The True Bounds of Christian Freedom, Text (3 of 5)

The True Bounds of Christian Freedom · Text (3 of 5)

p. 1428. The one ſhewes the way of ſervice, but gives no ſtrength to ſervice; this doth both ſhew the way, and give power.

9. Both promiſe life, but the one in Canaan, the other in Heaven.

Thus you ſee the firſt opinion of the two, which ſeemes a Rationall opinion, p. 143though it want the number of maintainers. The Reaſon in this opinion ſeemes to be this. The Law is ſaid to be a Covenant, as I have ſhewed in divers Scriptures, and if ſo, either a Covenant of Workes, or of Grace, or ſome third Covenant; but not a Covenant of Works, nor a Covenant of Grace, Ergo, ſome third Covenant.

1. Not a Covenant of workes, that I have ſhewed at large; becauſe there was a former Covenant, a Covenant of Grace made, and this was but added to it, and not in way of oppoſition, but ſubſerviency: beſides, this broken was capable of renovation, which a Covenant of workes is not capable of: beſides, when they had broken this, they were not to be caſt by it, but had liberty of appeale from the Law to the Goſpel, from Gods Iuſtice offended, to Gods Mercy pardoning and covering, as you ſee they frequently did, when they implored mercy and pardon, for his names ſake; For thy name ſake for give, and for thy name ſake cover: under which Expoſitions Chriſt was darkely ſhadowed out.

Againe, if it were a concluding Covenant of life and death, then could they have had no mercy, no pardon, they muſt p. 144needs have periſhed; but againſt that the apoſtle ſpeaks act. 15.11. We beleeve through the grace of Chriſt to be ſaved even as they: Nay, and then it had been utterly inconſiſtent with the Covenant of Grace. Then were there ſome ends and uſes for which the Law was promulged which could not ſtand with, but were utterly deſtructive to the Promiſe and Covenant of Grace. But I have ſhewed you there were no ſuch ends, — And therefore it muſt be concluded, that it was ſuch a Covenant under which they ſtood, as notwithſtanding that they did ſtand under a covenant of Grace, and therfore it could not be a Covenant of works. This ſeems to be the reaſon of the opinion againſt the firſt, that though it be called a Covenant, yet it could not be a Covenant of works: And if ſo, then muſt it be either a Covenant of Grace, or ſome third Covenant. Now,

2. It will be ſaid it could not be a Covenant of Grace; Becauſe that our Divines doe generally reckon up this as one part of our freedome that wee have by Chriſt, to be freed from the Law as a Covenant, and if the Law were a Covenant of Grace onelyonly more Laegally diſpenſed, and under more Legall adminiſtrations; it p. 145might ſeeme better to ſay, wee are freed from the Legall adminiſtrations of it, then to ſay, we are freed from it as a Covenant. And therefore they ſaying we are freed from it as a Covenant, cannot poſſibly hold it to be a Covenant of Grace. I onelyonly propound you the reaſon this opinion holds out.

And if it be neither a Covenant of works, nor a Covenant of Grace, then muſt it of neceſſitie be a third Covenant. And yet this ſuch a Covenant as doth not ſtand in oppoſition to Grace, neither is inconſiſtent with the Covenant of Grace; for then God ſhould have contradicted himſelfe, overthrowne his owne purpoſe, repented of his owne promiſe which he had given before; and therefore it is called a ſubſervient Covenant, which though it ſtand upon oppoſite tearms, yet it hath it is ſubſervient ends to the Covenant of Grace; and was given by way of ſubſerviency to the Goſpel, and the more full revealing of the covenant of grace, & was temporary, & had reſpect to Canaan & Gods bleſſing there, in obedience to it, and not to heaven, for that was promiſed by another Covenant which God made with thē before he entred this. And this is the reaſon that this firſt opinion p. 146holds forth, which I deſire modeſtly to propound, not yet ſeeing wherein it may be iniurious to holineſſe, or diſagreeing to the minde of God in Scripture.

2. There is a ſecond opinion, in which I find the greateſt Number of moſt Holy and learned Divines to concurre, and that is, that though the Law be called a Covenant, yet was it not a Covenant of Works for ſalvation; nor was it a third Covenant from Workes and Grace: but it was the ſame Covenant for nature and kind under which wee ſtand under the Goſpel, even the Covenant of Grace, though more Legally diſpenſed to the Iewes; and it differed not in ſubſtance from the Covenant of Grace, **Foedus vetus et novum differunt, 1. Tempore continuationis, 2. loco, 3. cla…itate, 4. facilitate, 5. ſuavitate. Foedus vetus non quia prius, ſed quia inveteraſcere, et ſuccedenti praeſtantiori foederi decedere, et aboleri debuit. Cham. de 3. foed. Heb. 7.43. Oeconomia foederis Gr. in v. T. fuit oneroſa, operoſa. Alſt.Heb 7:43but in degrees, ſay ſome, in the Oeconomy and externall adminiſtrations of it, ſay others, the Iewes were under infancy, therefore Paedagogy. In which regard the Covenant of Grace under the Law is called Foedus vetus, or the old Covenant, and under the Goſpel, Foedus novum, or the new Covenant, Hebr. 8.8. And the one was called Old, the other New, not becauſe it was before the other: For the Law was added to the Promiſe 430. p. 147yeeres after, and therefore the Promiſe was before it; but it is called old, becauſe thoſe adminiſtrations did now wax old and decay, **Antiquatum quid et ſeneſcens.**foreign. Heb. 8. ult.Heb 8were nigh to vaniſhing, ready to diſappear, and were to give place to more new and excellent adminiſtrations. That was more obſcurely adminiſtred, ſhadowed, and darkned with ſhadowes, this more perſpicuouſly and clearly; that was more Onerous and burthenſome, this more eaſie and delightfull; that in reſpect of the legall adminiſtrations did beget to bondage, this to Son-like freedome. As you may clearely ſee in thoſe places, Coloſ. 2.17. Heb. 10.1. Mat. 15.10. Gal. 3.24. Gal 4.1, 2, 3. **Non ſunt parallelae diſtinctiones foedus vetus et faedus novum, foedus operis, et foedus gratiae, foedus legis et foedus Evangeliis utrum que enim foedus, et vetus, et novum, eſt foedus gratiae et Evangelii. Alſted. At cotra Chamier. 151.3. c. ſect. 10.5. T.Hence one ſaith, the new and old Covenant, the Covenant of works (ſo he calls the law) and this of Grace, the Covenant of the Law and Goſpel, are not parallel diſtinctions; for both theſe Covenants, are Covenants of Grace, onelyonly differing in the Oeconomy, and diverſe adminiſtrations of them. That they were the ſame Covenant for nature and kind, is alleadged that in the 1. Lu. 72.74, 75. To perform the merciemercy promiſed to our forefathers, and to remember his holy Covenant. What was that? you ſee that in the 74. verſe for ſubſtance the ſame with ours; That he, would p. 148grant unto us, that we being delivered out of the hands of our enemies, might ſerve him without feare, in holines and righteouſnes all the dayes of our life.

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

1. There was never any more then two Covenants made with mankinde, which held out life and ſalvation: The firſt was the Covenant of Workes, in innocency; the other is the Covenant of Grace, after the fall.

2. There was never but one way of ſalvation ſince the fall, and that was by a Covenant of grace: God never ſet up another covenant of workes ſince the fall, hee puts us now to beleeve without working for life.

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

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

5. That though the law was given p. 149with mercifull purpoſes, and ſubſervient to the covenant of grace; yet it ſeemes to come handed to us, as though it were the repetition of another covenant of workes under which we ſtand.

Or rather the covenant of grace under the Old Teſtament ſeems to be ſo legally repreſented as if it were a covenant of works ſtill to us. And it is worth our obſervation to ſee how the covenant of Grace like the Sun in the firmament, hath riſen up ſtill to further and further clearneſſe; from Adam to Moſes it was very darke and obſcure; from Moſes to the time of the Prophets the light began to appeare. After the Prophets when Iohn began his Miniſtery, then the light was more clearely revealed, under the Miniſtery of Chriſt, Chameron.who revealed the boſome counſels of his Father, there were more cleare and glorious manifeſtations of it. After Chriſts reſurrection and the ſending of the Spirit, the booke before claſped, was now fully opened, that he that runs might read. In ſo much that ſome have called the covenant of Grace before Chriſt, foedus promiſsi, the covenant of promiſe; and now under the Goſpel the p. 150covenant of grace, in reſpect of the full, cleare, and ample diſcovery of it: the ſhadowes which before obſcured it being taken away; and the whole platforme of Gods deſigne of ſaving man by meer grace ſo clearely diſcovered, that he that runnes may read it.

