condemnation. O! there is now a hearty blessing of God that ever he should shew to it its sad condition, and that he should incline its heart to seek after a better condition. O blessed be the Lord! saith the soul, that ever he should awaken me, stir up me; and bring me out of that sad condition, that I once with them was in. It makes also the soul to wonder to see how foolishly and vainly the rest of its neighbours do spend their precious time, that they should be so void of understanding, so forgetful of their latter end, so senseless of the damning nature of their sins: O that their eyes was but inlightned to see whereabouts they are … surely they would be p. 209of another mind then they are now in. Now the soul wonders to see what slender pins those poor creatures do hang the stress of the eternal salvation of their souls upon. O methinks! saith the soul, it makes me mourn to see that some should think that they were Born Christians, and others that their Baptisme makes them so, others depending barely upon a traditional, historical faith, which will leave their souls in the midst of plerplexity. O that they should trust to such fables, fancies, and wicked slights of the Devil, as their good doings, their good thinkings, their civil walking, and living with the world. O miserable profession, and the end thereof will be a miserable end.

But now, vvhen the soul is thus vvrought upon, it must be sure to look for the very gates of hell to be set open against it, vvith all their force and might to destroy it. Novv hell rageth, the devil roareth, and all the world resolved do be the best they can, to bring the soul again into bondage and ruine. Also the soul shall not want enemies, even in its own hearts lust, as covetousness, adultery, blasphemy, unbelief, hardness of heart, coldness, half-heartedness, ignorance, with an innumerable company of attendants, hanging like so many blocks at its heels, ready to sink it into the fire of hell every moment, together p. 210with strange apprehensions of God and Christ, as if now they were absolutely turned to be its enemies, which maketh it doubt of the certainty of its salvation: For you must understand, that though a soul may in reality have the righteousness of the Son of God imputed to it, and also some faith in a very strong manner to lay hold upon it: yet at another time, through temptation they may fear and doubt again; insomuch that the soul may be put into a very great fear, lest it should return again into the condition it once was in, Jer. 32 40. O saith the soul when I think of my former state, how miserable it was, it makes me tremble; and when I think that I may fall into that condition again, how sad are the thoughts of it to me? I would not be in that condition again for all the world: and this fear riseth still higher and higher, as the soul is sensible of Satans temptations, or of its working of its own corruptions. Ha! these filthy lusts, these filthy corruptions. O that I was rid of them, that they were consumed in a moment, that I could be quite rid of them, they do so disturb my soul, dishonour my God, so defile my conscience, and sometimes so weaken my hands in the way of God, and my comforts in the Lord; O how glad should I be, if I might be stripped of them, Rom. 7. 24. Which fear puts the soul upon flying▪ to the Lord by prayer, for the covering p. 211of his imputed righteousness, and for strength against the Devils temptations and its own corruptions; that God would give down his holy spirit to strengthen it against the things that do so anoy its soul, and so discourage it in its way, with a resolution through grace, never to be contented, while it doth find in it self a triumphing over it by faith in the blood of a Crucified Jesus.

Secondly, The soul that hath been thus killed by the Law to its things it formerly delighted in; now, O now it cannot be contented with that slender groundless faith and hope that once it contented it self withal. No, no, but now it must be brought into the right saving knowledge of Jesus Christ, now it must have him discovered to the soul by the spirit, now it cannot be satisfied, because such and such do tell it is so. No, but now it will cry out, Lord shew me continually in the light of thy Spirit through thy word, that Jesus that was born in the days of Cesar Augustus (when Mary a Daughter of Judah went with Joseph to be taxed at Bethel…m) that he is the very Christ. Lord let me see it in the light of thy spirit, and in the operation thereof, and let me not be contented without such a faith that is so wrought: even by the discovery of his birth, crucifying, death, blood, resurrection, ascension, intercession, and second (which is his personal) coming again, that p. 212the very faith of it may fill my soul with comfort and holiness: and O how afraid the soul is, lest it should fall short of this faith, and of the hope that is begotten by such discoveries as these are? For the soul knoweth, that if it hath not this, it will not be able to stand neither in death nor judgment: and therefore saith the soul, Lord, whatever other poor souls content themselves withal, let me have that which will stand me instead, and carry me through a dangerous world, that may help me to resist a cunning Devil, that may help me to suck true soul satisfying consolation from Jesus Christ through thy promises by the might and power of thy Spirit. And now when the poor soul at any time hath any discovery of the love of God through a bleeding, dying, risen, interceding Jesus, because it is not willing to be deceived; O how **But this may be its temptation taking place through the timerousness of the soul.wary is it of closing with it, for fear it should not be right, for fear it should not come from God? Saith the soul, Cannot the Devil give one such comfort tro? Cannot he transform himself thus into an Angel of light? So that the soul (because it would be upon a sure ground) cries out, Lord shew me thy salvation, and that not once or twice: but Lord let me have thy presence continually upon my heart, to day and to morrow, and every day; p. 213for the soul when it is rightly brought from under the Covenant of Works, and planted into the Covenant of Grace, then it cannot be (unless it be under some desperate temptation) contented without the presence of God, teaching, comforting, stablishing, and helping of the soul to grow in the things of the Lord Jesus Christ: because it knoweth, that if God hath but with-drawn his presence in any way from it (as he doth do sometimes for a while) that then the Devil will be sure to be near at hand, working with his temptations, trying all ways to get the soul into slavery and sin again; also the corrupt principle that will be joyning and combining with the wicked one, and will be willing to be a Co-partner with him, to bring the soul into mischief, which puts a soul upon an earnest, continual panting after more of the strengthening, preserving, comforting, and teaching presence of God, and for strong supplies of faith, that it may effectually lay hold on him.

Thirdly, The soul is quickned so, that it is not satisfied now without it do indeed and in truth partake of the peace of Gods Elect; now it is upon the examination of the reality of its joy and peace: Time was indeed that any thing would serve its turn, any false conce…ts of its state to be good: but now all kind of peace will not serve its turn, all kind of p. 214joy will not be accepted with it; now it must joy in God through Jesus Christ, now its peace must come through the vertue of the blood of Christ, speaking peace to the conscience, by taking away both the guilt and the filth of sin by that blood, also by shewing the soul its free acceptance with God through Christ, he having compleatly fulfilled all the conditions of the first Covenant, and freely placed it into the safety of what he hath done, and so presents the soul compleat and spotless in the sight of God through his obedience. Now I say, he hath peace through the blood of his Cross, and sees himself reconciled to God by the death of his Son, Col. 1. 20, 21. or else his comfort will be questioned by him. It is not every promise as cometh now upon his heart that will serve his turn: no, but he must see whether the Babe Jesus be presented to the soul, in and through that promise; now if the Babe leap in his womb, as I may say, so say, it is because the Lords promise sounds aloud in his heart, coming to him big with the love and pardoning grace of God in Jesus Christ; I say, this is the first and principle joy that the soul hath, that is quickened and brought into the Covenant of Grace.

Fourthly, Now the man finds Heavenly sanctification wrought in his soul, through the most precious blood of the man whose name is p. 215Jesus Christ. Jesus that he might sanctifie the people with his own blood, suffered without the gate Now the soul finds a change in the understanding, in the will, in the mind, in the affections, in the judgment, and also in the conscience; through th… inward man a change, and through the outward man a change, from head to foot, as we use to say. For he that is in Christ, and so in this Covenant of Grace, is a new Creature, 2 Cor. 5. 17. or hath been twice made, made, and made again. O now the soul is resolved for Heaven and Glory, now it crieth out, Lord if there be a right eye that is offensive to thee, pluck it out; or a right foot, cut it off; or a right hand, take it from me; now the soul doth begin to studdy how it may honour God, and bring praise to him. Now the soul is for a preparation, for the second coming of Christ, endeavouring to lay aside every thing that may hinder: And for the closing in with those things that may make it in a beloved posture against that day.

