Christ and the Covenant, Sermons · Sermon 5
The Way and Spirit of the New Covenant, or New Teſtament. SERM. V.
Hebr. 12.24.
And to Jeſus the Mediator of the New Covenant, &c.
Doctr. 3. THe Third Obſervation follows, which is this:
That in theſe Goſpel-times, we are not come to Moſes, the Mediator of the Old; but unto Jeſus, the Mediator of the New Covenant, or the New Teſtament.
The latter part of the Doctrine you have in the words of the Text, and the former part in the Con…ext; for, ſaith the Apoſtle, Ye are not come unto the Mount that might be touched, to Mount Sinai: But ye …re come unto Mount Sion, and ye are come unto Jeſus …he Mediator of the New Covenant. So that now in …heſe Goſpel-times, we are not come to Moſes, the …ediator of the Old Covenant; but to Jeſus, the …ediator of the New Teſtament.
For the opening and proſecuting whereof,
Firſt, We muſt inquire, What is here meant by …oming unto Jeſus the Mediator of the New Covenant, in oppoſition to Moſes, the Mediator of the Old Covenant.
Secondly, Whether it be poſſible for a man tha… doth profeſs Chriſt, the Mediator of the New Covenant, to have recourſe unto Moſes, the Mediator of the Old Covenant, or the Old Teſtament? That is, Whether a Man may poſſibly be Legal and Moſaical, in theſe Goſpel-times?
Thirdly, When ſo.
Fourthly, The Danger of it; and,
Fifthly, What we ſhould do that we may ſtand clea… from Moſes, the Mediator of the Old Covenant; an… come fully off unto Jeſus, the Mediator of the New. That we may walk wi…h a Goſpel, not a Legal Spirit; and be found in a Goſpel, not a Legal Way, in theſe Goſpel-times.
Firſt of all, If you ask, What is here meant by coming unto Jeſus, the Mediator of the New Covenant, in oppoſition to Moſes?
I anſwer in the general, It doth ſignifie and note out, that Evangelical and Goſpel-ſtate that we are now brought unto, by Jeſus, the Mediator of the New Teſtament; in oppoſition to the Legal ſtate tha… they were in, in the dayes and times of the Old Teſtament: — But becauſe this is general and commo… unto that which goes before, therefore you muſt kno… more particularly;
That a Man is ſaid to come unto Jeſus, the Mediator of the New Teſtament, in oppoſition to Moſes when now in theſe Goſpel-times, upon all occaſion… he hath recourſe unto Jeſus, as, in the times of th… Old Teſtament, upon all occaſions, they had recour… unto Moſes: As now for Example.
In the times of the Old Teſtament, they came … Moſes for the Law (under God,) and they receiv… the Law from his mouth: What ſaith Moſes? was the ſaying then. So now in theſe times of the Goſpel, we are to have recourſe unto Jeſus, and to receive the Law at his mouth, What ſaith Jeſus? And therefore ſaith our Saviour, It hath been ſaid unto you, Thou ſhalt not kill; and, Thou ſhalt not commit Adultery: But I ſay unto you, and I ſay unto you — Why? — What, becauſe (as the Socinians would) Chriſt made any addition to the Law? No: but becauſe now (as for other Reaſons) we are to receive the Law from his mouth, from the mouth of Jeſus.
And, as in the times of the Old Teſtament, they had recourſe to Moſes for their Church, and their Church State: He it was that did give the Tabernacle (under God) and the way of the Tabernacle: So now in the times of the New Teſtament, we are to have recourſe to Jeſus, What ſaith Jeſus to a Church-way; Not, What ſaith Moſes, now: And therefore, ſaith Chriſt, If thy Brother offend thee, tell him of it; and if he hear not, call two or three; and if he mind not, then tell it to the Church; and if he hear not the Church, let him be as a Heathen or Publican to you; for when two or three are gathered together in my Name, I am in the midſt of them, Matth. 18. We are to hear what Jeſus ſaith in this matter, and not what Moſes.
And, as then, in the times of the Old Teſtament, they had recourſe to Moſes (under God) for their Miniſtry; and Moſes did direct them unto Prieſts and Levites for their Miniſters: So now in the times of the New Teſtament, we are to have recourſe to Jeſus for our Miniſtry; and therefore ſaith the Apoſtle, He hath ſet in the Church Paſtors and Teachers: And in Epheſ. 4. He hath aſcended up on high, and he hath given gifts unto Men, Paſtors a…d Teachers, and the like. We are to hear what Jeſus ſaith now, and not what Moſes, for our Miniſtry.
And as in the times of the Old Teſtament, they had then recourſe unto Moſes for the Ordinances, for their Sabbaths, for their Sacraments, and for their Worſhip: So now in the times of the New Teſtament, we are to hear what Jeſus ſaith, and to have recourſe to him for theſe things. — Go, ſaith our Saviour Chriſt, and teach all Nations, baptizing them, and teaching them to obſerve and do what I command you, Matth. 28. — And for the Lords Supper, What I received of the Lord, that delivered we unto you, ſaith the Apoſtle. — And for the Sabbath, The Son of Man is Lord of the Sabbath. Go to him for your Sabbath; not to Moſes, but unto him. — And for Worſhip, ſaith our Saviour Chriſt unto the Woman of Samaria, John 4.23. The hour cometh, and now is, when the true Worſhippers ſhall worſhip the Father in Spirit and truth; for the Father ſeeketh ſuch to worſhip him. You that are Samaritans, you have worſhipt God; but you have not worſhipt God according to his own appointment, you have not worſhipt him in Truth. The Jews, they have worſhipt God according to Gods appointment, but not with the Spirit: But now, the hour cometh, when men ſhall worſh…p the Father in Spirit and in Truth. In Truth, in oppoſition to Samaritans, that did not worſhip according to appointment. — And in Spirit, in oppoſition to the Jews, that worſhipt God Legally, and without the Spirit. Thus we muſt hear what Jeſus ſaith.
And as then in the times of the Old Teſtament, they had recourſe to Moſes ſtill; when they wanted Bread, he (under God) gave them Manna, and he gave them water out of the Rock: So now, in the times of the New Teſtament, we are to have recourſe to Jeſus for our Bread. In John 6. ſaith Chriſt, Labour not for the meat which periſheth, but for the mea… that indureth to everlaſting life, which the Son of man ſhall give unto you, for him hath God the Father ſealed.
And as in the times of the Old Teſtament, they had much recourſe to Moſes for their Faith: If they could not believe, Moſes wrought miracles before them, and they believed. Inſomuch as its ſaid in the 14. of Exod. laſt, And Iſrael ſaw that great work which the Lord did upon the Egyptians, and the people feared the Lord, and believed the Lord, and his Servant Moſes. But now what ſaith Jeſus, Let not your heart be troubled, ye believe in God, believe alſo in me. Not in God, and in Moſes; but, ye believe in God, believe alſo in me.