That which ſtood upon oppoſite tearms to the covenant of grace, Obiect. 3 cannot be ſaid to be a covenant of grace, nor yet ſubſervient to the covenant of grace; but muſt needs be a covenant of workes.

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

That it ſtood upon oppoſite termes it is manifeſt, Lex proponit juſtitiam et ſalutem cum conditione totius legis implendae, evangelium vero promittit candem fine ulla conditione. Chamier.the one commanding doing, the other beleeving: if you doe conſult with theſe places, Levit. 18.4, 5. Ye ſhall keepe my ſtatutes, and my iudgements, which if a man doe he ſhall live in them. Ezek. 20.11. I gave them my ſtatutes which if a man doe he ſhall live in them. Gal. 3.12. The law is not of faith, but he that doth them ſhall live in them.

But theſe may be eluded, he ſhall live (in) them, but he doth not ſay he ſhall live (by) them; we live in obedience, but we doe not live by obedience: p. 151there is much difference between them.

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

Now againſt theſe I might oppoſe divers other Scriptures, which ſeeme to ſpeake againſt it. Gal. 3.11. But that no man is iuſtified by the law it is evident, for the iuſt ſhall live by faith. Againe, Gal. 3.21. If there had beene a law given that could have given life, verily righteouſneſſe p. 152had beene by the law: that is, if the law had beene able to juſtifie or ſave any man, it ſhould have done all men: God would never have ſent Chriſt, but by the works of the law ſhall no fleſh living be iuſtified, Gal. 3.10. Who ever are under the workes of the law, are under the curſe: and if under the curſe, who ever look for life by obedience to the law, then ſurely God did not ſet up this with this end, that we ſhould have life by obedience to it. The law entered that ſinne might abound, ſaith the Apoſtle, and if the Law was given to ſhew the wideneſſe, greatneſſe of ſinne; then ſurely not that we ſhould be juſtified by obedience to it, &c. Beſides, It was given foure hundred and thirty yeares after the promiſe: God gave the promiſe of life and juſtification before to faith; and had he after given the law that we ſhould have life by working, then had God beene contrary to himſelfe, changeable in his purpoſe, and repented of his former mercy; but not this, therefore not the other.

Beſides, God could not expect that we ſhould doe, that we might have life; becauſe we were to have life before we p. 153could doe: Chriſt ſaith, Quod moveor exiliter ad te, non niſi a te Domine. Chryſ.Without me ye can doe nothing. We have no life but of Chriſt, he is our life, He that hath the Son hath life, and he that hath not the Sonne hath not life: and dead men cannot work: we could not doe that we might live, ſeeing we were to be made alive that we might doe.

Againe, God never purpoſed life upon obedience, becauſe he had decreed another way to conferre life upon men; this you ſee plaine, Gal. 3.11. where the Apoſtle debates the ſame thing, But that no man is iuſtified by the law it is evident; Why, how is that evident? becauſe, ſaith he, the iuſt ſhall live by faith: as if he had ſaid, God hath decreed another way to life; and therefore ſurely the former is not the way.

But yet you will ſay, It ſeemes as if the law did require us to do, and promiſe life to doing: and if ſo, certainly the law ſtands upon oppoſite tearmes to grace; and therefore can neither be a covenant of grace, nor ſubſervient to it. And if they doe not ſtand upon oppoſite tearms, how ſhall we underſtand this, Doe this and live? For the reconciling of this oppoſition, p. 154and unfolding the meaning of Doe this and live, I will lay downe ſixe or ſeven particulars to be conſidered of.

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

2. This was not ſpoken of the law abſtractly, and ſeparately conſidered; but of the Law and Promiſe ioyntly; not of the Law excluſively, but of the Law incluſively, as including the Promiſe; as having the Promiſe involved with it.

3. He doth not bid them Doe and live by doing; but doe and live in doing; we may live [in] obedience, though we doe not, nor cannot live [by] obedience. We could not live by them, till we had life; but that is not by doing, but by beleeving, as Chriſt ſaith, You would not come to me p. 155that you might have life; that was not by works, but by grace. If there had beene a law given that could have given life, either life that we might obey, or life upon our obedience; verily righteouſneſſe ſhould have beene by the law.

4. Some thinke that God after he had given the promiſe of life, and tendered life upon beleeving, he repeated the covenant of works in the law, to put man to his choice, whether he would now be ſaved by working or beleeving. And this the rather to empty them of themſelves, and anſwer them in theſe thoughts, which perhaps they might think that they were able to come to life by obedience, and therefore God puts them to the triall: and leſt they ſhould thinke that any wrong was done to them, he gives them a repetitition of the former covenant; and as it were, puts them to their choice whether they would be ſaved by working or beleeving; that when they were convinced of their owne impotencie, they might better ſee, admire, adore, advance the mercy of God who hath given a Promiſe, ſent a Chriſt, to ſave thoſe that were not p. 156able to doe any thing towards their own ſalvation.

5. Others think that Doe this and live, hath reference onelyonly to a temporall and proſperous life in the Land of Canaan: if they would be conformable to that law which God had given them, and obey him in his commands, then ſhould they live, and live proſperouſly in the Land of Canaan which he had given them: he would bleſſe their basket and ſtore, Deut. 28.Deut 28&c.

6. There is another interpretation, and that is, that Doe this and live, though it was ſpoken to them immediately, yet not terminatively, but through them to Chriſt, who hath fulfilled all righteouſneſſe for us, and purchaſed life by his own obedience.

Some of theſe I reject, and I can cloſe with none of theſe, only I propound this tariety. I will give you my own thoughts of it in briefe.

I grant that in the externall view of them (what ever it is in truth) the Law and Goſpell doe ſeeme to ſtand upon oppoſite tearms, but yet theſe oppoſite tearms on which the Law ſeemes to ſtand, had its ſubſervient ends to Chriſt and Grace. For all this was but to awaken them, and p. 157convince them of their own impotency, to humble them for it, and to drive them unto Chriſt. If indeed we looke upon the Law ſeparately, ſo it ſeemes to ſtand upon oppoſite termes, and we may anſwer the queſtion, which yet the Apoſtle concludes, Is the Law againſt the Promiſes? God forbid, and ſay, yea it is againſt the Promiſes, as it ſaith, Doe this and live; for if of works, then not of grace. And therefore we muſt ſo interpret this; Doe this and live, that we may not make it againſt the Promiſes. Now I ſay, **Lex & Evangelium mutuo ſibi dant manus. Pet. Mart. Lex & Evangelium ſunt ſubordinata & oppoſita. Alſt.if you looke upon the Law ſeparately, ſo it ſtands upon oppoſite termes and is againſt the Promiſe. But if you looke upon it relatively, as it hath reſpect to the Promiſe, ſo theſe oppoſite termes have their ſubſervient ends to the Promiſe and Grace. And that by convincing us of our own impotencie and weakneſſe, that we might goe over to Chriſt and the Promiſe for life. I ſhewed you this was the difference between the Covenant made with man in Innocency, and between Gods requires in the Law: In the former, God did not require obedience, that man being burthened with the weight of his worke ſhould goe to Chriſt, but this was it God aymed at there to have p. 158that which was his due from man. But now in the Law God doth require his right for no other end, then that man being convinced of his weakneſſe, and impotency, might flie to Chriſt. And therefore though doe this and live be againſt the promiſe, yet if you look upon the end wherefore God ſaid ſo, to diſcover our weakneſſe, to humble us for it, to drive us out of our ſelves; ſo you will ſee ſweet agreement and ſubſerviency to the Promiſe.Lex docendo & jubendo, quod ſine gratia impleri non poteſt, homini demonſtrat ſuam infironitatem, ut quaerat demonſtrata infirmitas Salvatorem, a quo ſanata voluntas poſſit, quod infirma non poſſet. Lex igitur adducet ad fidem. Aug. epiſt. centeſ. quadrag.