Fifthly, And all this is from a Gospel Spirit, and not from a Legal natural principle, for the soul hath these things as the fruits and effects of its being separated unto the Covenant of Grace, and so now possessed with that spirit that doth attend, yea, and dwell in them that are brought into the Coven…nt of Grace, from under the Old Covenant; I say, these p. 216things do spring forth in the soul, from another root and stock, then any of the actings as other men do; for the soul that is thus wrought upon, is as well dead to the Law and the righteousness thereof (as the first Covenant) as well as to its sins.

Sixthly, Now the soul begins to have some blessed experience of the things of God, even of the glorious mysteries of the Gospel.

1. Now it knoweth the meaning of those words. My flesh is meat indeed, and my blood is drink indeed, John 6. 55. and that by experience; for the soul hath received peace of conscience through that blood, by the effectual application of it to the soul. First, by feeling the guilt of sin dye off from the conscience…, by the operation thereof. Secondly, by feeling the power thereof, to take away the curse of the Law. Thirdly, By finding the very strength of Hell to fail, when once the blood of the man Jesus Christ is received in reality upon the soul.

2. Now the soul also knoweth by experience, the meaning of that Scripture that saith, Our old man is crucified with him, that the body of sin might be destroyed, Rom. 6. 6. Now it sees that when the man Jesus did hang on the tree on Mount Calvary, that then the body of its sins was there hanged up, dead and buried with p. 217him, though it was then unborn, so as never to be laid to its charge, either here or hereafter; and also, so as never to carry it captive into perpetual bondage, being it self overcome by him, even Christ the head of that poor creature. And indeed this is the way for a soul, both to live comfortably, as touching the guilt of sin; and also, as touching the power of the filth of sin: for the soul that doth, or hath received this indeed and in truth, finds strength against them both, by and through that man that did for him and the rest of his fellow sinners, so gloriously overcome it, and hath given the victory unto them, so that now they are said to be overcomers, nay, more than conquer…rs through him, the one man Jesus Christ, Rom. 8. 33, 34, 35, 36, 37.

3. Now the soul hath received a …aith indeed, and a lively hope indeed, such a one as now it can fetch strength from the fulness of Christ, and from the merits of Christ.

4. Yea, now the soul can look on it self with one eye, and look upon Christ with another; and say indeed it is true, I am an empty soul, but Christ is a full Christ; I am a poor sinner, but Christ is a rich Christ; I am a foolish sinner, but Christ is a wise Christ; I am an unholy, ungodly, unsanctified creature in my self, But Christ is made of God, unto me, wisdom, righteousness, sanctification and redemption, 1 Cor. 1. 30.

p. 2185. Now also that fiery Law, that it could not once endure, nor could not once delight in; I say, now it can delight in it after the inward man, now this Law is its delighe, it would always be walked in it, and always be delighted in it, being offended with any sin, or any corruption, that would be any ways an hinderance to it, Rom. 7. 24, 25. And yet it will not edure that, even that that Law should offer to take the work of its salvation out of Christs hand: no, if it once comes to do that, then out of doors it shall go, if it was as good again. For that soul that hath the right work of God indeed upon it, cries, not my prayers, not my tears, not my works, not my things, do they come from the work of the spirit of Christ it self within me; yet these shall not have the glory of my salvation: no, it is none but the blood of Christ, the death of Christ, of the man Christ Jesus of Nazareth the Carpenters Son (as they called him) that must have the Crown and Glory of my salvation. None but Christ, none but Christ; and thus the soul labours to give Christ the preeminence, Col. 1. 18.

Now before I go any further, I must needs speak a word from my own experience of the things of Christ; and the rather because we have a company of silly ones in this day of ignorance, that do either comfort themselves with p. 219a notion without the power, or else do both reject the notion and the power of this most glorious Gospel: therefore, for the further conviction of the Reader, I shall tell him (with David) something of what the Lord hath done for my soul, and indeed a little of the experience of the things of Christ, is far more worth than all the world. It would be too tedious for me to tell thee (here) all from the first to the last, but something I shall tell thee, that thou mayest not think these things are fables.

Reader, when it pleased the Lord to begin to instruct my soul, he found me one of the black sinners of the world; he found me making a sport of Oaths, and also of Lies, and many a soul-poysoning meal did I make out of divers Lusts, as Drinking, Dancing, Playing, Pleasure with the wicked ones of the world. The Lord finding of me in this **This conviction seized on my soul, one Sabbath day, when I was at play, being one of the first that I had; which when it came, though it seared me with its terrour, yet through the temptation of the devil, immediately striking in therewith I did rub it off again and became as vile for some time as I was before, like a wretch that I was.condition, did open the glass of his Law unto me, wherein he shewed me so clearly my sins, both the greatness of them, and also how abominable they were in his sight, that I thought the very clouds were p. 220charged with the wrath of God, and ready to let fall the very fire of his jealousie upon me: yet for all this I was so wedded to my sins, that thought I with my self, I will have them, though I lose my soul (O wicked wretch that I was) but God the great, the rich, the infinite merciful God, did not take this advantage of my soul, to cast me away, and say, then take him Devil, seeing he cares for me no more: no, but he followed me still, and won upon my heart, by giving of me some understanding, not only into my miserable state which I was very sensible of; but also that there might be hopes of mercy, also taking away that love to lust, and placing in the room thereof a love to religion; and thus the Lord won over my heart to some desire after the means, to hear the word, and to grow a stranger to my old companions, and to accompany the people of God, together with giving of me many sweet encouragements from several promises in the Scriptures: but after this, the Lord did wonderfully set my sins upon my conscience, those sins especially that I had committed since the first convictions, temptations also followed me very hard, and especially such temptations as did tend to the making of me question the very way of salvation, viz. whether Jesus Christ was the Saviour or no: and whether I had best to venture my soul p. 221upon his blood for salvation, or take some other course. But being through grace kept close with God (in some measure) in prayer, and the rest of the ordinances; but went about a year and upwards, without any sound evidence as from God to my soul, touching the salvation as comes by Jesus Christ. But at the last, as I may say, when the set time was come, then the Lord (just before the men called, Quaker's came into the Countrey) did set me down … blessedly in the truth of the Doctrine of Jes…s Christ, that it made me marvail, to see first; how Jesus Christ was born of a Virgin, walked in the world a while with his Disciples, afterwards hanged on the Cross, spilt his Blood, was Buried, Rose again, Ascended above the Clouds and Heavens, their lives to make intercession; and that he also will come again at the last day to judge the World, and take his Saints unto himself. These things, I say, I did see so evidently, even as if I had stood by when he was in the world, and also when he was caught up. I having such a change as this upon my soul, it made me wonder; and musing with my self at the great alteration that was in my spirit, for the Lord did also very gloriously give me in his precious word to back the discovery of the Son of God unto me, so that I can say, through grace it was according to the Scriptures, 1 Cor. 15. 1, 2, 3, 4.) and as I was musing with my p. 222self what these things should mean, methought I heard such a word in my heart as this; I have set thee down on purpose, for I have something more than ordinary for thee to do; which made me the more marvel; saying, What, my Lord, such a poor wretch as I? yet still this continued, I have set thee down on purpose, and so forth, with more fresh incomes of the Lord Jesus, and the power of the blood of his Cross upon my soul, even so evidently, that I saw (through grace) that it was the blood shed on Mount Calvary that did save and redeem sinners, as clearly and as really with the eyes of my soul, as ever (methoughts) I had seen a penny-loaf bought with a penny; which things then discovered, had such operation upon my soul, that I do hope, they did sweetly season every faculty thereof. Reader, I speak in the presence of God, and he knows I lye not: much of this, and such like dealings of his, could I tell thee of; but my business at this time is not so to do, but only to tell what operation the blood of Christ hath had over and upon my conscience, and that at several times, and also when I have been in several frames of spirit.