And to ſay no more in it, but this: In the times of the Old Teſtament, they had recourſe to Moſes for their Reſt. M…ſes was to lead them up to Canaan, and the Land of Reſt: And ſo now in the times of the New Teſtament, we are to have recourſe to Jeſus for our Reſt; for ſaith he himſelf: Come unto me all ye that are weary and heavy laden, and I will give you reſt.
Thus, as in the times of the Old Teſtament, they were upon all occaſions to have recourſe to Moſes: So now in the times of the New Teſtament, upon all occaſions, we are to have recourſe to Jeſus, the Mediator of the New Teſtament; for ſaith the Lord by Moſes, in the 18. of Deut. 18. v. I will raiſe them up a Prophet from among their Brethren, like unto thee, (rather, as thee) that is, as I raiſed up thee; and will put my words in his mouth, and he ſhall ſpeak unto them all that I ſhall command him. Which the Apoſtle applies unto Chriſt, Acts 3.22. For Moſes truly ſaid unto the Fathers, a Prophet ſhall the Lord your God raiſe up unto you of your Brethren, like unto me (rather, as me, foreign as me) that is, as he raiſed up me, not like unto me, as the Socinians would argue from hence; That Chri… muſt be but Man like to Moſes: For Moſes truly ſai… unto the Fathers, a Prophet ſhall the Lord your Go… raiſe up unto you of your Brethren, like unto me, rather as me: That is, as he raiſed up me; Him ſhal… ye hear in all things, whatſoever he ſhall ſay un… you. So that thus, As they had recourſe to Moſe… upon all occaſions, in the time of the Old Teſtament▪ ſo now we are to have recourſe unto Jeſus: And thu… we ſee what it is to come unto Jeſus the Mediator o… the New Covenant, in oppoſition unto Moſes the Mediator of the Old Covenant.
2. But then ſecondly, Whether is it poſſible for a man that doth profeſs to come unto Jeſus the Mediaator of the New Covenant, ſtill to have recourſe to Moſes; that is, Whether is it poſſible for a man to be Legal and Moſaical, in theſe Goſpel times?
Without all doubt it is: and I wiſh (if it were the will of the Lord) that too many were not found upon Legal ground among Pr…f…ſſors. What think you of the Galatians? Did not they live in Goſpel Times? Did not they profeſs to come unto Jeſus the Mediator of the New Covenant? Yet, ſee how the Apoſtle treats them, and reproves them again and again, for their being too Legal, too Moſaical: Ye are fallen from Grace, ſaith he: My little children of whom I trav… in birth again, till Chriſt be formed in you. Ye are ſo much for Moſes, and the Law, that I travel in birth again, till Chriſt be formed in you.
As there was a mixture of the Goſpel in the time of the Law; ſo there may be too great a mixture of the Law in the times of the Goſpel.
And I pray what think you, Are there not very many that live under the Goſpel, in whom ſin reigns? Yes, many live under the Goſpel in whom ſin reigns: And ſaith the Apoſtle, Let not ſin reign in your mortal bodies, for ye are not under the Law, but under Grace. If you be under the Law, then ſin will reign in you: And what's the reaſon that ſin reigns in many that live under the Goſpel, but becauſe they are under the Law. As there were two in A…rahams houſe, the Bond-woman, and the Free-woman, Hagar and Sarah. So in theſe Goſpel Times, there will be ſome that ſhall be freely for the Grace of God, and the Covenant of Grace; ſome again, that will turn in to the Covenant of works, and be Legal and Moſaical.
And, If that we be Legal and Moſaical in theſe Goſpel times, we ſhall be more L…gal, …nd more Moſaical than before. As when a Servant was bound, and the year of freedom came, and he might go free, and would not, then his ear was bor'd, and he was to be a ſervant for ever: So now; for what is our Goſpel time, but a time of Spiritual freedom: And if men will be ſervants ſtill, and under the Law ſtill, their ears are bor'd, and they are more Moſaical and more Legal than before.
But friends, This ought not to be: for you know what the Lord ſaith from Heaven concerning Chriſt, Hear ye him. Once, in the 3d. of Matth. ye have thoſe words from Heaven over Chriſt, This is my beloved Son in whom I am well pleaſed. And a ſecond time ye have thoſe words at the Transfiguration, in the 17 of Matth. 5. This is my beloved Son, in whom I am well pleaſed, hear ye him. — Why are thoſe words (hear ye him) added here? In the 3d. of Matth. theſe words are not added, but only thus; This is my beloved Son, in whom I am well pleaſed. There 'tis not ſaid, hear ye him, but in the 17 of Matth. 'tis ſaid, This is my beloved Son, in whom I am well pleaſed, hear ye him.— Why is hear ye him added here?— Why, if you look into the former verſe, ye find, Peter anſwered and ſaid unto Jeſus, Lord, it is good for us to be here; if thou wilt, let us make here three Tabernacles, one for Thee, and one for Moſes, and one for Elias. Moſes gave out the Law,— and Elias reſtored the Law: now they being preſent; now comes the voice, hear ye him: That is, not Moſes, not Elias, but now hear ye him, in oppoſition to Moſes, in oppoſition unto Elias, hear ye him.
And if you look into the 7th. of the Rom. you ſhall find that now in theſe Goſpel times, we are to be dead unto the Law; which the Apoſtle clears by a very great ſimilitude: Saith he, Know ye not Brethren, how that the Law hath dominion over a man as long as he liveth: For the woman which hath an husband, is bound by the Law to her Husband, ſo long as he liveth; but if the Husband be dead, ſhe is looſed from the law of her Husband: So then, if while her husband liveth, ſhe be married to another man, ſhe ſhall be called an Adultereſs; but if her husband be dead, ſhe is free from that Law; ſo that ſhe is no Adultereſs, though ſhe be married to another man: Wherefore, my Brethren, ye alſo are become dead to the Luw, by the body of Chriſt, that ye ſhould be marryed to another, even to him who is raiſed from the dead, that we ſhould bring forth fruit unto God.
Ye are married to another, therefore ye are dead to the Law— dead, how dead?— why, ye are freed from the Law; he expreſſes it ſo elſewhere, freed from the Law— How ſo? What are we freed from the Commandment of the Law? From the precept of the Law?— No, ſaith the Apoſtle: The Commandment is h…ly, and juſt, and good— How then are we freed from the Law?
Why, you are free from the Vail of the Law, 2 Cor. 3. And you are free from the Dominion of the Law: Ye are not under the Law, but under Grace, Rom. 6.