There is a ſeeming contradiction of Ieromes, true on both parts. Curſed is he that ſaith, God commandeth impoſsibilities. And curſed is he that ſaith, the Law is poſsible. This ſeemes ſtrange, did not God command the Law, and is not the Law impoſſible? It is true it is ſo. And therefore God did not command the Law with expectation we ſhould fulfill it; we were not able to obey it, nor it to help us, as you ſee both, in Rom. 8.3. But God commanded the Law, God ſaith, doe this and live, to diſcover to us our impotency and weakneſſe, and ſtirre up our hearts to looke out after Chriſt, who hath fulfilled all righteouſneſſe for us, both legis & crucis, he hath undergone the penalties, and obeyed the precepts, borne our curſes, done our ſervices.

p. 159The courſe that Chriſt takes with the young man is very obſervable, and fully proves that which I have ſaid to you, you ſhall read it in Matth. 19.16. and ſo on. Good Maſter, ſaith he, what ſhall I doe that I may inherit eternall life? Here was his queſtion, &c. You ſhall ſee Chriſts anſwer in the latter end of the 17. verſe. If thou wilt enter into life, keep the commandements. This was a ſtrange Anſwer, was the Law a way? wherefore did he then come into the world? or was the young man able to keepe it? that is impoſſible, Rom. 8.3. and doth not the Apoſtle ſay, Who ever are under the works of the Law, they are under the curſe, becauſe curſed is he that obeyeth not in all things in the booke of the Law, and that is impoſſible. This was therefore a ſtrange Anſwer that Chriſt made to his Queſtion, he doth not ſay, as in other places, If thou wilt enter into life beleeve, but here, keep the commandments, yet if you looke now upon the perſon to whom Chriſt ſpake, and the end wherefore, you will ſee the meaning. The perſon to whom, was a proud iuſticiary, one that ſwelled in a fleſhie opinion, that he had kept the whole Law, and therefore ſhould be ſaved by it, as he tells you afterward. p. 160All this I have kept from my youth, and therefore Chriſt ſets him to the Law, not for an inſtrument of juſtification, for he anſwered the ſame Queſtion otherwiſe, in Ioh. 6.28, 29. but he ſets him to the Law as a glaſſe to diſcover his imperfections, that being convinced of his impotency, and being humbled for it, he might come over to Chriſt for life and ſalvation.

When men will be Saviours of themſelves, when they looke for righteouſneſſe by the Law; Chriſt bids them go and keepe the commandements, ſervanda mandata, and this to humble them, and to bring them to him. But if men be once humbled, and broken in the ſight of ſinne, then **Omiſſa legis mentione gratiae promiſſione ſolatur, ſaith Calvin. 3. lib. Inſtit. cap. de merced.without mention of the Law at all, he comforts them with the free promiſes of grace: Then he ſaith, Come to me all that are weary and heavy laden and I will eaſe you. And the Spirit of the Lord is upon me to preach libertie to the Captive, &c.

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

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

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

2. That there was no end or uſe for which the Law was given, but might conſiſt with p. 163Grace, and be ſerviceable to the advancement of the Covenant of Grace.

I come now to the ſecond Query.

Whether this be any part of our freedome by Chriſt, Query. 2 to be free from all puniſhments and chaſtiſements for ſinne.

If we do conſult with the Scriptures, Anſw. they ſeeme to hold out this to us; That Gods people, ſuch whoſe ſinnes are yet pardoned, may yet beare chaſtiſements for ſinne. That they have been under the rod, under the corrections, and chaſtiſements of God, that is plaine; Abraham, David, Moſes, and all were, and the Apoſtle tels us, Heb. 12.6. If we be not chaſtiſed, we are baſtards and not ſonnes, for he ſcourgeth every ſonne he receiveth. And that theſe corrections have been inflicted on them for ſin, the Scripture ſeems to hold forth Lam. 3.34. Wherefore doth a living man complaine, a man for the puniſhment of his ſinne? Let us ſearch, &c. Micah 1.5. For the wickedneſſe of Iacob, and for the ſinne of Iſrael is all this — Micah 7.9. The Church ſaith, She will beare the indignation of the Lord, becauſe ſhe had ſinned againſt him. Nay, it is laid down as a precedent condition, to goe before Gods removall of calamities from them, that p. 164they were to humble themſelves for ſin, and turne from ſinne before God did deliver them, 2 Chron. 7.14. and in Levit. 26.41. If their uncircumciſed hearts ſhall be humbled, and if they ſhall accept of the puniſhment of their iniquitie, what is that? that is, if they would iuſtifie God in his proceeding againſt them, if they would lye downe in the duſt and owne their puniſhment, and ſay, that their ſinnes have deſerved it, and acknowledge Gods Iuſtice in afflicting them, then would he remember his Covenant and help them. And all this you ſee was done by the Princes of Iſrael, when they were puniſhed by the hand of Shiſhak, 2 Chron. 12.6. It is ſaid, They humbled themſelves under the mightie hand of God, and ſaid, the Lord is righteous, that is, he doth iuſtly afflict us for our ſin we have committed. So that this proves that they were puniſhed for their ſins. For if they were to humble themſelves for ſinne under affliction, if they were to iuſtifie God in his dealing, then ſure God did afflict them for ſinne.

But now againſt this it may be it will be ſaid, Obiect. that this was ſpoken of the whole Church, and not of them alone who were godly.

p. 165I grant it was ſpoken to the whole Church, Anſw. yet the godly themſelves were to doe the ſame duties with them, they were not to be exempted, they were to humble themſelves for ſinne, as you ſee Daniel, Ezra did: and if that ſin was not the cauſe, and thoſe calamities inflicted on them for ſinne, then were they to hold forth an untruth, for to humble themſelves for ſinne as the cauſe why Gods hand was gone out againſt them, and to accept of the puniſhment of their iniquitie, and to declare God is righteous in it; if God did not chaſtiſe them for ſinne, was certainly to hold out an untruth, which cannot be allowed of.

But admit this, that this was ſpoken of the whole Church, yet we have places to evidence, that God hath puniſhed his owne people for ſinne, ſuch as was his deare ones. Moſes and Aaron they were ſhut out of Canaan, God would not ſuffer them to enter into the Land of Promiſe. And this was a great affliction: and if you looke into Numb. 20.12. you ſhall ſee that this was for ſinne, becauſe they ſanctified not God at the waters of Meribah. As he tels them; Becauſe you beleeved not to ſanctifie me in the eyes of the children p. 166of Iſrael: Therefore you ſhall not bring the Congregation into the Land.

So David, of whom God profeſſeth, that he was a man after his owne heart, yet you ſee how God did chaſtiſe him, his child dies, the Sword ſhould not depart from his houſe, his owne ſonne roſe up in rebellion againſt him: theſe were great calamities; and if you look into the 2 Sam. 12.10. you ſhall ſee the cauſe of this to be his ſinne, his murder and adultery. Now therefore the Sword ſhall never depart from thy houſe becauſe thou haſt deſpiſed me, and haſt taken the wife of Ʋriah to be thy wife.

But now againſt this it may be it will be ſaid, Obiect. theſe were examples under the Old Teſtament, and therefore will not prove, for they were under a different covenant to the godly now.