As first, sometimes I have been so loaden with my sins, that I could not tell where to rest, nor what to do; yea, at such times I thought it would have taken away my senses: yet at that p. 223time, God through grace hath all of a sudden… ▪ so effectually applied the blood that was spilt at Mount Calvary, out of the side of Jesus, unto my poor wounded guilty conscience, that presently I have found such a sweet, solid, sober, heart comforting peace, that it hath made me, as if it had not been, and withal the same (I may say, and I ought to say, the power of it) hath had such a powerful operation upon my soul, that I have for a time been in a straight and trouble, to think that I should love and honour him no more, the vertue of his blood hath so constrained me.

Again, sometimes methinks my sins have appeared so big to me, that I thought one of my sins have been as big as all the sins of all the men in the Nation, I, and of other Nations too. (Reader, these things be not fancies, for I have smarted for this experience) but yet the least stream of the heart blood of this man Jesus, hath vanished all away, and hath made it to flie, to the astonishment of such a poor sinner; and as I said before, hath delivered me up into sweet and heavenly peace, and joy in the holy Ghost.

Again, sometimes when my heart hath been hard, dead, slothful, blind and senseless (which indeed are sad frames for a poor Christian to be in) yet at such a time when I have been in such a case, then hath the blood of Christ the p. 224precious blood of Christ, the admirable blood of the God of Heaven, that run out of his body when it did hang on the Cross, so softned, livened, quickned, and inlightned my soul, that truly (Reader) I can say, O it makes me wonder!

Again, when I have been loaden with sin, and p…st…red with several temptations, and in very sad manner, then have I had the trial of the vertue of Christs blood, with the trial of the vertue of other things: and I have found that when tears would not do, prayers would not do, repentings and all other things could not reach my heart: O then one touch, one drop, one shining of the vertue of the blood, of that blood that was let out with a spear; it hath in a very blessed manner delivered me, that it hath made me to marvel. O …methinks it hath come with such life, such power, with such irresistible and marvellous glory, that it wipes off all the slurs, silences, all the out-cries, and quenches all the fiery darts, and all the flames of hell fire, that are begotten by the charges of the Law, Satan, and doubtful remembrances of my sinful life.

Friends, as Peter saith to the Church, so I say to you, I have not preached to you cunningly devised …ables, in telling you of the blood of Christ, and what authority it hath had upon my Conscience: O no, but as Peter saith touching the coming of the Lord Jesus into the world; p. 225so in some measure I can say of the blood of the Lord Jesus Christ, that was shed when he did come into the world. There is not only my single testimony touching this; no, but there is all the Prophets do agree, in advancing this in writing, and also all the Saints do now declare the same, in speaking forth the aimableness, and many powerful vertues thereof. As for thee, by the blood of thy Covenant (saith God to Christ) I have sent forth thy prisoners out of the pit, wherein was no water, Zech. 9. 11. We have redemption through his blood, Ephes. 1. 7. Again, Col. 1. 14. We have redemption through his blood. Our robes are washed, and made white in the blood of the Lamb, Rev. 7. 14. The Devil is overcome through the blood of the Lamb, Rev. 12. 11. Yea, and conscience is purged too, and that through the blood of the Lamb, Heb. 9. 14. We have free recourse to the Throne of grace through the blood of Jesus, Heb. 10. 19. I could bring thee a cloud of witnesses out of all the types and shadows, and out of the sundry Prophets, and much more out of the New Testament, but I forbear, because I would not be too tedious to thee Reader, in making too large a digression, though I have committed here in this Discourse, no transgression, for the blood of Christ is precious blood, 1 Pet. 1. 18, 19.

In the next place I shall shew you the several priviledges and advantages the man or woman p. 226hath, that is under this Covenant of Grace, over they have that are under the Covenant of the Law and Works.

As first, the Covenant of Grace is not grounded upon our obedience, but upon Gods love, even his pardoning love to us through Christ Jesus. The first Covenant it stood to be broken or kept by us, and Gods love or anger, to be lost, or enjoyed hereafter, as we, as creatures behaved our selves: but now the very ground of the Covenant of Grace is Gods love, 'tis meer love through Jesus Christ, Deut. 7. 8, 9. The Lord did not set his love upon you, nor chuse you; because you were more in number then other people; for you were the fewest of all people: but because the Lord loves you, and because he will keep the oath which he swore to your fathers. Again, Isa. 63. 9. In his love and in his pitty he redeemed them, and the Angel of his presence saved them, that is Jesus Christ. And again, 2. Tim. 1. 9. Who hath saved us.—Not according to the works of righteousness which we have done; but according to his own purpose and grace, which was given to us in Christ Jesus, before the world began.

Secondly, This love is not conveyed to us through what we have done (as is afore proved) but through what he hath done, with whom the Covenant was made, which was given us in Christ. According as he hach chosen us in Christ, p. 227Who hath blessed us with all spiritual blessings in heavenly places in Christ. God for Christs sake hath loved you (2 Tim 1. 9. Eph 1. 3, 4. Eph. 4. 32.) That is through Christs doings, through Christs sufferings. Now if this be but rightly understood, it doth discover abundance of comfort to them that are within the bounds of the Covenant of Grace. For

First, Here a believer seeth he shall stand, if Christs doings and sufferings stand (which is a sure Foundation) for God dealeth with him through Christ. And so Secondly, He shall not fall, unless the sufferings and merits of Christ be thrown over the bar, being found guilty (which will never be) before the eyes of divine justice. For with him the Covenant was made, and he was the surety of it, Zech. 9. 11. Heb. 7. 22. That is, as the Covenant was made with him, so he stood bound to fulfill the same. For you must understand that the Covenant was made between the Father and the Son, long before it was accomplished, or manifestly sealed with Christs blood, it was made before the world began, (Tit. 1. 2. Ephes. 1. 4. 1 Pet. 1. 18, 19, 20.) But the conditions thereof was not fulfilled, until less than Two Thousand Years ago; and all that while did Jesus stand bound as a surety (as I said before) is used to do, till the time in which the payment should be made. And it was by vertue of his p. 228suretiship (having bound himself by Covenant to do all things agreed on, by the Father and him) that all those of the election that were born before he came, that they might be saved, and did enter into rest. For the forgiveness of sins that was past, though it was through the blood of Christ; yet it was also through the for bearance of God, Rom. 3. 25. That is, Christ becoming surety for those that died before his coming, that he would indeed and in truth, at the fulness of time (or at the time appointed, Gal. 4. 4.) give a compleat and full satisfaction for them according to the tenour, or condition of the Covenant.

Again Secondly, The second Covenant, which Believers are under, as the ground and foundation if it is safe; so the promises thereof are better, surer, freer and fuller, &c.

First, They are better, if you compare the excellency of the one with the excellency of the other. The first hath promised nothing but an earthly paradise, Do this and thou shalt live. Namely, here in an earthly paradise. But the other doth bring the promise of an heavenly paradise.

Secondly, As the Covenant of Works doth promise an earthly Paradise; yet it is a Paradise or Blessing, though once obtained, yet might be lost again (for no longer than thou doest well, no longer art thou accepted by that) p. 229O but the Promises in the New Covenant, do bring unto us the benefit of eternal inheritance, (Heb. 9. 15.) That they which are called might receive the promise of eternal inheritance. O rare! it is an eternal inheritance.