And ye are free from the Pedagogy of the Law, the Law is not your School-maſter to bring to Chriſt, Gal. 3.
And ye are free from the Covenant of the Law, as a Covenant. And thus are ye in theſe Goſpel times, dead to the Law, and free: But now though we are thus dead, and be thus free, yet poſſibly a man may be too Legal in theſe Goſpel times, That's the Second.
3. But then thirdly, When may a man be ſaid to be Legal, or Moſaical, in oppoſition to this Mediator, Jeſus the Mediator of the New Covenant? And when may a man be ſaid to be Evangelical in oppoſition to Moſes, the Mediator of the Old Covenant? Or, in ſhort, What is the Way and Spirit of the Old, and of the New Teſtament, and wherein do they differ?
Firſt of all, An Old Teſtament legal Spirit, is a ſervile ſpirit, that ſerveth God upon the account of wages, or reward; moſtly, chiefly, or onelyonly. An Evangelical Goſpel ſpirit, is a Filial ſpirit. Moſes therefore the Head of that Covenant, is called a Servant; and Jeſus the Head of this Covenant, is called a Son: Moſes as a Servant, Chriſt as a Son, Heb. 3. And if you look into Rom. 8. you ſhall find its ſaid there by way of difference: For ye have not received the Spirit of Bondage again unto fear: So you read it, but the words are foreign, ye have not received the ſpirit of Servitude again, or a ſervile Spirit, or the ſpirit of Servants: But ye have received the Spirit of Adoption, whereby we cry, Abba Father.— Compare this with Gal. 4. and you ſhall ſee the oppoſition doth not lie between the Spirit of Adoption, and Bondage, but Servitude, v. 6. Becauſe ye are Sons, God hath ſent forth the Spirit of his Son into your hearts, crying A…ba F…ther; wherefore thou art no more a Servant, but a Son. In the 1. verſe, Now I ſay, that the heir, as long as he is a Child, differeth nothing from a Servant, though he be Lord of all; but is under Tutors and Governours, until the time appointed of the Father. But when the fulneſs of the time was come, God ſent forth his Son made of a Women, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons: And becauſe ye are Sons, God hath ſent forth the Spirit of his Son into y…ur hear…s, crying, Abba Father; wherefore thou art n… m…re a Serv nt. So that it is a ſervile ſpirit, and the ſpirit of a ſervant, that is here oppoſed to this Adoption: And would you know the difference between the ſpirit of a Servant, and the ſpirit of a Son?
Why, a Servant ſerves for wages, and a Son ſerves out of love and duty: And are there not many in theſe times of the Goſpel, that do ſerve God onelyonly, or m…ſtly, upon the account of wages and reward. Ye know what men ordinarily ſay, What need ye be ſo ſtrict in your life, you may go to Heaven with leſs ado. So then it ſeems, 'tis Heaven that is their meaſure of obedience— Why— becauſe men are legal, and ſerve God upon the account of wages: 'Tis Heaven, and Reward, and Wages, that's the buſineſs. Why, becauſe men are legal.
I grant, It is lawful to have an eye to the recompence of Reward, Chriſt himſelf had. All love of reward is not Mercenary: But for a man to ſerve God, moſtly, chiefly, onelyonly, upon the account of wages, and for reward, this is plainly Legal. A man of a Goſpel ſpirit, knows that he lives upon a better Purſe, than all his own earnings can amount unto. But,
2. A legal Spirit, alſo is a fearing Spirit, put on rather by the Threatning, than by the Promiſe; a Goſpel ſpirit rather by the promiſe than the threatning. In the times of the Old Teſtament, the Threatning reigned: And, if you look into Deuteronomy, you ſhall find that when Moſes the Mediator of the Old Covenant, preached and declared the mind of God unto the people, he begins with Curſes, and Threatnings, Deut. 27. They were upon two Hills. and v. 14. The Levites ſhall ſpeak, and ſay unto all the men of Iſrael, with a loud voice; Curſed be the man that maketh any Graven or Molten Image, an abomination unto the Lord. Curſed be he that ſetteth …eight by his Father, or his Mother: And, Curſed be he that removeth his Neighbours Land-mark, and ſo he goes on with Curſes. In the 28. Chap. then comes the bleſſings: It ſhall come to paſs if thou ſhalt hearken diligently unto the voice …f the Lord thy God, to obſerve and do to all his Commandments, which I command thee this day; That the Lord thy God will ſet thee on High, above all Nations of the Earth; and all theſe bleſſings ſhall come on thee, and overtake thee. Bleſſed ſhalt thou be in the City, and bleſſed ſhalt thou be in the Field; bleſſed ſhall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy Cattel, the increaſe of thy Kine, and the flocks of thy Sheep. Mark how the Bleſſing comes after. Firſt comes the Curſe, when Moſes the Mediator of the Old Covenant preached.— But now look into the 5th. of Matth. and ye find that when Jeſus the Mediator of the New Covenant comes to preach, that he begins with Bleſſing. Bleſſed are the poor in ſpirit, and bl…ſſed are the meek, and bleſſed are thoſe that hunger and thirſt after Righteouſneſs, and bleſſed, and bleſſed. Firſt comes the bleſſing, and then afterwards in the following part of the Chapter comes the Law, and the curſe. And if you look into this Scripture, you find the difference alſo: for ſaith the Apoſtle here, We are not come unto the Mount that might be touched, that burned with fire, nor unto blackneſs, and darkneſs, and tempeſt, and the ſound of a Trumpet, and the voice of words which they could not endure, ſo terrible was the ſight thereof: But ye are come to mount Sion. Would you know the difference between the diſpenſations? the one is terrible, the other comfortable. — The one is fearing, and the other comforting: Look in the 10th. of Rom. The Apoſtle there alſo makes the difference between the Spirit of the Law and the Goſpel. Moſes (ſaith he, v. 5.) deſcribeth the Righteouſneſs which is of the Law, that the man which doth thoſe things, ſhall live by them. Do, and live: but at the 6. verſe, The Righteouſneſs which is of Faith, ſpeaketh on this wiſe, Say not in thine heart, who ſhall aſcend into Heaven; that is, to bring Chriſt down from above, or who ſhall deſcend into the deep. But what ſaith it, The Word is nigh thee, even in thy mouth, and in thy heart. The Righteouſneſs which is of Faith ſpeaketh on this wiſe; ſay not in thine heart who ſhall aſcend into Heaven: It don't hold the ſoul in ſuſpence and anxiety, and fear, and trouble. Chriſt hath aſcended, and Chriſt hath deſcended.
Queſt. But you will ſay, May not a man that is of a Goſpel ſpirit, and that is come to Jeſus the Mediator of the New Covenant, be full of fears? May not a good and gratious ſoul be full of fears about his condition?