I told you in the anſwer to the former queſtion that ſome Divines did diſtinguiſh of a threefold covenant: Anſw. a covenant of Nature, a covenant of Grace, and a ſubſervient covenant; which laſt was that which was made with the Iewes in Sinai, contained in the Morall, Ceremoniall, Iudiciall laws: a covenant which p. 167though it ſtood upon oppoſite tearmes, yet had it's ſubſervient ends to the covenant of grace. A covenant which God made with iſrael when they were to enter into Canaan, and had chiefly reſpect unto their good or evill in it. Wherein God promiſed bleſſings upon obedience, and threatened calamities and judgements on them if they diſobeyed. As you ſee them at large annexed to it, in the 28. and the 29. Chapters of Deuteronomie. And all this by way of ſubſerviencie unto the covenant of grace, that when they ſaw they were neither able to obtaine life, nor outward mercies; nor keepe off death, and temporall evils, by their obedience to it, they might look out for the promiſe of grace, and long for the Meſſiah, and expect all theſe upon better grounds: And into this covenant they did all enter with God, and bound it with an oath, and a curſe, as you ſee in Deut. 29.12.19. God for his part ingaging himſelfe to bleſſe them in the Land of Canaan whither they went, if they obeyed his commands; and threatning to puniſh them there if they did not obey him. To all which they did ſubſcribe, as you ſee there, and bound it with an oath and a curſe. And therefore p. 168ſome interpret thoſe words, Doe this and live, to have reſpect alone to their well-being in the Land of Canaan, and in this life. I have read a ſtory of the Sadduces, who you know denyed the reſurrection, and conſequently, I ſuppoſe, the immortalitie of the ſoule: they were men skilfull in the law, and obſervant of it, though they held this great error: upon conſideration of which, one demanding of them wherefore they kept the Commandements, ſeeing they denied the reſurrection: they anſwered, That it might goe well with them in this life; that they might inherit temporall bleſſings by obedience to it. I wil not ſay that they ſerved the end of the law in this, for certainly God gave the law for higher ends; But this, I may ſay, that it may be they ſerved the end of it better then they that asked the queſtion. It might be, they who asked the queſtiō, kept the law for iuſtification: you read of ſuch a ſpirit in them, Rom. 10.3, 4. ſome there were that looked to be iuſtified by obedience to it: and that was farther from the end of God in giving of it, them to keepe the law that it might goe well with them in this life: of the firſt foreign, there is not p. 169one tittle in the Book of God, but for this ſecond there ſeemes much: You read of ſomething to this purpoſe in the fifth Commandement, Honour thy father and thy mother, that thy dayes may be long in the land whither thou goeſt to poſſeſſe: and ſomething of it in the ſecond Commandement; and a great deale more in the 26. Deut. 16, 17, 18, 19. and wholly in the 28. of Deuteronomie: though under theſe temporals, ſpirituall things were ſhadowed and apprehended by thoſe who were ſpirituall.

It is true, the things that were commanded and forbidden, were morally good and evill, and ſo of perpetuall obſervance; yet the tearmes on which they ſeeme to be commanded and forbidden, and they obeyed, are gone, which were proſperitie or calamities, good or evill, in the Land which God gave them. And hereupon they are ſaid ſtill upon their diſobedience to breake Gods covenant, which could not be the covenant of grace, for that is not broken, It is an everlaſting covenant, like that of the waters of **Iſa. 54.9.Isa 54:9Noah. A covenant that ſhall not be broken; it depends not upon our walking and obedience, it is not made upon our good p. 170behaviour; Obedience might be the end, but not the ground or motives God had in making it: nor could it be a covenant of workes with reference to life and ſalvation; for that broken, is not capable of renovation, and renuing; but it is ſpoken of this ſubſervient covenant, which God made with them, and under which they ſtood. This I onelyonly ſuggeſt; And I do not ſee any dangers it leads us into; yet am I not peremptory in it: But admit this (which yet is the greateſt advantage can be given to them) admit, Suppoſitio nil ponit.I ſay, that the Iews were under a different covenant; and that it was ſuch a covenant as is expreſſed: wherein God promiſed and beſtowed temporall good upon them, upon their obedience, and threatened and inflicted temporall evils upon them for their diſobedience; yet were they under a covenant of grace alſo as well as we; that ſure all grant: and the Apoſtle ſpeaks plainly in Act. 15.11. We hope through the grace of Chriſt to be ſaved as well as they, foreign.

And there were ſuch as were Gods choyce people, who were not onelyonly under, but in this covenant of grace, that yet p. 171were chaſtiſed and afflicted for ſinne; Moſes, David, Hezekiah, Iſa. 38.17.

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

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

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

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

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

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

For the anſwer of this we muſt know there is a two-fold unworthineſſe: 1. Anſw. Duplex indignitas, 1. perſonae, 2. tractationis.the unworthineſſe of the perſon: 2. the Vnworthineſſe of preſent diſpoſition. 1. Vnworthineſſe of the perſon, and that is when a man comes without his wedding garment, unjuſtified, unſanctified, and thus Gods people cannot be unworthy, this is ſtate-unworthines. 2. There is unworthines of preſent diſpoſition, or the manner of partaking, when we come not with thoſe preſent diſpoſitions and affections which are required to ſuch an ordinance; habituall preparatiō there may be, & yet want actuall, which lies in examination, excitation of our graces, as the Apoſtle ſpeakes, Let a man examine himſelfe, and ſo let him eat, &c. the want of which may make a man p. 174an unworthy receiver. As may be ſeene in the prayer of Hezekiah: 2 Chro. 30.18, 19.2 Chr 30:182 Chr 30:19Good Lord pardon every one that prepareth his heart to ſeek the God of his fathers, 1 Cor. 11.32.1 Cor 11:32though he be not prepared according to the preparation of the Sanctuary: they had habituall (their hearts were prepared to ſeeke God) but they wanted actuall, they were not prepared according to the Preparation of the Sanctuarie. Gods people may have habituall, yet may want Sacramentall preparation.

2. But ſecondly that they were Gods people you may ſee in the 32. verſ. you are chaſtned of the Lord, that you may not bee condemned of the world.

It was not a puniſhment, but chaſtiſement: A phraſe peculiar to Saints, and the end is that they may not be condemned with the world; So that you ſee this place ſpeakes plaine enough, &c. Let us ſee further. Rom. 8.10.Rom 8:10Look into the 8. Rom. 10. If Chriſt be in you, the body is dead becauſe of ſinne, where the Apoſtle ſhews, that death is the effect of ſinne, and though you be in Chriſt, yet you muſt die becauſe of ſinne, ſinne brings death, &c. And that alſo in the 12. Heb. Heb. 12, 6, 7, 8.Heb 12:6Heb 12:7Heb 12:86.7.8. ſpeakes ſome thing, He ſcourgeth every ſonne whom he receiveth: what p. 175ſonne is he whom he chaſtiſeth not? And wherefore doth he chaſtiſe them? becauſe they are ſonnes? that cannot be the reaſon but becauſe they are ſinners; correction though not ever, yet here ſure implyes offence. So 1. Pet. 4.17. 1 Pet. 4.171 Pet 4:17Iudgement muſt begin at the houſe of God. Revel. 2.12. Reve. 2.12. to the 16.Rev 2:12to the 16. where it is ſaid to the Angel of the Church of Pergamus, of whom God gives this teſtimonie, that he had kept the Name of Chriſt, and had not denyed the Faith of Chriſt; but yet there were ſome ſinnes among them, that God bid them repent of, leaſt otherwiſe hee come againſt them, where he ſhews their ſinnes ſhould bring calamitie if they repented not. 1 Cor. 1 Cor. 10.5, to 12. verſe.1 Cor 10:5–1210.5 to the 12. Let not us be idolaters as ſome of them were, &c. All theſe they happened to them for examples and admonitions to us: And why admonitions to us, if that wee muſt not ſhare with them in the ſame ſtroakes, if we went on with them in the ſame ſinnes?

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

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

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

Now this I call a meere Cavill. Anſw. Afflictions have reſpect both to time paſt, and time to come. God doth both afflict his people for ſinne, and chaſtiſe them (to uſe their phraſe) from ſinne; the father doth not only correct his child to make him beware of the ſame fault, but for the fault already committed; to bring him to repentance & ſorrow for it, and to work out that diſpoſition in him: or to uſe their owne ſimilitude; he gives him phyſicke not to increaſe his bad humors, but remove them; We grant it and ſay, God doth chaſtiſe for p. 177ſinne, not to increaſe ſinne, but to remove ſinne; but yet ſay, as the bad humours are the cauſe, he gives him the phyſick, for if there were no bad humours, there were no need of phyſicke: So ſin is the cauſe of the affliction, if there were no ſinne, there might be no affliction. And if the father may give phyſicke for the purging out bad humors, before they doe breake out, much more for the correction of them, and cure of them when they doe break out: So if God may afflict men for the purging out a ſinfull diſpoſition, much more may hee correct them for the breaking out of this diſpoſition. Indeed their miſtake is here, they look upon afflictions, meerly as Phyſicke, which yet you ſee doth not ſtand them in great ſtead. Afflictions they are medicines and rods; Micah 6.9. Iob 9.34. Lam. 3.1.Mic 6:9Job 9:34Lam 3:1they are Rods ſo called to correct us for ſin committed, and medicines to prevent ſin to come: or if you doe looke upon them as Phyſick only, Phyſick hath a double reſpect, 1. to our preſent diſtemper, to purge out that, and ſo afflictions are for ſinne: 2. to our future health, to recover or gaine that, and ſo afflictions are from ſinne.