Thirdly, The other, as it is not so good as this, so neither is it so sure as this, and therefore he calls the one, such a one as might be, and was shaken (Heb. 12. 27.) but this is said to be such a one that cannot be shaken. And this word, saith he, treating of the two Covenants from verse the 18. to the 24 And this word, yet once more, signifies the removing of those things that are (or may be) shaken, as of things that are made, that those things that cannot be shaken (which is the second Covenant) may remain; for …aith he, verse the 28. which cannot be moved. Therefore ye blessed Saints, seeing you have received a Kingdom which cannot, which cannot be moved: (therefore) Let us have grace whereby we may serve (our) God acceptably, with reverence and godly fear. Thus in general, but more particular.

First, They are surer, in that they are founded upon Gods love also, and they come to us without calling for those things at our hands, that may be a means of putting of a stop to our certain enjoying of them. The promises under or of the Law, they might easily be stopped by our disobedience: but the p. 230promises under the Gospel saith, If heaven above can be measured, and the foundation of the earth searched out, then (and not till then) will I cast off all the seed of Israel for all that they have done. Again, I, even I am he that blotteth out thy transgressions for my own Names sake, and will not remember thy sins, Isa. 43. 25. I will make thee a Partaker of my Promise; and that I may so do, I will take away that which would hinder; I will cast all your sins into the depths of the sea, that my promise may be sure to all the seed. And therefore saith the Apostle, when he would shew us that the New Covenant promises was more sure then the Old; he tells us plainly that the Law and Works are set aside, and they are meerly made ours through the righteousness of faith, which is the righteousness of Christ. For the promise that Abraham should be heir of the world (saith he) was not to him, or to his seed through the Law, (or Works) but through the righteousness of faith. For if they which are of the Law (or of Works) be heirs, then …aith is made void, and the promise made of none effect. Therefore it is of …aith—to the end the promise might be sure to all the seed, Rom. 4. 13, 14, 16.

Secondly surer, because that as that is taken away that should hinder, so they are committed to a faithful friend of ours in keeping: For all the promises of God are in Christ; not yea p. 231yea and nay, but yea and amen; certain and sure; sure because they are in the hand of our head, our friend, our brother, our husband, our flesh and bones, even in the heart and hand of our precious Jesus.

Thirdly, Because all the conditions of them are already fulfilled for us by Jesus Christ, as aforesaid, every promise that is a New Covenant promise, if there be any condition in it, our undertaker hath accomplished that for us, and also giveth us such grace as to receive the sweetness as doth spring from them through his obedience to every thing required in them.

Fourthly, surer, because that as they are grounded upon the love of God; every thing taken out of the way, in the hand of a sure friend: And as Christ hath fulfilled every condition as to justification that is contained therein; so the Lord hath solemnly sworn with an oath for our better confidence in this particular, For when God made promise to Abraham (and so to all Saints) because he could swear by no greater, he sware by himself, saying; Surely, blessing I will bless thee, and multiplying I will multiply thee: and so after he had patiently endured, he obtained the promise. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife (that there might be no more doubt or scruple concerning the certain fulfilling of the promise) wherein p. 232God willing more abundantly to shew unto the heirs of promise the immutability of his counsel, or certain, constant, unchangeable decree of God in making of the promise, for the comfort of his children) confirmed it by an Oath that by two immutable things, his promise (back'd with an Oath) wherein it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us, Heb. 6. 13, 14. 15, 16, 17, 18.

Fifthly, That they are better it appears also, in that they are freer and fuller; that they are freer, it is evident, in that the one saith, no works no life: Do this, and then thou shalt live, if not, thou shalt be damned. But the other saith, we are saved by believing in what another hath done, without the works of the Law; Now to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness, Rom. 4, 4, 5. The one saith pay me that thou owest; the other saith, I do frankly and freely forgive thee all. The one saith, because thou hast sinned thou shalt die; the other saith, because Christ lives thou shalt live also, John 15

Secondly, And as they are freer, so they are fuller; fuller of encouragement, fuller of comfort; the one (to wit the Law) looks like Pharaohs seven ill favoured k…e, more ready to eat one up, then to afford us any food. The p. 233other is like the full grape in the cluster, which for certain hath a glorious blessing in it. The one saith, if thou hast sinned, turn again; the other saith, if thou hast sinned, thou shalt be damned, for all I have a promise in me.

Thirdly, They that are of the second, are better then they that are of the first; and it also appeareth in this. The promises of the Law, through them we have neither faith, nor hope, nor the Spirit conveyed: But through the promises of the Gospel there is all these, 1 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises, that by these we might be partakers of the Divine nature. O therefore let us hold fast the profession of our faith without wavering; for he is faithful that promised, Heb. 10. 23. In hope of eternal life (who so) because God that cannot lie, promised it before the world began, Tit. 1. 2.

Fourthly, They that are in this Covenant are in a very happy state; for though there be several conditions in the Gospel to be done, yet Christ Jesus doth not look that they should be done by man, as man, but by his own Spirit in them, as it is written, Thou hast wrought all our works in us and for us. Is there that condition, they must believe; why then, he will be both the Author and finisher of their faith, Heb. 12. 2, 3. Is there also hope to be in his Children, he also doth, and hath given them p. 234good hope through his grace, 2 Thes. 2. 26. Again, are the people of God to behave themselves to the glory of God the Father? The… he will work in them both to will and to do of his own good pleasure, Phil. 2. 13.

Fifthly, Again, as he works all our works in us and for us, so also by vertue of this Covenant, we have another nature given unto us. Whereby, or by which we are made willing to be glorifying of God both in our bodies, and in our spirits, which are his, Thy people shall be willing in the day of thy power, 2 Cor. 6. 20. Psal. 110. 3.

Sixthly, In the next place, all those that are under this second Covenant, are in a wonderful safe condition: For in case they should slip or fall, after their conversion into some sin or sins, (for who lives and sins not, Prov. 24. 16.) yet through the merits and intercession of Christ Jesus, who is their undertaker in this Covenant, they shall have their sins pardoned, their wounds healed, and they raised up again; which priviledge the children of the first Covenant have not, for if they sin, they are never afterwards regarded by that Covenant. They break my Covenant, and I regarded them not, Heb. 8. 9. But when he comes to speak of the Covenant of Grace, speaking first of the publick person under the name of David, he p. 235saith thus, Psal. 89. from the 26. verse to the 37. He shall cry unto me, Thou art my Father, my God, and the rock of my Salvation. Also I will make him my first-born: higher then the kings of the earth. My mercy will I keep for him for evermore, and my Covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven. If his Children forsake my Law, and walk not in my judgment: If they break my Statutes, and keep not my Commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving kindness will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness, that I will not lie unto David, His seed shall endure for ever, and his throne as the Sun before me; it shall be established for ever as the Moon, and as a faithful witness in heaven. My Covenant shall stand fast with him, mark that, As if God had said, I did not make this Covenant with man, but with my Son, and with him I will perform it; and seeing he hath given me compleat satisfaction, though his Children do through infirmity transgress, yet my Covenant is not therefore broken, seeing he with whom it was made, standeth firm, according to the desire of my heart; p. 236so that my justice that is satisfied, and … Law hath nothing to say; for there is no want of perfection in the sacrifice of Christ.