Anſw. I anſwer, He may; but his fears do ariſe from the weakneſs of his Adherence and Faith. The other's fears do rather ariſe from the weakneſs of the ground he ſtands upon. As for example: Two men are affraid of drowning; one ſtands upon a Rock, and he is affraid of being drown'd; the other ſtands upon a Quick-ſand, and he's affraid of being drown'd; both are affraid: He that ſtands upon a Rock, is affraid of drowning, why, becauſe he is affraid he ſhall be waſht off: His fear ariſes from the weakneſs of his Adherence: But the other's fear ariſes from the unſoundneſs of the ground he ſtands upon, for it is upon a Quick-ſand. So here, are two fears: a gracious Goſpel-heart fears, and a Legaliſt fears. One fears from the weakneſs of his Adherence; I am upon the Rock, but I am affraid I ſhall be waſht off: But the other's fears ariſe from the weakneſs of the ground he ſtands upon; he ſtands upon the Quick-ſand, upon his own duties, and his own works; ſo that a legal Spirit is a fearing Spirit: He is put on rather by the Threatnings, than the Promiſe: The other by the Promiſe, rather than the Threatning. The one is kept from evil by his delight in good, and the other is put on to good by his fear of evil: That's the ſecond.
3. In the times of the Old Teſtament, they did very much meaſure the love of God by outward things: For the Promiſes (as you know) then were moſtly concerning Temporal things; and ſo they meaſured the love of God much by thoſe outward things. But now in the times of the New Teſtament, our Promiſes are moſtly ſpiritual, and therefore a New Teſtament ſpirit, meaſures the love of God moſt by Spiritual things, and not by theſe outward things.
4. A legal Old Teſtament ſpirit, trades much, or moſt, or altogether, with conditional Promiſes; for the Old Covenant Promiſes were moſt conditional, and ran conditionally: But now when God promiſes the New Covenant, he gives out an abſolute Promiſe; and therefore a New Teſtament ſpirit trades much with abſolute promiſes. For he knows (and you may know) that though a promiſe be conditional, the Lord hath promiſed the very condition in another Scripture, and that without a condition. And he knows (and you may know) that when God gives a promiſe with an Oath, though the promiſe do run conditionally, it ſhall be fulfilled abſolutely.
5. In the time of the Old Teſtament, they came unto Chriſt by the promiſe, for Chriſt was not yet come, but promiſed: But now in the times of the New Teſtament, we come firſt to Chriſt, and ſo unto the Promiſe; for all the Promiſes are Yea, and Amen in Chriſt.
6. In the time of the Old Teſtament, they came unto Chriſt by the Law, and, without the Law they might not come to Chriſt: For the Law was a School-maſter for to bring to Chriſt. But now in the time of the New Teſtament, The Law is not our School-maſter for to bring to Chriſt. And though ſeldome any go to Heaven, but come by the gates of Hell; And ſeldome men do come to Chriſt now, but they have ſome workings of the Law firſt: Yet notwithſtanding, if I will lay a neceſſity upon ſuch a precedency of a legal work, before I do come to Chriſt, then I am too legal.
7. In the times of the Old Teſtament, men did then upon any great diſcovery of God, flie from God; as when God gave out the Law, they fled from God: And when Chriſt did a great work before Peter, Lord (ſaith he) depart from me, for I am a ſinful man: But now in the Goſpel, the greater the diſcovery is, the more a Goſpel Spirit doth draw near to God: Oh, 'tis good for me to be here! ſaith he.
8. The time of the Old Teſtament, was a time of the Letter: And therefore if a man of a legal ſpirit, can but perform his duty according to the Letter of the Commandment, he is ſatisfied. But the times of the New Teſtament, are the times of the Spirit: We are not Miniſters of the Letter, but of the Spirit: And therefore a Goſpel ſpirit, though he can perform his duty according to the Letter of the Command; yet if he don't attain the ſpirit in it, he is unſatisfied.
9. To ſay no more in it but this: In the times of the Old Teſtament God ſpake by Viſions, and Dreams, and Signs: But now in theſe latter days, he hath ſpoken by his Son; and we have a more ſure word of Propheſie, whereunto we do well that we take heed. So that thus you ſee that there is a difference, and what the difference is between the way of the Old, and New Teſtament, between an Old Teſtament, and a New Teſtament ſpirit.
F…urthly, But then 4ly. Suppoſe now that I have recourſe too much to M…ſes in theſe Goſpel times, and not enough unto Jeſus the Mediator of the New Covenant; Suppoſe I be legal in theſe Goſpel times, is there any great danger in it?
Much, very much: And I pray conſider it, that we may be all found upon Goſpel ground, in this Goſpel day. Danger, I ſay, much. For,
I. The more legal you are in Goſpel times, the more ſinful you will be, and the leſs able for to live unto God.
1. The more ſinful you will be: For ſaith the Apoſtle, Let not ſin reign in your mortal body, for ye are not under the Law, but under Grace.
And the leſs able you will be to live unto God: For ſaith the Apoſtle, Gal. 2.19. I through the Law, am dead to the Law, that I might live unto God. Till ye be dead unto the Law, you will never live unto God; and in the Rom. 7. Ye are become dead to the Law, by the body of Chriſt, that ye ſhould be married to another, even to him, who is raiſed from the dead, that we ſhould bring forth fruit untr God. Dead unto the Law, That ye may bring forth fruit unto God: Never think of bringing forth fruit unto God, while you are upon a legal ground, and come not off fully to Jeſus the Mediator of the New Covenant.— 'Tis obſerved, that the Law was given out twice in Tables of Stone. And the firſt time that they were given out, God did cut out the Tables of Stone, and he himſelf did write the Law with his own Finger in thoſe Tables. The ſecond time Moſes cut out the Tables of Stone, and Moſes wrote the words of the Commandment upon thoſe Tables. In the 34. of Exod. Hew thee two Tables of Stone, like unto the firſt, ſaith God: Well, ſo he did: at the 28. v. And he wrote upon the Tables, the words of the Covenant, the Ten Commandments. The firſt Tables were of Gods own making, and the writing was of Gods own Finger: The ſecond Tables were of Moſes framing, and Moſes writing, and yet the firſt were broken, the ſecond kept.— What ſhould be the Reaſon? One would think that the firſt Tables ſhould have been kept as a holy thing, rather then the ſecond; but the firſt were broken, and the ſecond kept— why— For a good reaſon, ſaith Auſtine, becauſe when the Commandment was given in the firſt Tables, then God appeared in a dreadful way, with Thundring and Lightning: When God gave out the Commandments again; the Lord appeared in a way of Grace: The Lord proclaimed unto Moſes, Exod 34. The Lord, the Lord God, merciful and gracious, long-ſuffering, and abundant in goodneſs and truth, keeping mercy for thouſands. Thus God proclaimes himſelf as a gracious and merciful God, and when the Law comes out now, 'tis kept. No ſuch way to keep the Commandments of the Law, as from the conſideration of the free grace and mercy of God. When the Law comes out with a Goſpel hand, I then it's kept, and the Commandment not broken. So that I ſay, the more Legal you are, the more ſinful you will be, and the leſs able you will be for to live unto God.