A ſecond Cavill is this. Cavil. 2 But you will ſay we confound things, and ſet down that p. 178for a cauſe which is but an occaſion, God may take occaſion from ſinne to chaſtiſe his people, when yet their ſinne is not the cauſe wherefore they are chaſtiſed. For inſtance; Davids ſinne of numbring the people, upon which God did bring a peſtilence upon Iſrael; Davids ſinne was not the cauſe of it, Iſraels ſinne was the cauſe; Davids ſinne was but the occaſion; It is ſaid, in 2 Sam. 24.1. The anger of the Lord was kindled againſt Iſrael, and he moved David againſt them, to ſay, Go number the people; God had diſpleaſure againſt Iſrael, and Davids ſinne was not the cauſe of procuring, but the occaſion God tooke of inflicting this judgement on them.

The like may be ſaid of Hezekiah his ſinne in glorying in the riches of his treaſure, and the ſtrength of his Magazine, as you ſee in Iſa. 39.2. He ſhews all his riches to the Ambaſſadour of Babylon, upon which act of his pride and vain glorying, God ſends the Prophet to tell him, that as he had tempted God; ſo he had but tempted an enemy, and ſhewed him where he might have a booty if he would come fetch it: And that ſhould be the iſſue of it, for all this Treaſure and ſtrength which he had diſcovered, ſhould be carryed p. 179into Babylon. Now this particular ſin of Hezekiah, for which God ſeemes to threaten this calamitie, it was not the cauſe of it, at the utmoſt it was but an occaſion. And therefore it is a great miſtake in theſe and other places, to lay down thoſe things for cauſes which are but occaſions.

Now to Anſwer this charge: Anſw. I wiſh firſt, that they were no more guiltie of confounding things then we are. Certainly, the want of cleare conceptions of things hath been the ground of thoſe miſtakes, and erroneous opinions which they have vented —But we will not recriminate, we will come to the Anſwer. And we ſay,

1. By way of Grant, that this or that particular ſinne, may ſometimes be ſaid rather to be the occaſion, then the cauſe of an affliction.

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

3. And for thoſe Allegations, I conceive p. 180they will but afford them little ſuccour. As for the laſt, that of Hezekiah, we are ſo farre from thinking that particular ſinne of his to be the cauſe, that we wil not admit it to be the occaſion of thoſe calamities threatned. We grant it to be an occaſion of the prediction, but not of the puniſhment. By his ſinne God takes occaſion to foretell the calamitie which he had decreed, but this was no occaſion either of the decree it ſelfe, or of the evill decreed. And for the other, that of David, it was not meerely an occaſion taken, but there was an occaſion given by Davids ſinne. It was not only an occaſion, but a cauſe too; if Iſraels ſinnes were the deſerving, Davids ſinne was the appearing cauſe; if Iſraels ſinne did procure this, yet Davids ſinne gave the finiſhing and concluding ſtroke. Not only his ſinne in numbring of them, but the omiſsion of that dutie which God required, when they were to be numbred, which was, Every head that was numbred to give an offering to the Lord, that there be no plague among them when they were numbred, as you ſee, Exod. 30.12, 13, 14, 15. which being omitted, God brought a plague on them.

This is all I ſhall ſay for Anſwer to p. 181theſe Cavils which are made, we will come to their maine body of Arguments.

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

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

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

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

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

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

1. **Quamvis Deus abſolvit vere poenitentes propter Chriſti mortem ab omni poena ſatifactoria, non tamen illos liberat ab omni poena medicinali & caſtigatoria. Dave. in 1. col. 24. p. 127.As they are parts of the curſe for ſinne.

2. As they are ſatisfactions for ſinne; eitherſatisfaction by way of purchaſe, or ſatisfaction by way of puniſhment. We ſay Gods juſtice, yea, and both parts of it, his vindictive and rewarding, his commanding and condemning juſtice is ſatisfied.

3. We are freed from them, as they are the meere fruits of ſinne, or as meerely penall, for ſo they are parts of the curſe, p. 183and ſo inflicted upon wicked men, but not ſo inflicted upon the Godly, all their troubles are fruitfull not penall troubles.

4. As they are the effects of vindictive juſtice, and not of fatherly mercy, ſo we are freed from all temporall puniſhments for ſinne; God hath thoughts of love in all he doth to his people. 1. The ground of all his dealing is love. 2. The manner of his dealing is love. 3. And the ends of his dealing are love. 1. Our good here, to make us partakers of his holineſſe, Heb. 12.10. 2. Our glory hereafter, to make us partakers of his glory.

If Chriſt have born what ever our ſins deſerved, Arg. 2 and by that ſatisfied Gods juſtice to the full, then cannot God in iuſtice puniſh us for ſinne, (that were to require the full payment of Chriſt, and yet to demand part of us) But Gods juſtice is fully ſatisfied in Chriſt, &c. Ergo.

I grant Gods juſtice is fully ſatisfied in Chriſt, Anſw. he can require no more then what Chriſt hath done and ſuffered, he hath abundantly ſatisfied; And therefore, farre be it from any to ſay that God doth chaſtiſe his children for ſinne, for ſatisfaction of his juſtice, Chriſt hath done that, and hath left nothing for us to beare by way p. 184of ſatisfaction, the Papiſts ſay indeed that our ſufferings are ſatisfactions, and therefore they penance and puniſh themſelves. But I know none of ours to ſay it, we ſay God doth not chaſtiſe us for ſatisfaction for ſinne, but for caſtigation and Caution, to bring us to mourne for ſinne committed, and to beware of the like.

But ſecondly, 2God may chaſtiſe the Saints for the ſin, which yet he forgives, and Chriſt hath borne the puniſhment of Though Chriſt hath borne the puniſhment of ſinne, Concedo fideles poſt peccatorum remiſſionem multa Dei flagella ſentire; ſed nego haec illis infligi, ut per has paſſiones divinae juſtitiae ſatisfaciant. Daven. Medicina, non poena, caſtigatio, non damnatio. Aug.yet may God fatherly correct his people for ſinne. Chriſt endured the great ſhowre of wrath, the blacke and diſmall ſhowre of diſpleaſure for ſin; that which falles upon us, is a Sun-ſhine ſhowre, warmth with wet, as wet ſo warmth, of love, to make us fruitfull and humble, he dranke the dregs of that bitter cup, ſo much as would damne us, and left ſo much for us, as to humble us. That which you ſuffer for ſinne, is not penall, ariſing from vindictive juſtice, but medicinall, ariſing from a fatherly love. It is thy medicine, not thy puniſhment, thy chaſtiſement, not thy ſentence, thy correction, not thy condemnation. In briefe then, God may chaſtiſe the Saints for thoſe ſinnes p. 185for which Chriſt hath ſatisfied, and he himſelfe hath forgiven for many reaſons. Tribus de cauſis fideles caſtigantur. 1. Ad demonſtrationem debitae miſeriae. 2. Ad emendationem laebilis vitae. 3. Ad exercitationem neceſſariae patientiae. 1. In terrorem malorum.S. Auguſtine names three. For the demonſtration of our due miſery, for the amendment of our life, for the exerciſe of our patience. I ſhall name theſe five.

1. God may doe it for the terrour of wicked men, that they may read their deſtiny in the Saints miſeries. If it be thus done with the green tree, what ſhall become of the dry tree? if it thus befall the Sheep of Chriſt, what ſhall become of Wolves, of Goats? If he deale thus with friends, what ſhall become of enemies? If iudgement begin at the houſe of God, where ſhall the wicked appeare?

2. For the manifeſtation of his juſtice, 2. In manifeſtationem juſtitiae.that he might declare to the world that he is juſt: if he ſhould puniſh others for ſinne, and ſpare his own, wicked men would ſay he were partiall, he reſpected perſons, and therefore to declare he is juſt and impartiall, he will chaſtiſe his own.