If you love your souls and would have them live in the peace of God, to the which you are called in one body, even all Believers; then I beseech you seriously to ponder, and labour to settle in your souls this one thing, that the New Covenant is not broken by our transgressions, and that because it was not made with us. The reason why the very Saints of God have so many ups and downs in this their travel towards heaven; it is because they are so weak in the faith of this one thing; for they think that if they fail of this or that particular performance, if their hearts be dead and cold, and their lusts mighty and strong; therefore now God is angry, and now be will shut them out of his favour, now the New Covenant is broken, and now Christ Jesus will stand their friend no longer; now also the devil hath power again, and now they must have their part in the resurrection of damnation; when alas the Covenant is not for all this never the more broken, and so the Grace of God no more straightned then it was before. Therefore I say, when thou findest that thou art weak here, and sailing there, backward to this p. 237good, and thy heart forward to that evil; then be sure thou keep a steadfast eye on the Mediator of this New Covenant; and be perswaded, that it is not only made with him, and his part also fulfilled, but that he doth look upon his fulfilling of it, so as not to lay thy sins to thy charge, though he may as a father chastise thee for the same. If his children forsake my Law, and walk not in my judgments. If they break my statutes, and keep not my Commandments; then will I visit their transgressions with a rod, and their iniquities with stripes. Nevertheless, mark, nevertheless my loving kindness will I not utterly take from him: nor suffer my faithfulness to fail My Covenant will I not break, nor alter the thing that is gone out of my mouth. And what was that? why, that his seed shall endure for ever, and his throne as the days of Heaven, Psal. 89. 30, 31, 32, 33, 34, 35, 36.

Seventhly, Another priviledge that the Saints have by vertue of the New Covenant, is, that they have part of the poss…ssion, or hold of heaven and glory already: and that two manner of ways. First, the divine nature is conveyed from heaven into them. And Secondly, the humane nature (i. e.) the nature of man is received up, and entertained in, and hath got possession of Heaven.

1. We have the first-fruits of the spirit (saith p. 238the man of God) we have the earnest of the spirit which is instead of the whole. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory, Rom. 8. 8, 9, 10, 11. Eph. 1. 13, 14.

2. The nature of man, OUR nature is got into glory as the first fruits of man-kind, as a fore-runner to take possession till we all come thither, 1 Cor. 15. 20. For the man born at Bethlem is ascended (which is part of the lump of mankind) into glory, as a publick person, as the first-fruits, representing the whole of the Children of God. So that in some sense it may be said, that the Saints have already taken possession of the Kingdom of Heaven, by their Jesus, their publick person; he being in their room entred to prepare a place for them, John 14. 1, 2, 3, 4, 5.

I beseech you consider, When Jesus Christ came down from glory, it was that he might bring us to glory; and that he might be sure not to fail, he clothed himself with our nature, as if one should take a piece out of the whole lump instead of the whole, Heb. 2. 14, 15. (until the other comes) and investeth in that glory which he was in before he came down from Heaven: and thus is that saying to be understood, speaking of Christ and Saints, which saith, And (he) hath raised us up together, and made us fit together in Heavenly places in Christ Jesus, Eph. 2. 6.

p. 239Eighthly, Again, not only thus, but all the power of God, 1 Pet. 1. 5. together with the rest of his glorious attributes, are on our side, in that they dwell in our nature, which is th… man Jesus, and doth ingage for us, poor, simple, empty, nothing creatures, as to our eternal happiness. For in him (that is in the man Christ who is our nature, our head, our root, our flesh, our bone) dwelleth all the fulness of the God head bodily; Col. 2. 9, 10. Mark how they are joyned together, In whom dwelleth the fulness of the God-head. And ye are compleat in him. God dwelleth compleatly in him, and you also are compleatly implanted in him, which is the head of all principality and power, and all this by the consent of the Father. For it hath pleased the Father, that in him should all fulness dwell. Now mark, the God-head doth not dwell in Christ Jesus for himself only, but that it may be in a way of righteousness conveyed to us, for our comfort and help in all our wants. All power is given unto me in Heaven and Earth, saith he, Mat. 28. 18. And then followeth, And lo I am with you alway, even unto the end of the world, Psal. 68. 18. 20. He hath received gifts for men, even for the rebellious, John 1. 16. Of his fulness have we all received, and grace for grace, Col. 1. 9. And this the Saints cannot be deprived of, because the Covenant made with Christ, in every tittle of it was so compleatly p. 240fulfilled as to righteousness, both active and passive, that justice cannot object any thing, holiness now can find fault with nothing; nay, all the power of God cannot shake any thing that hath been done for us by the Mediator of the New Covenant; so that now there is no Covenant of Works to a Believer, none of the commands, accusations, condemnations, or the least tittle of the Old Covenant to be charged on any of those that are the Children of the Second Covenant, no sin to be charged, because there is no Law to be pleaded, but all is made up by our middle man Christ Jesus. O blessed Covenant! O blessed Priviledge! Be wise therefore O ye poor drooping souls that are the sons of this second Covenant. And stand fast in the liberty wherewith CHRIST hath made you free, and be not again intangled (not terrified in your consciences) with the yoke of bonbondage; neither the commands, accusations, or condemnations of the Law of the Old Covenant, Gal. 5. 1, 2.

Object. If it be so, then one need not care what they do, they may sin and sin again, seeing Christ hath made satisfaction.

Answ. If I was to point out one that was under the power of the Devil, and going poste haste to hell (for my life) I would look no further for such a man, then to him that would make such a use as this of the grace of God. What because Christ is a Saviour, thou wilt be a sinner; p. 241because his grace abounds, therefore thou wilt abound in in. O wicked wretch! rake hell all over, and surely I think thy fellow will scarce be found: And let me tell thee this before I leave thee, as Gods Covenant with Christ for his Children (which are of faith) stands sure, immutable, unrevokable, and unchangeable; so also hath God taken such a course with thee, that unless thou can'st make God forswear himself, it is impossible that thou shouldest go to heaven, dying in that condition. They tempted me, proved me, and turned the grace of God into laciviousness (Compare Heb. 3. 9. 10, 11. ver. with the 1 Cor. 10. Chap. from the 5. verse to the 10.) So I sware, mark that, So I sware (and that in my wrath too) that they should never enter into my rest. No, saith God, if Christ will not serve their turns, but they must have their sins too, take them devil; if Heaven will not satisfie them, take them hell, devour them hell, scald them, fry them, burn them hell; God hath more places than one to put sinners into, if they do not like of Heaven, he will fit them with Hell; if they do not like Christ, they shall be forced to have the Devil. Therefore we must and will tell of the truth of the nature of the Covenant of the grace of God to his poor Saints, for their encouragement, and for their comfort, who would be glad to leap at Christ upon any terms: yet therewith we can tell how through grace, to tell the p. 242hogs and sons of this world, what a hogsty there is prepared for them, even such a one that God hath prepared to put the Devil and his Angels into, is fitly prepared for them, Mat. 25. 41.

Object. But if Christ hath given God a full and compleat satisfaction, then though I do go on in sin, I need not fear, seeing God hath already been satisfied; it will be injustice in God to punish for those sins, for which he is already satisfied for by Christ.

Answ. Rebell, rebell, there are some in Christ, and some out of him; they that are in him have their sins forgiven, and they themselves made new creatures, and have the spirit of the Son, which is a holy, loving, self-denying spirit. And they that are thus in Jesus Christ are so far off from delighting in sin, that sin is the greatest thing that troubleth them; and O how willingly would they be rid of the very thoughts of it, Psal. 119. 113. It is the grief of their souls (when they are in a right frame of spirit) that they can live no more to the honour and glory of God, then they do; and in all their prayers to God, the breathings of their souls is as much for sanctifying grace as pardoning grace, that they might live a holy life; they would as willingly live holy here, as they would be happy in the world to come, Phil. 3. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21. they would as willingly be cleansed from the filth of sin, as to p. 243have the guilt of it taken away; they would as willingly glorifie God here, as they would be glorified by him hereafter.