2. The more Legal you are, the more oppoſite you are to your own aſſurance; to a full ſetled aſſurance of your intereſt in God and Chriſt: We have not received the Spirit of bondage (you read it,) again to fear; but the Spirit of Adoption, whereby we cry, Abba, Father. Aſſurance is a work of the Comforter; but the Spirit of ſervitude, 'tis oppoſite to the Spirit of Adoption, whereby we cry, Abba, Father; 'tis a great Enemy unto true aſſurance. Now is it not a miſerable thing for a man or woman to be always fluctuating, and never to have aſſurance ſetled: The more Legal you are, the more oppoſite to your own aſſurance: But,
3. Though you do ſerve and worſhip the true God, yet if you worſhip him in a Legal way, your worſhip will be Antichriſtian — For what's Antichriſt, and who is Antichriſt? — The Apoſtle John tells you in the 1 Epiſt. 4.3. Every Spirit that confeſſeth not that Jeſus Chriſt is come in the fleſh, is not of God; and this is that Spirit of Antichriſt, whereof you have heard that it ſhould come.
But ſhall Antichriſt deny Chriſt to be come in the fleſh in ſo many terms? No,
He ſhall not deny the Incarnation of Chriſt; for, he ſhall ſit in the Temple of God.
How then ſhall Antichriſt deny Chriſt to be come …n the fleſh?
He ſhall ſet up ſuch a Worſhip as was before Chriſt came in the fleſh.
As in the time of the Old Teſtament before Chriſt came in the fleſh, there was an outward, glorious, and a pompous Worſhip; ſo ſhall Antichriſt have.
As in the time of the Old Teſtament before Chriſt came in the fleſh, there was a Temple, and a great Cathedral; ſo ſhall Antichriſt have.
As in the time of the Old Teſtament before Chriſt came in the fleſh, there was a High-Prieſt, and Prieſts, and Levites; ſo ſhall Antichriſt have.
As in the time of the Old Teſtament before Chriſt came in the fleſh, there were Copes, and Ephods, and Linnen Coats; ſo ſhall Antichriſt have.
As in the time of the Old Teſtament before Chriſt came in the fleſh, there were Candles, and Tapers, and Muſick in the Temple; ſo ſhall Antichr…ſt have.
As in the times of the Old Teſtament befo e Chriſt came in the fleſh, there were Altars; ſo ſhall Antichriſt have.
And as in the time of the Old Teſtament before Chriſt came in the fleſh, here were Sacrifices; ſo ſhall Antichriſt have his unbloody Sacrifices.
As then, they turned into a Covenant of Works, ſo ſhall Antichriſt alſo do. Thus, the more Legal, and of an Old Teſtament ſtamp, your Worſh…p is, the more Antichriſtian 'tis. Now is it not a dangerous thing to have our Worſhip Antich…iſtian Worſhip in theſe Goſpel-dayes?
4. But again, The Apoſtle Paul tells us, That th… Inheritance is not to the Bond-woman: there wer… two Women in A…rahams houſe, Hagar the Bond-woman, and Sarah the Free-woman; and theſe wer… Types of the Law and the Goſpel, ſaith the Apoſtle▪ The Inheritance is not to the Bondwoman, caſt he out; but the Inheritance is to the Free-woman, an… to her Children: So then, the Inheritance is not … the Legaliſt; no, the Inheritance is to the Free-woman.
5. Yea Friends, what is this, but a plain Apoſtaſie, or that which tends to Apoſtaſie; now after we profeſs we are come to Jeſus, the Mediator of the New Covenant; to have recourſe to Moſes, the Mediator of the Old Covenant? All fleſh is graſs, and withereth; but the Word of the Lord endures for ever — and with that— The Goſpel that I preached unto you, that will hold (ſaith he.) Whoſe houſe ye are, ſaith the Apoſtle, if ye hold faſt the confidence of your rejoycing ſtedf…ſt unto the end.— Whe…e lies our confidence but in Jeſus, the Mediator of the New Covenant? yea, ſaith the Apoſtle to the Legal Galatians, Ye are fallen from grace; becauſe they we…e returned to Moſes, and had recourſe to Moſes. O what a dangerous thing then is it for a man to be Legal in theſe Goſpel-times?
Object. But yet, May not poſſibly a godly, truly gracious Soul, be too Legal, even in theſe Goſpel-times?
Anſw. Poſſibly he may; for as there is no Duty which a good man doth perform, but a wicked man may perform the ſame for one Act; ſo there is no ſin that a wicked man doth commit, but a godly man may commit the ſame for one Act; and therefore this of Legality he may fall into as well as others.
Yet let me tell you this, Though a good and gracious Soul may be overgrown with Legality too much, yet he is very ſenſible of his own Legality; a meer Legaliſt is not, he thinks it ſtrange that we ſpeak of a Legal Spirit in a Goſpel-time.
And though a good man may be too much overgrown, be too Legal, and too Moſaical; yet notwithſtanding he doth not, he cannot, wiſh that there were no Law, becauſe the Law is written in his heart; another that is under the power of the Law, could wiſh with all his Soul, that there were no Law, becauſe he is under the power of it.
Again, Though a good man may be too much overgrown with Legality, yet he doth moſt ſavour the things of the Goſpel, ſpiritual things: For every man is according to what he ſavours. Three men come to a Sermon — One's an Affectionate man — Another an Expreſſionate man, a man of parts — Another a Spiritual man; and the Preacher hath (it may be) all three. He hath Affection, he hath Expreſſion, he hath Spiritual matter: The Affectionate man is moſt taken with the Affectionate part: The Expreſſioniſt, and the man of parts, is moſt taken with the Expreſſions of the Sermon; and there he hangs, ſuch and ſuch rare Expreſſions there were — But the Spiritual man is moſt taken with the Spiritual matter of the Sermon; for every man is according to the things that he ſavours. Now, I ſay, a good man, though he may be overgrown with Legality, yet he ſavours ſpiritual and Goſpel-things moſt.