3. To remove ſcandall. 3. Ad removenda ſcandala.The ſinnes of the Saints, they bring ſcandall upon Religion, their ſinnes are the ſinnes of publique perſons, every one ſtands for many. God was more diſhonoured by Davids p. 186uncleanneſſe, then by all the filth of Sodome, the wayes of God were blaſphemed thereby, as the Prophet tels him, and upon that ground, becauſe he had given the occaſion, therefore God would chaſtiſe him, 1 Sam. 12.

4. 4. In Cautionem alioman.For Caution to others: others woes ſhould be our warnings; others ſufferings, our ſermons; and ſtanding ſermons to us to beware of the like: thus God doth chaſtiſe, ne in alios graſſetur peccatum, leſt ſinne ſhould ſpread: the Apoſtle ſets downe this at large in the 1 Cor. 10. from the 5. to the 12. Lots wife was turned into a pillar of ſalt, ut te condiret, to ſeaſon thee. 2 Cor. 1.13, 14.

5. 5. In ſalutem illorum.For their owne good here, and furtherance of their ſalvation hereafter: their good here, 1. To humble them more for their ſinne: when ſinne comes clad and arrayed with a croſſe, or ſad affliction, then it workes deeper for humiliation; afflictions draw mens thoughts inward, as the wicked, ſo the godly have ſometimes a careleſſe care, that can heare the indictments of ſinne, and yet not lay ſinne to heart; and therefore God opens their eares by diſcipline; In their monethmonth you ſhall finde them: Schola crucis, eſt ſchola p. 187lucis: Gods houſe of correctiō, is his ſchool of inſtruction: when an affliction is upon us, we are then ready to liſten to the indictments of ſinne, the checks of conſcience, the reproofes of God; and will be ready to lye downe, and humble our ſelves under them: that's one end. 2. To work the heart at further diſtance with ſinne. 3. To prevent the like: Ictus piſcator ſapit: our foreign, will be our foreign, our ſufferings will be our warnings. Men that have felt the ſting of the Serpent, in affliction for ſinne, will beware of the ſpawne of the Serpent, in the pollution of ſinne. We read that before the Babyloniſh captivitie, the children of Iſrael were ever and anon falling into Idolatrie, and the whole Creation was ſcarce large enough for them to make Idols of; they could ſcarce finde creatures enough to make Idols of. But after God once carried them captive into Babylon, and ſcourged them ſoundly for their Idolatry; of all ſinnes to this day, they never returned to Idols: even to this day they abhorre pictures. Many other reaſons might be laid downe. In ſumme here is the maine; God doth chaſtiſe us to make us partakers of his holineſſe here; of his p. 188glory hereafter. And indeed, to ſweeten heaven and glory to us. The Philoſopher Zeno ſought out torment to helpe him to taſt pleaſure; Per anguſta ad auguſtum, per ſpinas ad roſas, per motum ad quietem, per procellas ad portum, per crucem ad coelum contendamus.and ſaid, Pleaſures were nothing worth if they were not thus ſeaſoned: thoſe light afflictions you have here for a moment, will be a mighty ſet off to that farre more exceeding, that eternall weight of glory. —

I will proceed no further.

VntoUnto all this give me leave to add thus much in this unhappy difference, and we will conclude this Anſwer. I will but give you a few thoughts to conſider of.

1. Sinne doth naturally bring evill on us: as there is peace and good in the waies of holineſſe, ſo there is evil and trouble in the waies of ſinne; they are never ſeparated: trouble is the naturall and proper fruit of ſinne, that which it naturally beares. Nay it is in the very bowels of it: Sinne is malum Catholicum: It is a bigge bellied evill; all evils are the births of ſinne: if you could rippe up ſinne, you ſhould find all evil in the bowels of it: there may be evil of puniſhment where there is no evill of ſinne in it; but all evil of puniſhment lies in the evil of ſinne: all the Commandements were given for p. 189good, and your good lies in obedience to them. And he that breakes Gods bounds, doth neceſſarily runne upon evill and trouble: Sinne is the birth of our hearts, and trouble is the birth of ſinne; and trouble is as true a child of ſinne, as ſinne is the naturall iſſue of our ſouls. This is the firſt: ſinne doth not only by conſequence and Gods ordination, but naturally, bring evil and trouble.

2. Secondly, the evil that ſin brings, or the trouble that comes by ſin; either it is by chance, or by providence, and by Divine diſpenſation: But not by chance. Job 5.6.Job 5:6Iob tels us ſo; and ſure he tels us truth; Afflictions they doe not ariſe out of the duſt: And Chriſt ſaith, Diſpouit membra pulicis et culicis. Aug.There cannot a haire fall from our head, without a providence: And if not a haire, if not the ſmalleſt thing without a providence, then much leſſe the greater. So then the evil that comes by ſinne, is not by chance, but by providence, Divine diſpenſation.

3. If from providence, then either from Gods active, or from his paſſive providence: or if you will, take it thus; either by his permiſſive providence, or by his active ordaining providence. To ſay by his permiſsive providence onelyonly, this p. 190cannot ſo well ſuit with God who is all act, nor with the words of the Prophet, Is there any evill in the Citie which I have not done? You know it is meant onelyonly of the evils of puniſhment; not of the evill of ſinne, there God hath no hand.

There are many things which God permits in the world, which he doth not doe; thoſe are the evils of ſinne. But the evils of puniſhment theſe he permits and doth too. Is there any evill in the Citie which I have not done? And in Iſa. 42.24, 25. where the Prophet makes the ſame queſtion; and gives the ſame anſwer. Who gave Iacob for a ſpoyle, and Iſrael to the robbers? Did not the Lord, He againſt whom we have ſinned?—So that you ſee all theſe come from divine diſpenſation. God brings this evill, and he tels us for ſinne too.

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

1. Not out of batred; ſo we grant that cannot be: there is nothing that God doth to his people, that is any fruit or effect of hatred. Indeed afflictions on the wicked are fruits of hatred; ſome droppings before the great ſhowre of wrath p. 191fall upon them; but it is not ſo with his owne people.

2. Then ſecondly, either out of love or anger. Certainly not out of anger meerly without love; for the principle, the ground, the end of all his dealings with his people is love; there is nothing he doth to them ſeparated from love, there is love in all; Nay, and I ſay, from love they proceed: for all his waies are waies of mercy to them that feare him, Pſal. 25.10. But becauſe afflictions, and chaſtiſements are evils, and doe ſeeme to be the effects of one angrie and diſpleaſed; therefore I ſay, though they come from love, yet from love diſpleaſed, from love offended. Paul ſaith, Phil. 2.27. Phil. 2.27.Phil 2:27God had mercy on him in reſtoring Epaphroditus to health. Why? had it not beene a mercy to Paul if he had died too? Are not all his wayes, wayes of mercy? and therefore though he had died, had it not beene a mercy too? What ſhall we ſay to this? ſhall we ſay it had been a mercy in the iſſue, and event, as God would ſanctifie it to him, and doe him good by it, as he himſelfe ſaith, All things ſhall worke together for good to them that love God, Rom. 8.28. Indeed this is good, p. 192but this is not all; ſinne it ſelfe may be a mercy in the iſſue. But the Pſalmiſt ſaith, all his wayes, are wayes of mercy, not a ſtep God takes towards his people, not an action that God doth, not one diſpenſation of providence, but it is out of mercy. And therefore what is the meaning, God had mercy on me in reſtoring of him? what needs he to ſay ſo? ſeeing it had beene a mercy if he had beene taken away? and God had ſhewed mercy to Paul if he had died? why then doth he ſay, God had mercy upon me in reſtoring of him? Indeed it had been merciemercy to Paul if he had died, but a correcting mercy, mercy in chaſtiſement; The Apoſtle ſeemes by this phraſe to imply a medium, or at leaſt a difference between mercy reſtoring, and mercy depriving of him. It had beene mercy, but a correcting mercy, had God taken him away. — So I ſay here, though afflictions and chaſtiſements are out of love; yet becauſe they are in themſelves evill, therefore I ſay, they proceed often (not alwaies) from love diſpleaſed, from love offended.

We ſay indeed, that God is angry, not that we are to conceive there is anger in God, he hath no paſsions or affections in p. 193him; but we ſay he is angry, Ira non eſt affectus, ſed effectus in Deo.becauſe he deales with us, as men uſe to deale with ſuch with whom they are angry; they withdraw from them, they chide them, they rebuke them, correct them; and ſo doth God, in a paternall diſpleaſure, with them he dearely loves.