2. But there are some that are out of Christ, being under the Law, and as for all those, let them be civil or profane, they are such as God accounts wicked; and I say, as for those, if all the Angels in Heaven can drag them before the Judgment-seat of Christ, they shall be brought before it to answer for all their ungodly deeds, Jude 15. and being condemned for them, if all the fire in Hell will burn them, they shall be burned there (if they die in that condition.) And therefore if you love your souls, do not give way to such a wicked spirit. Let no man deceive yo… with (such) vain words (as to think, because Christ hath made satisfaction to God for sin: therefore you may live in your sins. O no, God forbid that any should think so) for because of these things cometh the wrath of God upon the children of disobedience, Ephes. 5 6.

Thus have I (Reader) given thee a brief discourse, touching the Covenant of Works, and the Covenant of Grace, also of the nature of the one, together with the nature of the other. I have also in this Discourse, endeavoured to shew you the condition of them that are under the Law, how sad it is, both from the nature of the Covenant they are under, and also by the carriage of God unto them by that Covenant. And, p. 244now because I would bring all into as little a compass as I can, I shall begin with the Use and Application of the whole in as brief a way as I can, desiring the Lord to bless it to thee.

And first of all, let us here begin to examine a little touching the Covenant you stand before God in, whether it be the Covenant of Works, or the Covenant of Grace; and for the right doing of this, I shall lay down this proposition. Namely, that all men naturally come into the world under the first of these, which is called the Old Covenant, or the Covenant of Works, which is the Law. And were all by nature the children of wrath, even as others; which they could not be, had they not been under the Law; for there are none that are under the other Covenant, that are still the Children of the wrath but the Children of faith, the Children of the promise, the accepted Children, the Children not of the Bond-man, but of the free, Gal. 4. the 4. last verses.

Now here lieth the question. Which of these two Covenants art thou under, soul?

Answ. I hope I am under the Covenant of Grace.

Quest. But what ground hast thou to think that thou art under that blessed Covenant? and not rather under the Covenant of Works, that strict, that soul-damning Covenant?

Answ. What ground, Why, I hope I am.

p. 245Quest. But what ground hast thou for this thy hope? For a hope without a ground is like a Castle built in the air, that will never be able to do thee any good, but will prove like unto that spoken of in the eighth of Job, Whose hope shall be cut off, and whose trust shall be (like) a spiders web. He shall lean upon his House but it shall not stand, he shall hold it fast (as thou wouldest thy hope 'tis like) but it shall not endure, Job. 8. 13, 14, 15.

Answ. My hope is grounded upon the promises, what else should it be grounded upon?

Answ. Indeed to build my hope upon Christ Jesus, upon God in Christ, through the …, and to have this hope rightly, by the shedding abroad of the love of God in the heart, it is a right grounded hope, Rom. 5. 1, 2, 3, 4, 5.

Quest. But what promises in the Scripture do you find your hope built upon? And how do you know whether you do build your hope upon the promises in the Gospel, the promises of the New Covenant: and not rather on the promises of the Old Covenant, for there are promises in that as well as in the other?

Answ. I hope that if I do well I shall be accepted; because God hath said I shall, Gen. 4. 7.

Rep. O soul, if thy hope be grounded there, thy hope is not grounded upon the Gospel promises, or the New Covenant, but verily upon the old; for these words was spoken to Cain, a Son of the p. 246Old Covenant; and they themselves are the tenour and scope of that, for that runs thus. Do this and thou shalt live. The man that doth these things shall live by them. If thou do well, thou shalt be accepted, Levit. 18. 5. Ezek. 20. 11. Rom. 10. 5. Gal. 3. 12. Gen. 4. 7.

Rep. Why, truly if a mans doing well, and living well, and his striving to serve God as well as he can, will not help him to Christ, I do not know what will; I am sure sinning against God will not.

Quest, Did you never read that Scripture, which saith, Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness? Rom. 9. 30, 31, 32.

Object. But doth not the Scripture say, Blessed are they that keep his Commandments, that they may have right to the tree of life, Rev. 22. 14.

Answ. There is first therefore to be enquired into, whether to keep his Commandments, be to strive to keep the Law, as it is a Covenant of Works; or whether it be meant of the great Commandments of the New Testament, which are cited, 1 John 3. 22, 23. And whatsoever we ask we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. But what do you mean John? do you mean the Covenant of the Law, or the Covenant of the Gospel? Why, This is his Commandment (saith he) that we should believe on the p. 247name of his Son Jesus Christ, and to love one another (as the fruits of this faith) as he gave us Commandment. If it be the Old Covenant, as a Covenant of Works, then the Gospel is but a lost thing. If it were of Works, then no more of Grace; therefore it is not the Old Covenant, as the Old Covenant.

Quest. But what do you mean by these words, the Gld Covenant, as the Old Covenant? explain your meaning.

Answ. My meaning is, that the Law is not to be looked upon for life, so as it was handed out from Mount Sinai, if ever thou wouldest indeed be saved, though after thou hast faith in Christ, thou mayest and must solace thy self in it, and take pleasure therein, to express thy love to him, who hath already saved thee by his own blood, without thy obedience to the Law, either from Sinai, or elsewhere.

Q…st Do you think that I do mean that my righteousness will save me, without Christs? if so, you mistake me, for I think not so: but this I say, I will labour to do what I can, and what I cannot do Christ will do for me.

Answ. Ah poor soul, this is the wrong way too, for this is to make Christ but a piece of a Saviour, thou wilt do something, and Christ shall do the rest, thou wilt set thy own things in the first place, and if thou wantest at last, then thou wilt borrow of Christ, thou art such a one p. 248that doest Christ the greatest injury of all. First, in that thou doest undervalue his merits, by preferring of thy own works before his. And secondly, by mingling of his works, thy dirty ragged righteousness with his.

Quest. Why, would you have us do nothing? would you have us make Christ such a drudge as to do all, while we sit idling still?

Answ. Poor soul thou mistakest Jesus Christ, in saying thou makest him a drudge, in letting him do all: I tell thee he counts it a great glory to do all for thee, and it is a great dishonour unto him, for thee so much as to think otherwise. And this the Saints of God that have experienced the work of Grace upon their souls do count it also the same, Rev. 5. 9. Saying, thou art worthy to take the book, and to open the seals thereof, ver. 12. Worthy is the Lamb that was slain, to receive power and riches, and wisdom, and strength, and honour, and glory, and blessing, And why so? read again the 9. ver. For thou wast slain and hast redeemed us to God by thy (own) blood. See also Ephes. 1. 6, 7. To the praise of the glory of his grace: In whom we have redemption through his blood.

Rep. All this we confess that Jesus Christ died for us: but he that thinks to be saved by Christ, and liveth in his sins, shall never be saved.

Answ. I grant that. But this I say again, a man must not make his good doings the lowest p. 249round of the ladder, by which he goeth to Heaven; that is, he that will, and shall go to Heaven, must wholly and alone, without any of his own things, venture his precious soul upon Jesus Christ and his merits.

Quest. What, and come to Christ as a sinner?

Answ. Yea, wit… all thy sins upon thee, even as filthy as ever thou canst.

Quest. But is not this the way to make Christ to loath us? You know when Children fall down in the dirt, they do usually before they go home, make their cloaths as clean as they can, sor fear their Parents should chide them, and so I think should we?

Answ. This comparison is wrongly applied, if you bring it to shew us how we must do when we come to Christ. He that can make himself clean, hath no need of Christ; for the whole, the clean, and righteous, have no need of Christ, but those that are foul and sick Physicians you know if they love to be honoured, they will not bid the Patients first make themselves whole, and then come to them: no, but bid them come with their sores all running on them, as the woman with her bloody issue, Mark 5. And as Mary Magdalen with her Belly full of Devils, and the Leppers all scabbed, and that is the right coming to Jesus Christ.

Reply. Well, I hope that Christ will save me, for his promises and mercy is very large, and as p. 250long as he hath promised to give us life, I fear my state the less.