And then again, Though a good man may be too Legal, yet notwithſtanding, he don't, he cannot, oppoſe thoſe that are Spiritual, and Evangelical, and of a Goſpel Spirit. Though a ſpark of fire be not ſo great as the flame, it will not oppoſe the flame; and though a good man be too Legal, he will not oppoſe and perſecute them that are Evangelical, a Legaliſt will; ſaith the Apoſtle, But the Son of the Bond-woman, perſecuted the S…n of the Free-woman. And truly, the more Legal we are, the more we are apt for to perſecute. So that thus then we ſee what a dangerous thing it is to be Legal and Moſaical in theſe Goſpel times.
But Fifthly, What ſhall we then do, that we may ſtand clear from Moſes, and come off clearly unto Jeſus, the Mediator of the New Covenant?
This I muſt ſpeak unto: only by the way, give me leave to ſay three or four things unto you.
Firſt, If we are not come to Moſes, the Mediator of the Old Covenant, but unto Jeſus, the Mediator of the New; What a bleſſed, and happy condition are all the Saints in now in theſe Goſpel-times? It was a comfortable thing for the Jews to have Moſes with them, that Mediator, that upon all occaſions he might interpoſe between God and them. But alas, what was that Moſes, to this Jeſus, this Mediator of ours. Though Moſes was the Mediator of the Old Teſtament, and did ſtand between God and the People: Yet
1. He was but a Typical Mediator; and therefore look how much the thing Typified goes beyond the type, the ſubſtance goes beyond the ſhadow: ſo much doth our Mediator go beyond theirs.
2. Again, Though Moſes was a Mediator between God and them, yet he was but meer man; but J ſus the Mediator of the New Covenant, is God and man; very God, and very man. In Rom. 9.5. Wh…ſe are the Fathers, and of whom, as concerning the fleſh, Chriſt came, there's his Manhood. Who is over all, God bleſſed for ever, Amen. God, truly, not nuncupatively; truly God, and truly man.
3. Again, Though Moſes was a Mediator, and did ſtand between God and them in the time of the Old Teſtament, yet notwithſtanding he was unwilling to undertake the work: Send by whom thou wilt, ſaith he: But now this our Jeſus ſaith, Lo, I come, I delight to do thy Will.
4. Again, Though Moſes was a Mediator then between God and them, and ſtood between God and them; yet he was not able to do that work of mediation perfectly: I am not Eloquent, ſaith he; and I am not able to bear all this people, ſaith he: But now ſaith Jeſus, He hath given me the Tongue of the Learned, that I may adminiſter a word in due ſeaſon, to them that are weary: He hath born us, and he hath born our griefs.
5. Again, Though Moſes ſtood between God and them, and was a Mediator between God and them, and did ſometimes make an Attonement, as in the ca…e of the Golden Calf, when they had ſinned; yet notw…thſtanding, he deſtroyed th…ee thouſand of them: Peradven…ure, ſaith he, (after he had done it) I ſhall m…ke an Attonement for your ſin, Exod. 32.…0. And he ſteps in to God for them: And the L…rd ſaid unto Moſes, whoſoever hath ſinned againſt me, him will I blot ou… of my Book: and, I have heard thee, ſaith he; neverthe…eſs, in the day when I viſit, I will viſit their ſin upon them. Now Jeſus, he makes an Attonement, ſlays none, neither doth God the Father make any reſerve with him, he freely forgives thoſe that he makes Attonement for, all at once without any reſerves, or after reckonings.
6. Again, Though Moſes was a mediator of the Old Covenant, ſtood between God and the people, yet notw…thſtanding he is dead; he did Intercede, but he is dead, and Intercedes no more: But Jeſus the Med…ator of the New Covenant, he ever liveth to make Interceſſion.
7. And though Moſes was a mediator between God and them ſtood between God and them; Yet they were not able to behold his face, after he had been in the Mount, but a Vail was put upon it: But now as for Jeſus, We ſaw his glory, as the glory of the onelyonly begotten of the Father. And, We all with open face behold as in a glaſs, the glory of the Lord. What a glorious Mediator have we now? What a bleſſed condition hath God brought his people to now? Friends, will you not be thankful for this Mediator, will ye return to Moſes now; what, having ſuch a Mediator, will ye now return to Moſes, and be legal now? Conſider what a bleſſed ſtate ye are now brought unto.
2. But ſecondly, If we are now come unto Jeſus the Mediator of the New Covenant, and not unto Moſes: Why then ſhould we go to men for the Worſhip of God, and for the Ordinances of God? What, may we not have recourſe to Moſes, and ſhall we have recourſe to men? Moſes ſpake from God, and ſpake the words of God unto the people; and, may we not have recourſe now to Moſes for the Ordinances, and Worſhip, and ſhall we have recourſe to men for our Worſhip, and Ordinances? As Gerſom out of Auſtine obſerves: One commandment from a fellow-ſervant, is more burthenſome then a hundred from the Maſter; and Moſes ſpake the words of God: If Moſes Tool doth defile our Chriſtian Altar, how much more doth the Tool of man defile our Altar? That's the ſecond.
3. If we be now come unto Jeſus the Mediator of the New Covenant, why then ſhould we deſpair of any, and not go to God for the worſt of men, for we are come to Jeſus, the Mediator of the New Covenant. Mark, how i'ts brought in, 1 Tim. 2.5. There is one God, and one Mediator between God and man, the man Chriſt Jeſus.— What then? I exhort therefore that Supplications, Prayers, and Interceſſions, be made for all men: For Kings. Even for Nero, a perſecutor. — Why? For there is one God and one Mediator between God and man, the man Chriſt Jeſus: And therefore you may go to God for the worſt of men, For there is one Mediator between God and man, the man Chriſt Jeſus. Three ſorts there are that do greedily ſnatch at this Scripture.— The Socinian,— and the Arminian,— and the Papiſt.
The Socinian thinks that here is ſomething for him againſt the Deity of Chriſt, becauſe 'tis ſaid, the man Chriſt Jeſus. Whereas in the 3d. verſe, it is ſaid, this is good and acceptable in the ſight of God our Saviour.
The Arminian thinks there's ſome ground here for his Univerſal Redemption: For it's ſaid, There is one Mediator between God and man, the man Chriſt Jeſus, who gave himſelf a ranſome for ALL: Whereas the Apoſtle here doth explain himſelf, what he means by this All; that is, all, both Iews, and Gentiles: For ſaith he in the next verſe, Whereunto I am ordained a Preacher, and an Apoſtle, a Teacher of the Gentiles, in Faith and Verity: Explaining his word All, to be meant both Iews and Gentiles.