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

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

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

God doth not onelyonly take occaſion by ſin, Poſi. 3 but God doth often for ſin chaſtiſe and afflict his people: For ſinne I ſay, not onelyonly for the preventing and cure of ſin; Pſal. 39.11. 1 Cor. 11.30.Ps 39:111 Cor 11:30but for the puniſhment and correction of it: As I have ſhewed at large. God makes us to ſee ſinne in the effects, when wee will not ſee it in the cauſe, to ſee ſinne in the fruit of it, when we will not ſee it in the root. God diſcovers ſin to us in his workes, when p. 195we will not ſee it in his Word; That which we will not learne by faith, he will teach us by ſenſe, A rod is for the back of a foole.Pro. 10.13.Prov 10:13

When God doth chaſtiſe his people for ſinne, Poſition. 4 his chaſtiſements, they are not, 1. fruits of Wrath, or parts of the Curſe, there is no wrath in them; 2. they are not ſatisfactions for ſin; 3. they are not out of vindictive Iuſtice; 4. they are not meerly poenall; but medicinall; 5 the ground is diſpleaſed love, and the end is fuller embraces.

And this ſhall ſuffice for the anſwer to the ſecond Query, which I hope may ſatisfie. Wee will come to the next, the third Query.

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

And we ſhall finde both theſe opinions held. 1. That it is an infringement to our freedome we have by Chriſt, to be tyed to the performance of duty at all. 2 And it is far below the free ſpirit of Saints to be p. 196tyed to the doing of dutie becauſe God hath commanded. So that you ſee they might have been ſeparated, but for brevity ſake, wee will fold them up together in one Queſtion; but yet ſhall anſwer both parts diſtinctly.

And firſt for the firſt part; Anſw. 1 Whether it may conſiſt with our Chriſtian freedome to be tyed to the doing of dutie. I ſay it is a Queſtion out of Queſtion. It is no infringement to our Libertie in Chriſt to be tyed to the performace of dutie: It was the great end of our freedom and redemption that we might ſerve him. Chriſt redeemed us from ſinne, but to ſervice; As Zachary in his ſong, Luke 1.74, 75. That we being delivered from the hands of our enemies might ſerve him without feare, in holineſſe and righteouſneſſe all the dayes of our life. Chriſt hath not redeemed us from the matter of ſervice, but from the manner of ſervice: he hath redeemed us from a ſlaviſh ſpirit in ſervice, Eo quod jugum grave, quod tuum leve.to a ſon-like; from a ſpirit of bondage, to a ſpirit of libertie; hee hath broken the bonds of ſubiection to other Lords, that wee might take on us the yoke of ſervice to him, whoſe * yoke is eaſie, whoſe burden is light, Mat. 11.30. And therefore the Apoſtle inferres, after hee p. 197had ſet down the main priviledges which we enjoy by the redemption of Chriſt, as Iuſtification, freedome from the guilt and power of ſinne, hee ſaith, therefore we are debtors not to the fleſh, to live after the fleſh, but to the ſpirit, to live after the ſpirit, &c. Rom. 8.12. A trueth ſo plaine, Rom. 8.12.Rom 8:12as if it it were written with a Sunbeame. It is as eaſie to ſeparate the light from the Sunne, as holines and obedience from the perſon iuſtified, &c. The grace of God which hath appeared to us, ſaith the Apoſtle, teacheth us to deny ungodlineſſe and worldly luſts, and to live piouſly godlily, & ſoberly in this preſent world, 2 Titus 11.12. 2 Tit. 11.12So that of the firſt part there is no controverſie, it doth conſiſt with our freedome to be tyed to obedience or performance of dutie, nay, it is part of our redemption, and part of our freedome: And indeed that is true and reall bondage, which is not ioyned with ſincere and true obedience.

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

Some thinke they ought not to do duty, Miſtake 1 but when the Spirit of God doth move them to it.

Indeed when the Spirit moves, Anſw. 1 it is good to goe, ſpread your ſailes when the winde blowes, open when he knocketh. As it was ſaid to David when he heard the noiſe in the Mulberie trees then he ſhould go out, 2 Sam. 5.242 Sam 5:24for God was gone out before him: So when you finde ſuch ſtrong movings upon your ſpirits, it is good to take thoſe hints of the Spirit, it is good to cloſe with the ſeaſon. Many are like harlots that will murther the child in the womb, to avoid the trouble of child-birth: So they will murther the births of the Spirit, becauſe they would not be at the trouble of the worke. That is a fearfull ſinne, to caſt water, and quench and coole any motions of the Spirit of God. When God moves, hee comes with power too, for the performance of the dutie, then we goe full ſaile, and it is good to take thoſe hints. But good hearts do often here miſtake to their owne perplexing, and think if they do not goe with every motion how unſeaſonable ſoever p. 199they have quenched, and rejected a motion of the Spirit. I conceive it therefore not amiſſe to tell you that ſomtimes Satan may put us upon dutie, when wee think the Spirit of God doth it, and that you will thinke is ſtrange, but yet it is a trueth. And there are foure times when Satan doth uſually put men on duty.

1. When our ſpirits are much ſunk and downe, either oppreſſed with temptations or troubles, then he may put you on to doe dutie: not but that I ſay God doth at theſe times put us upon dutie; but yet ſometime Satan too. He deales with us, as the Babylonians with the Iſraelites, when they were in Babylon, oppreſſed with their captivitie, then they ſay, Come now ſing us one of the ſongs of Sion; ſo when the ſpirit is oppreſſed and overwhelmed, when he thinkes we are upon ſome great diſadvantage, and wee ſhall but torture our ſelves, and diſcourage our ſelves more, then it may be hee puts us to pray, not to beleeve, like them who dealt with Chriſt, blinded his eyes, Mar. 14.65.Mark 14:65and then bid him prophecie who ſtrikes him; ſo when he hath blinded our eyes, he bids us now ſee, now prophecie, now pray, when he hath diſturbed our ſpirits, when he hath troubled the ſea, p. 200that it caſts up nothing but mire and dirt, diſtruſtfull and unbeleeving thoughts, then he bids us goe and pray: which yet ſometimes helps to lay the ſtorm, and quiet the ſpirit too, and Satan loſeth by it; it proves his owne diſadvanage, unexpected Grace comes in which he was not aware of, nor could foreſee.

2. A ſecond time when Satan may put us on duty is, When wee are called by God upon other imployments, either naturall or ſpirituall. 1. Spirituall, either to heare, to confer, or to do other duties, then he bids thee go pray, he loves to make duties interfere, 2. or when we are called upon naturall imployments, it may be to eat, drink, to ſleep, and ſomtimes he hath carried a poor ſoule out of his bed, or from his meat, and he muſt now go pray, which perhaps hath not beene for Satans advantage neither. Thus he ſometimes deales with poore ſoules in temptation, and if they do not do it upon his inſtigation, then he tells them they have reſiſted a motion of the Spirit. If they do, why it is for their trouble too; perhaps he will charge them after all with Popery and ſuperſtition, and voluntary penance, that they muſt riſe in the night to go to prayer, &c. Who requires p. 201this at your hand? It were good in ſuch caſes to ſay with a Godly man, who was thus moved to prayer whē he was to go to ſleep, Get thee hence Satan, I will goe to dutie when God calls, not when thou ſuggeſts, I have committed my ſoul into the arms of Chriſt, and in his arms I reſt and ſleep. —

3. A third time when Satan may put us on duty. When we are weake in body, and not able to perform it, when we want naturall ſpirits to doe the work, then will he put on to it, he knows that if we do it, then he ſhall by reaſon of our naturall weaknes get advantage of us. When he puts us to lift loggs, he knows we are weak. When he moves to dutie, he knowes we have no ſtrength.

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

p. 202But yet though Satan doth ſometime as you ſee, yet Gods Spirit doth often move and ſtirre up the heart to dutie, and when he moves indeed, he moves effectually, he puts you on the dutie, and gives you ſtrength to doe it, he carryes you through it, &c. And it is good to obſerve Gods times, the hints of the Spirit, and goe with them, which is the firſt Anſwer to that miſtake.