Answ. It is very true, Christs promises are very large, blessed be the Lord for ever, and also so is his mercy; but notwithstanding all that, there is many go in at the broad gate; and therefore I say your business is seriously to enquire whether you are under the first or second Covenant; for unless you are under the second, you will never be regarded of the Lord, for as much as you are a sinner, Heb. 89. And the rather, because if God should be so good to you as to give you a share in the second, you shall have all your sins pardoned; and for certain have eternal life, though you have been a great sinner.

But do not expect that thou shalt have any part or share in the large promises and mercy of God, for the benefit and comfort of thy poor soul, whilst thou art under the Old Covenant, because, so long thou art out of Christ, through whom God conveyeth his mercy, grace, and love to sinners. For all the promises of God in him are yea, and in him, Amen. Indeed his mercy, grace and love, is very great, but it's treasured up in him, given forth in him, through him. But God who is rich in mercy, for his great love wherewith he loved us—that he might shew the exceeding riches of his grace: But which way? In his kindness towards us through Christ Jesus. But out of Christ thou shalt find God, a just p. 251God, a sin revenging God, a God that will by no means spare the guilty; and be sure, that every one that is found out of Jesus Christ, will be found guilty in the Judgment day, upon whom the wrath of God shall smoke to their eternal ruine.

Now therefore consider of it, and take the counsel of the Apostle in 2 Cor. 13. 5. Which is to examine thy self whether thou art in the faith, and to prove thy own self, whether thou hast received the Spirit of Christ in… thy soul, whether thou hast been converted, whether thou hast been born again, and made a new creature, whether thou hast had thy sins washed away in the blood of Christ, whether thou hast been brought from under the Old Covenant into the New; and do not make a slight examination, for thou hast a precious soul, either to be saved or damned.

And that thou mayest not be deceived, consider that it is one thing to be convinced, and another to be converted; one thing to be wounded, and another to be killed; and so to be made alive by the faith of Jesus Christ. When men are killed they are killed to all things they lived to before, both sin and righteousness, as all their old faith, and supposed grace, that they thought they had. Indeed the Old Covenant will shew thee that thou art a sinner, and that a great one too; but the Old Covenant, the Law, p. 252will not shew thee without the help of the spirit that thou art without all grace by nature: no, but in the midst of thy troubles thou wilt keep thy self from coming to Christ, by perswading thy soul, that thou art come already, and hast some grace already. O therefore be earnest in begging the spirit, that thy soul may be enlightned, and the wickedness of thy heart discovered, that thou mayest see the miserable state that thou art in, by reason of sin and unbelief, which is the great condemning sin: and so in a sight and sense of thy sad condition (if God should deal with thee in severity according to thy deservings) do thou cry to God for faith in a Crucified Christ, that thou mayest have all thy sins washed away in his blood, and such a right work of grace wrought in thy soul, that may stand in the Judgment-day.

Again secondly, In the next place, you know I told you that a man might go a great way in a profession, and have many excellent gifts, so as to do many wondrous works, and yet be but under the Law; from hence you may learn, not to judge your selves to be the children of God, 1 Cor. 1. because you may have some gifts of knowledge or understanding more than others: no, for thou mayest be the knowingest man in all the Countrey, as to head-knowledge, and yet be but under the Law, and so consequently under the …urse, notwithstanding that.

p. 253Now seeing it is so, that men may have all this and yet perish; then what will become of those that do no good at all, and have no understanding, neither of their own sadness, nor of Christs mercy. O sad! Read with understanding, Isa. 27. 11. Therefore he that made them will have mercy on them, and he that formed them, will shew them no favour. See also 2 Thes. 1. 8, 9.

Now there is one thing, which for want of, most people do miscarry in a very sad manner; and that is because they are not able to distinguish between the nature of the Law, and the Gospel. O people, people, your being blinded here, as to the knowledge of this, is one great cause of the ruining of many: As Paul saith, While Moses is read, or while the Law is discovered, the vail is over their hearts, 2 Cor. 3. 15. that is, the vail of ignorance is still upon their hearts, so that they cannot discern either the nature of the Law, or the nature of the Gospel, they being so dark and blind in their minds, as you may see, if you compare it with Chap. 4. 3, 4. And truly I am confident, that were you but well examined, I doubt many of you would be found so ignorant, that you would not be able to give a word of right answer concerning either the Law, or the Gospel. Nay my Friends, set the case one should ask you what time you spend, what pains you take, to the end you may understand p. 254the nature and difference of these two Covenants; would you not say (if you should speak the truth) that you did not so much as regard whether there was two or more? would you not say, I did not think of Covenants or study the nature of them? I thought that if I had lived honestly, and did as well as I could, that God would accept of me, and have mercy upon me, as he had on others. Ah friends, this is the cause of the ruine of thousands, for if they are blinded to this, both the right use of the Law, and also of the Gospel, is hid from their eyes; and so for certain they will be in danger of perishing most miserably, (poor souls that they are) unless God of his meer mercy and love, doth rend the vail from off their hearts; the vail of ignorance, for that is it which doth keep these poor souls in this besetted and blindfolded condition, in which if they dye, they may be lamented for, but not helped; they may be pittied, but not preserved from the stroak of Gods everlasting vengeance.

In the next place, if you would indeed be delivered from the first into the second Covenant. I do admonish you to the observing of these following particulars.

p. 255First, Have a care that you do not content your selves, though you do good works (that is, which in themselves are good) in, and with a Legal Spirit, which are done these ways as followeth.

First, If you do any thing commanded in Scripture, and in your doing of it, do think that God is well pleased therewith, because you, as you are religious men do do the same: upon this mistake was Paul himself in danger of being destroyed; for he thought because he was zealous, and one of the strictest sect for Religion, therefore God would have been good unto him, and have accepted his doings, as it is clear, for he counted them his gain, Philipians 3. 4, 5, 6, 7, 8.

Now this is done thus. When a man doth think, that because he thinks he is more sincere, more liberal, with more difficulty, or to the weakning of his estate; I say, if a man because of this, doth think that God accepteth his labour, it is done from an Old Covenant Spirit.

Again, Some men they think that they shall be heard, because they have prayer in their families, because they can pray long, and speak expressions, or express themselves excellently in prayer, that because they have great enlargements in prayer: I say, that p. 256therefore to think that God doth delight in their doings, and accept their works, this is from a Legal Spirit.

Again, Some men think, that because their Parents have been religious before them, and have been indeed the people of God, they think if they also do as to the outward observing of that which they learned from their fore-runners, that therefore God doth accept them: but this also is from a wrong spirit; and yet how many are there in England at this day, that think the better of themselves, meerly upon that account, I, and think the people of God ought to think so too; not understanding that it is ordinary, for an Eli to have an Hophni and a Phin…has, both sons of Belial: Also a good Samuel to have a perverse off-spring; likewise David an Absalom. I say, their being ignorant of, or else negligent in regarding this, they do think that because they do spring from such and such, as the Jews in their generations did, that therefore they have a priviledge with God more than others, when there is no such thing, John 8 33, 34, 35. Mat. 3. 7, 8, 9. but for certain, if the same faith be not in them, which was in their fore-runners, to lay hold of the Christ of God, in the same spirit as they did, they must utterly perish, for all their high conceits that they have of themselves.

p. 257Secondly, When People come into the presence of God, without having their eye upon their Divine Majesty, through the flesh and blood of the Son of Mary, the Son of God; then also do they come before God, and do whatsoever they do from a Legal Spirit, an old Covenant Spirit. As for instance, you have some people, 'tis true, they will go to Prayer (in appearance very fervently) and will plead very hard with God, that he would grant them their desires, pleading their want, and the abundance thereof; they will also plead with God his great mercy, and also his free promises: but yet they neglecting the aforesaid Body, or Person of Christ, the righteous Lamb of God, to appear before him in: I say, in thus doing, they do not appear before the Lord, no otherwayes then in an old Covenant Spirit; for they go to God only as a merciful Creator, and they themselves as his Creatures: not as he is their Father in the Son, and they his children by Regeneration through the Lord Jesus. I, and though they may call God their Father in the Notion (not knowing what they say, only having learned such things by tradition) as the Pharisees did; yet Christ will have his time to say to them, even to their faces, as he did once to the Jews, Your father (for all this your profession) is p. 258the Devil, to their own grief and everlasting misery, John 8. 44.