The Papiſts alſo think they have ſomething here for their Opinion, who hold that Chriſt is our Mediator onelyonly according to his humane Nature: For it's ſaid, the man Chriſt Ieſus. But if we obſerve how theſe words are brought in; we find, it is an incouragement to pray for the worſt of men.—Why— for there is one God, and one Mediator between God and men, the man Chriſt Jeſus. Be not diſcouraged, go to God for the worſt of men, for there is one Mediator between God and men, the man Chriſt Jeſus.
4. But then fourthly, If we are come unto Jeſus the Mediator of the New Covenant, why then, why ſhould you not come to Jeſus? If you be come, why ſhould you not come? That is, if you be come in regard of your ſtate, why ſhould you not come in regard of act, in a way of believing. You are come unto him in regard of your ſtate; why ſhould you not come unto him in regard of your faith, come unto him in a way of believing. Some think, oh 'tis preſumption to come to Chriſt, and to believe and lay hold on Chriſt: But friends, 'Tis no preſumption for any man to do that act, that is ſutable to his ſtate; 'tis no preſumption to act according to my ſtate that God hath brought me to: Now this is our ſtate; in regard of ſtate, we are come to Jeſus, and therefore why ſhould we not come to Jeſus alſo in a way of believing. Eſpecially ſeeing he hath ſaid, Thoſe that come unto me, I will in no wiſe caſt out.
5. If we be come unto Jeſus the Mediator of the New Covenant, and not unto Moſes: Why then ſhould we not all ſtand clear from Moſes, and come fully off to Jeſus, the Mediator of the New Covenant?
But you will ſay, What ſhould we do that we may be found upon Goſpel grounds, with a Goſpel Spirit. I confeſs I have been too legal; legal in my performances, legal in my obedience, legal in the matter of my comfort; what ſhould I do now that I may ſtand clear from Moſes, and come fully off to Jeſus this Mediator of the New Covenant.
1. Improve all your former legal workings and fears, unto your dying to them; improve them ſo as by them, to die to them. Many it may be of you here, have been under legal workings, and terrors: Either you have, or you have not; if you have not been under any legal workings or terror, thou art one of a hundred.
If you have, why ſhould you not improve thoſe legal workings, ſo as by them, to die unto them: ſaith Paul, I through the Law, am dead unto the Law.— VVhat's that?— I through the Law, am dead unto the Law, that I might live unto God. I through affliction, am dead unto my affliction.— I through the diſappointment of Friends, am dead unto my Friends.— I through ſin, am dead unto my ſin.— I through the Law, and the terrors of the Law, am dead unto the Law. Now then, Improve your former terrors, ſo as by them to die unto them. You have been under them: I, but have you improved them, have you ſo improved them, as thereby for to die unto them?
2. Obſerve what thoſe things are that are commanded by Moſes, in the Old-Teſtament, and go unto Jeſus the Mediator of the New Teſtament, for grace to perform them. There is nothing commanded in the Old Teſtament, but it's promiſed in the New. There is nothing commanded by Moſes in the Old Teſtament, but Chriſt the Mediator of the New Teſtament, is ingaged to perform it for you, and to give you grace to do it: The Law commands, and Grace helps: The Law was given by Moſes, but Grace and Truth, comes by Jeſus Chriſt. Obſerve therefore, what that is that is commanded by Moſes in the Old, and go to Jeſus the Mediator of the New, for Grace and Strength to do the ſame.
3. Then be ſure that you ſtand when the Spirit breathes: Now the Spirit brea…hes— in the pure and clean preaching of the Goſpel: Received ye the Spirit by the works of the Law, or by the hearing of Faith? VVould you be brought off from Moſes, and ſtand clear from Moſes; chooſe to ſtand under ſuch a Preaching, where the Spirit breathes, and that's a Goſpel Preaching.
4. Then put your ſelves upon the ſtream of the free Grace of God, without having any foot on your own bottom: Some men will learn to ſwim, and they are loth to lean themſelves upon the ſtream of the water, but keep a foot at the bottom; and they never learn to ſwim, till they take up the foot: Some would fain be Evangelical, but they cannot lean themſelves upon the ſtream of Grace, but keep a foot at the bottom ſtill, upon ſome thing of their own.
Some there are that do, and work, and when they can work no further, then they eke it out with Chriſt's Mediation. So indeed they make the Mediation of Chriſt but an Eekment to their own working: But away with theſe Eekments: Oh, let Chriſt be all, let Chriſt be all! And therefore,
5. Study much the body of Jeſus, and the allſufficiencie of the Mediation of this Jeſus the Mediator of the Covenant: The ſight of Gods Alſufficiencie, will draw one off from the Creature: And the ſight of the Alſufficiencie of the Mediation of Chriſt, will draw one off from Moſes. Put thy ſelf often unto this Disjunction: Come O my ſoul, either there is enough in the Mediation of Jeſus, or not: If not enough, why do I go unto Chriſt at all; if there be enough, why ſhould I not ſtand clear from Moſes, and upon pure Goſpel ground? Thus therefore do.
Queſt. But, Suppoſe I have come to Jeſus the Mediator of the New Covenant, what ſhould I do that I may walk up unto this condition? What ſhould I do, and how ſhould I ſo walk, as one that is indeed come unto Jeſus, the Mediator of the Covenant; that yet I may ſtand upon Goſpel ground, and not touch at all upon Moſes?
Anſw. Firſt, If you be indeed come unto Jeſus, this Mediator of the New Covenant, and would walk ſutably thereunto: VVhy then, ſhould you not ſtill throng and preſs after the Appointments, Inſtitutions, and Ordinances of Jeſus? The Law and the Prophets were untill John, but from John the Baptiſt, the Kingdom of Heaven ſuffers violence; that was ſutable to the Goſpel.— And what was the ſuffering violence, but peoples preſſing after the Goſpel: So now, to preſs after the Kingdom of Heaven, ſuites with a Goſpel ſtate; to preſs after the Ordinances, and Appointments of Jeſus, ſuites with a Goſpel ſta…e.
But ſecondly, Labour more and more for to know your Chriſtian …iberty, in Conjunction with ſtrictneſs of life. Some there are that are very ſtrict in their lives, but they don't know their Chriſtian l…berty; ſome again know their Chriſtian liberty, yet abate in their ſtrictneſs of life: But bleſſed is that knowledge of our Chriſtian liberty, that is in conjunction with more ſtrictneſs of life. Oh bleſſed! bleſſed is that knowledge of our Chriſtian liberty, where ſtrictneſs of life, and holineſs, grow up together with it. Therefore I ſay, labour more and more to know your Chriſtian liberty in conjunction with ſtrictneſs, and holineſs of life, this ſuites a Goſpel ſtate; then ſhall you do as thoſe that are come unto Jeſus. But then,
Thirdly, In regard of your Faith: Be ſure that you cloſe with Chriſt himſelf, the abſolute Promiſe; and live in continual dependence upon Chriſt, this Jeſus, this Mediator. For as living upon an old Stock, and a Stock received, ſuited with a covenant of works: So living in continual dependence upon Jeſus for freſh Grace, ſuites with this covenant of Grace whereof he is Mediator.