But though we are to goe when Gods Spirit moves, Anſw. 2 yet are we not to neglect when we doe not perceive ſuch ſenſible motions of the Spirit. Grace moves us, or ſhould move us to converſe with God every day, and if ſo, the Spirit moves, the Spirit regenerated, though the Spirit regenerating doth not appeare, and Gods Spirit may move ſecretly, though not apparently, and ſenſibly to thy ſoule.

Beſides, if you looke for an immediate call upon the dutie, then you will not do dutie out of obedience to the command. We muſt doe dutie ſometime out of obedience, although we want both a heart to it, and a heart in it. That dutie is eſteemed of God which is gotten and wreſted out of the hands of the fleſh, which is done againſt temptations and gain-ſayings. p. 203Beſides, if you will never goe to dutie but when the Spirit ſenſibly moves, you would often want that communion with God which you doe enjoy; How often have you gone to prayer with a dead heart, and roſe with a quicke heart, with a ſtrait, and roſe againe with an inlarged heart, with a deiected, and roſe comforted? How often when you could finde no ſuch motion of God before to it, have you yet met with God in the dutie, and injoyed God, in a prayer, in a glorious ſweet way? Iſa. 64.5. Thou meeteſt him that reioyceth, and worketh righteouſneſſe, them that remember thee in thy wayes: God loves to meet thoſe that are in his way. Though the Millar be not able to command a wind, yet he will ſpread his ſayls, be in the way to have it, if it come. Though the lame man could not get into the waters, nor command the movings of them: yet he would lye 38. yeares by the waters ſide, and no queſtion with a deale of longing every time the waters moved; Oh that ſome would throw me in! So though we cannot bring the Spirit to us, yet let us ſet our ſelves in the way for him to meet with us. Hold up the performance of dutie: by them you come to ſee the p. 204face of God, to have converſes with him, you keepe head againſt ſinne, you get ſupplyes of ſtrength from Chriſt, you get above the world, they that ſpeake againſt performance of dutie, might as well ſpeake againſt the actings of faith, foreign.and exerciſe of Grace: for prayer is nothing elſe but the communication of the ſoule with God, the actings of faith, and exerciſe of Grace. But we will ſhut up this. So much for the firſt miſtake, which was that ſome thinke, they are not to doe dutie, but when the Spirit of God moves them to it.

There is a ſecond miſtake. Miſtake. 2 Some think they are to doe nothing elſe but to pray, God hath commanded us to pray, and they thinke they are to doe nothing elſe, and therefore ever and anon they run to their knees, drop as it were a bead, ſay over a Pater Noſter, and too much with a Popiſh ſpirit too, even as ſo much done to compaſſe life; ſo much laid out for the purchaſe of a pardon, and heaven. There are too many ſuch.

They are eſpecially two ſorts of perſons.

1. Such who are blind and ignorant, they would faine go to heaven, and they heare p. 205they ought to pray, and therefore they go to prayer every moment: they will not loſe heaven for want of prayer.

2. Such who are in humiliation, and wounds of ſpirit: poore ſouls! they goe ever and anon to their knees, which yet in ſome is the dawning of faith, foreign.faith climbing up to Chriſt, but others they goe upon theſe, as the ſalve to heale their wound; or, as ſo many bribes for a pardon, as ſo much good money laid out for the purchaſe of glory.

Naturally, men run to a Covenant of works, but it muſt be another worke to bring us to Chriſt: A convinced man runs to a Covenant of works. But he muſt be a converted man, that comes over to the Covenant of Grace. So much for the ſecond miſtake.

A third miſtake. Miſtake. 3 Some there are that thinke they are not to doe dutie, becauſe God commands, but becauſe their own hearts incline them to it.

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

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

1. Lege Grotium in 5. Matth 17. verſ. 63. p.Matt 17:63Some that are poſitive. 2. Some that are naturall Or there are ſome commands which are founded upon Gods will; and ſome that are founded upon Gods nature. Thoſe that are founded upon Gods will, are ſuch as are good, becauſe God commands them; and ſuch were many under the Old Teſtament, viz. their Ceremonies, and their meats forbidden, which were things neither good nor evill in themſelves, but as God had commanded, or forbad them.

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

1. Now for the firſt of theſe, thoſe which were founded upon Gods meere will, as thoſe lawes before mentioned; it was ſufficient that we obeyed them meerely becauſe God hath commanded p. 207them: Act 15.10.Acts 15:10the Apoſtles called them a heavy yoake, which neither they nor their fathers were able to beare: In calling them a heavie yoake, it demonſtrates their obedience to them was more becauſe God commanded them, then out of any inherent intrinſecall goodneſſe which was in them. In calling them a heavy yoake, it was a ſigne that they obeyed them not out of love of the things commanded; but out of love of that God who commanded them: They were a heavïe yoake, but yet they bare it till God tooke it off; they were hard lawes, but yet they ſubmitted to them, till God pleaſed to repeale and diſanull them. And indeed, I may call it ſubmiſſion, for their obedience was more out of ſubmiſſion then delight. And for theſe lawes it was ſufficient that they obeyed them meerly becauſe God commanded them.

2. But now the other, thoſe commands and things which were founded upon Gods nature, and were in their owne nature good and holy; thoſe it is not ſufficient to obey, becauſe God hath commanded them; but there muſt be an inward principle agreeable to them; an inward loving and cloſing with them, p. 208which ariſeth from the ſutableneſſe of the heart to them. Theſe commands muſt not be eſteemed a heavie yoake, not a burden, but a delight; and principles of love are required in the doing of them.

When I ſay, you are commanded to love God, to feare God, honour God; it is not enough you doe this becauſe God commands; but there muſt bean inward principle bred in us whereby we doe all this: he that loves God meerly becauſe God hath commanded, &c. he loves not God at all; and if that be all, then if God had not commanded he would not doe this. But a Chriſtian is to doe this though never a command to bind him to it. And he fees ſo much beauty and lovelineſſe in God, his heart is ſo much taken with him, that he muſt needs love him.

So for prayer, it is not enough that he pray meerely becauſe God hath commanded; but he is to goe to dutie out of deſires of communion with God; he goes upon dutie not as a dutie commanded: ſo carnall hearts doe ſay they do, who have no love to the duty; but he goes upon it as a meanes of converſe and communion with God; and thinks it his happineſſe when he can enioy a little communion p. 209with him in a dutie. He goes upon converſes with God, not as a ſervant to his maſter, but as a childe to his father; not as his dutie, but as his nature; not as his ſervice only, but as his priviledge; eſteeming acceſſe to God, and communion with him, as one of the top priviledges of a Chriſtian.

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

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

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

3. We are free from ſlavery of ſpirit in duty, and doe duty out of a childlikeneſſe of Spirit, where the one he doth duty becauſe of feare of blowes, feare of the cudgell: were it not for feare of that, that God would puniſh him, he would not doe the duties. But now the other he would doe duty, although there were no puniſhment followed the omiſſion of it. He counts this his greateſt puniſhment to be denied communion with God, converſes with him; this is enough to him. You have a childlike ſpeech of Abſolon will ſerve a little to exemplifie this: 2 Sam. 14.34.2 Sam 14:34Abſolon had beene baniſhed from the Court, and Ieruſalem; but afterward, through the mediation of Ioab, was received againe to Ieruſalem, but yet denied admiſſion to the Court, he was denied communion with his father, whereupon he ſends Ioab to mediate for him. The pardoning of his fault was not apprehended ſo great a mercy, as the baniſhment p. 211from his fathers ſight was eſteemed a miſery, and therefore he ſaith, Let me ſee his face though he kill me: he thought no puniſhment for his fault to be ſo great an evill, as to be denied acceſſe to his father, and communion with him. So it is here with the ſoule, he thinkes this the greateſt puniſhment to be denied acceſſe to God, and communion with him. Oh this he eſteems the top of miſery, rather would he be killed in communion and acceſſes to God, then to enjoy all freedome in the want, and deniall of it: a corrupt heart he doth duty becauſe of the puniſhment if he doe not doe it; a holy heart he doth eſteeme this the top of puniſhment, to be denied communion with him: he eſteemes acceſſe to God and communion with him, to be his top happineſſe. Bleſſed is the man whom thou cauſeſt to approach to thee, ſaith the Pſalmiſt, and herein he conceives his bleſſedneſſe to conſiſt, in approaches to God.

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