The third thing that is to be observed, if we would not be under the Law, or do things in a Legal Spirit is this: to have a care that we do none of the works of the holy Law of God, for life, or acceptance with him; no, nor of the Gospel neither. To do the works of the Law, to the end we may be accepted of God, or that we may please him, and to have our desires of him, is to do things from a Legal or old Covenant-Spirit, and that is expresly laid down, where it is said, To him that worketh, is the reward not reckoned of grace, but of debt; that is, he appears before God through the Law, and his obedience to it, (Rom. 4. 4, 5.) And again, though they be in themselves Gospel-Ordinances, as baptism, breaking of bread, hearing, praying, meditating, or the like: yet, I say, if they be not done in a right Spirit, they are thereby used as a hand by the Devil, to pull thee under the Covenant of Works; as in former times he used circumcision, which was no part of the Covenant of Works, the ten Commands, but a Seal of the righteousness of Faith; yet, I say, they being done in a Legal Spirit, the Soul was thereby brought under the Covenant of Works, and so most miserably destroyed unawares to it self, and that because there was not a right understanding of the nature and p. 259terms of the said Covenants. And so it is now. Souls being ignorant of the nature of the old Covenant, do even by their subjecting to several Gospel-ordinances, run themselves under the old Covenant, and fly off from Christ, even when they think they are a coming closer to him: (O miserable!) If you would know when or how this is done, whether in one particular or more, I shall shew you as followeth.

1. That man doth bring himself under the Covenant of Works, by Gospel-Ordinances, when he cannot be persuaded that God will have mercy upon him, except he do yield obedience to such or such a particular thing commanded in the Word: this is the very same spirit that was in the false brethren spoken of, (Asts 15. Gal. the whole Epistle) whose judgement was, that unless such and such things were done they could not be saved. As now a days we have also some that say, unless your Infants be baptized, they cannot be saved; and others say, unless you be rightly baptized, you have no ground to be assured that you are believers, or members of Churches; which is so far off from being so good as a Legal Spirit, that it is the Spirit of Blasphemy; as is evident, because they do reckon that the Spirit, Righteousness, and Faith of Jesus, and the confession thereof, is not sufficient to declare men to be members of the p. 260Lord Jesus; when on the other side, though they be rank hypocrites, yet if they do yield an outward subjection to this or that, they are counted presently communicable members; which doth clearly discover, that there is not so much honour given to the putting on the righteousness of the Son of God, as there is given to that which a man may do, and yet go to hell within an hour after; nay, in the very doing of it, doth shut himself for ever from Jesus Christ.

2. Men may do things from a Legal or Old Covenant-Spirit, when they content themselves with their doing of such and such a thing; as prayers, reading, hearing, baptism, breaking of bread, or the like; I say, when they can content themselves with the thing done, and sit down at ease and content, because the the thing is done. As for instance, some men, they being persuaded that such and such a thing is their duty, and that unless they do do it, God will not be pleased with them, nor suffer them to be heirs of his kingdom; they from this spirit do rush into, and do the thing, which being done, they are content, as being persuaded, that now they are without doubt in a happy condition, because they have done such things, like unto the Pharisee, who because he had done this and the other thing, said therefore, in a bragging way, Lord, I thank thee p. 261that I am not as this Publican; for I have done thus and thus: when alas, the Lord gives him never a good word for his labour, but rather a reproof.

3. That man doth act from a Legal Spirit, who maketh the strictness of his walking the ground of his assurance for eternal life. Some men, all the ground they have to believe that they shall be saved, it is, because they walk not so loose as their neighbours, they are not so bad as others are, and therefore they question not but that they shall do well; now this is a false ground, and a thing that is verily Legal, and savours only of some slight and shallow apprehensions of the Old Covenant (I call them shallow apprehensions,) because they are not right and sound, and are such as will do the Soul no good, but beguile it, in that the knowledge of the nature of this Covenant doth not appear to the Soul, only some commanding power it hath on the Soul, which the Soul endeavouring to give up it self unto, it doth find some peace and content, and especially if it find it self to be pretty willing to yield it self to its commands; and is not this the very ground of thy hoping that God will save thee from the wrath to come? If one should ask thee what ground thou hast to think thou shalt be saved; wouldst thou not say? truly because I have left my sins and because I am more inclinable p. 262to do good, and to learn, and get more knowledge, I endeavour to Do not think that I am against the order of the Gospel.walk in Church order (as they call it) and therefore I hope God hath done a good work for me, and I hope will save my soul. Alas, alas, this is a very trick of the Devil, to make Souls build the ground of their salvation upon this their strictness, and abstaining from the wickedness of their former lives, and because they desire to be stricter, and stricter. Now if you would know such a man or woman, you shall find them in this frame; namely, when they think their hearts are good then they think also that Christ will have mercy upon them: but when their corruptions work, then they doubt and scruple, untill again they have their hearts more ready to do the things contained in the Law and Ordinances of the Gospel. Again, such men do commonly chear up their hearts, and encourage themselves still to hope all shall be well, and that because they are not so bad as the rest, but more inclinable than they, saying, I am glad I am not as this Publican, but better than he, more righteous than he, Luke 18. 11.

4. That is a Legal and Old Covenant-Spirit, that secretly persuades the Soul, that if ever it will be saved by Christ, it must first be …itted for Christ, by its getting of a good p. 263heart and good intentions to do this and that for Christ: I say, that the Soul when it comes to Christ may not be rejected, or turned off, when indeed and in truth, this is the very way for the Soul to turn it self from Jesus Christ, instead of turning to him; for such a Soul looks upon Christ, rather to be a painted Saviour or a Cipher, then a very, and real Saviour. Friend, if thou canst fit thy self, what need hast thou of Christ? If thou canst get qualifications to carry to Christ, that thou mightest be accepted, thou doest not look to be accepted in the beloved. Shall I tell thee? thou art as if a man should say, I will make my self clean, and then I will go to Christ that he may wash me; or like to a man possessed, that will first cast the Devils out of himself, and then come to Christ for cure for him. Thou must therefore, if thou wilt so lay hold of Christ, as not to be rejected by him, I say thou must come to him as the basest in the world, more fitter to be damned, if thou hadst thy right, then to have the least smile, hope, or comfort from him: come with the fire of hell in thy conscience; come with thy heart hard, dead, cold, full of wickedness and madness against thy own Salvation; come as renouncing all thy tears, prayers, watchings, fastings; come as a blood-red sinner; do not stay from Christ, till thou hast a greater sense p. 264of thy own misery, nor of the reality of Gods mercy; do not stay while thy heart is softer, and thy spirit in a better frame, but go against thy mind, and against the mind of the Devil and Sin, throw thy self down at the foot of Christ, with a halter about thy neck, and say, Lord Jesus, hear a sinner, a hard-hearted sinner, a sinner that deserveth to be damned, to be cast to hell; and resolve never to return, or to give over crying unto him, till thou do find that he hath washed thy Conscience from dead works with his blood vertually, and clothed thee with his own righteousness, and made thee compleat in himself; this is the way to come to Christ.