Fourthly, In regard of your repentance and ſorrow for ſin, the more your hearts do melt, and thaw under ſenſe of love, that you have ſin'd againſt God: For the Law rends and tears; but the Goſpel melts and thaws.— The more that you grieve for ſin, and rejoyce in God together.— The more you grieve for ſin that is pardoned, and becauſe 'tis pardoned: For a legal Spirit grieves for ſin, onelyonly that it may be pardoned; but a Goſpel ſpirit becauſe it is pardoned.— And the more you grieve for ſins that are ſecret, the ſins of your ſpirits, eſpecially unbelief: For ſaith Chriſt, I ſay unto you, he that locketh upon a woman, &c. The more I ſay you are found doing theſe things in reference to your Repentance, the more your Repentance ſuits with the Goſpel, and with a Goſpel ſtate. And then,
Fifthly, As to the matter of your Obedience.
1. The more gracious you are upon the account of Grace, the more Evangelical. And,
2. The more free you are in your actings towards God, the more Evagelical; thoſe that Jeſus makes free, are free indeed.— Free— Not from duty, but free in duty; free from ſin, but not free to ſin: A legal Spirit is reſtrained from evil, and conſtrained to good. Labour to be free in all your actings towards God. And,
3. Then again, The more you are conformed unto God the Father who hath given you this Mediator, and to Jeſus this Mediator; the more Evangelical you are, and the more you ſuite with this Goſpel ſtate unto which you are come.— Now a man is conformed unto God the Father, when he doth good to men for evil; Bleſs them that curſe you, ſo ſhall ye be the children of your Father.— Then a man is conformed to Jeſus this Mediator, when his life is inammeled with Meekneſs, and Humility; Learn of me, ſaith Chriſt, for I am meek and lowly. Friends, the Law frets, and the Goſpel ſweetens.
4. And then, In caſe that you have to deal with the things of the w…rld: The more you are eſtranged from the world by Faith, and can forſake the things thereof for Chriſt, and his Wayes, and Truth, bearing witneſs to his Truth and wayes; the more you comply and comport with a Goſpel ſtate: If thou wilt be perfect, ſaith Chriſt to that Legaliſt, go and ſell all that thou haſt, and come and follow me, and thou ſhalt have treaſure in Heaven. And,
In caſe that you meet with ſufferings, look upon all your ſufferings as part of Chriſts purchaſe for you: Your ſufferings are your ſervants; for all things are yours; for you are Chriſts, who is the Head of the Covenant.
And in caſe that you are under any ſpiritual deſertion, Then praiſe God for his love to Jeſus, when you cannot praiſe God for his love to you: A true Goſpel ſpirit, will praiſe God the Father for his love to Chriſt his Son, when he cannot praiſe God for his love to himſelf, becauſe he wants aſſurance.
Again, if you would yet walk up unto this condition of the Goſpel (whereunto now we are come) then whatſoever you do, be ſure that you do it upon Goſpel Principles: Principles of Love, principles of Thankfulneſs, principles of Ingenuity: Principles are the ſprings of Actions: If your principles be Evangelical, your actions will be Evangelical; if your principles be legal, your actions will be legal: Stock therefore, and ſtore your ſelves with Goſpel principles, principles of Love, principles of Thankfulneſs, and principles of Ingenuity; doing all in the Name of Jeſus, this Mediator of the Covenant.
And when you have wrought, and done all, Reſt upon Jeſus this Mediator, as if you had done nothing: Yet repent, work and do, as if you had no ſuch Mediator: I ſay, Work, and pray, and read, and meditate, and confer, and repent, as if you had no Mediator for to reſt upon, but onelyonly your works; and yet reſt upon this your Mediator, as if you had done no work at all: Thus do, and thus ſhall you comply and comport with your Goſpel ſtate.
Which that you may do, conſider, This is that you are now called unto; you are now come to Jeſus, not to Moſes; you are now come to Jeſus the Mediator of the New Covenant: VVhy then; As in the time of the Old Teſtament, they had recourſe unto Moſes, ſo now in the times of the New Teſtament, ye are in all things to have recourſe unto Jeſus: VVhat ſaith Jeſus to this buſineſs? Here's VVorſhip, VVhat ſaith Jeſus to it? Here's an Ordinance, VVhat ſaith Jeſus to it? Here's an Officer of the Church, VVhat ſaith Jeſus to it? This is ſuitable unto the ſtate that now you are come unto.
And thus ſhall all your Convictions, Graces, and your duties, be refined; you ſhall have much in a little room: A legal work may be great for the bulk, yet be but little; a Goſpel work though but little, hath a great deal in it, for 'tis refined.
And thus alſo ſhall you have the wedding Garment on: For pray, What is the wedding Garment, but a Goſpel diſpoſition, ſutable to a Goſpel diſpenſation; this is the wedding Garment. Not Faith, nor Repentance, nor this, nor that particular Grace, But a Goſpel diſpoſition, ſutable to a Goſpel diſpenſation, is the wedding Garment; and thus ſhall you be cloathed with it.
Thus alſo your OnelyOnly ſhall ſtand in its proper place: For mark where the Apoſtle places your onelyonly; OnelyOnly, ſaith he, let your Converſation be as it becomes the Goſpel; there ſtand a Chriſtians onelyonly, upon a converſation becoming the Goſpel.
Thus alſo ſhall you pleaſe the Father: The more that you come to Jeſus the Mediator, whom the Father hath appointed: And the more your Converſation ſuites thereunto, the more you pleaſe the Father: You can never pleaſe the Father more, than in coming to the Son.
Now therefore, as ever you do deſire that you may pleaſe the Father;
As you do deſire, that your onelyonly may be found in the right and proper place;
As you do deſire, that you may be found having the wedding Garment on:
As you do deſire, that all your Convictions, Graces, Duties, may be more refined, and ſo preſerved and kept:
As you do deſire, to be found doing according to the ſtate whereunto you are called; ſo let it be your work, your and buſineſs, to ſtand clear from Moſes, and to ſtand upon clear Goſpel ground, and to come off fully unto Jeſus the Mediator of the New Covenant: For, ſaith this Doctrine, In theſe Goſpel times, we are not come unto Moſes, the Mediator of the Old Teſtament, or of the Old Covenant, but unto Jeſus, the Mediator of the New Covenant: And ſo I have done with this third Obſervation. There is a fourth thing yet behind, which concerns the Blood of Sprinkling, that ſpeaketh better things than the blood of Abel.