The New Covenant, Treatise (2 of 3)

The New Covenant · Treatise (2 of 3)

p. 69Object. But an hypocrite will not delight in all Gods Commandments; if you take Herod, he will delight in John Baptist's preaching, and reforme many things, but if it come to his not having his brother Philip's wife, then put John into prison, and in the matter of Herodias off with John's head.

Answ. Wee see what hypocrites professe, Deut. 5.27. Whatsoever the Lord commandeth us, we will heare it and doe it: But you will say not alwayes. It is true, a difference in time will grow; but while they hold forth universall obedience, p. 70where will the difference be discerned? Discerned it will be when the Lord leadeth them forth with workers of iniquity, but many times they may be lead on to their death before they be discovered. And therefore what will the servants of God say? I have seene hypocrites (to outward view) well rooted, & more comfortable than I my selfe; and for zeale and love, the Galathians would have plucked out their eyes to have done Paul good; they thought themselves blessed in his Ministry, blessed soules, they took themselves to be: Whereas the deare servants of God have much adoe to see so much goodnesse in themselves, as upon that ground to fasten any evidence of their blessednesse, because hypocrites will goe cheeke by joule along with them.

Object. But you will say an hypocrite cannot ayme at God as his last end, but will out-shoot God in his owne bowe, and at the highest he seeketh no more than his owne salvation, without respect unto the glory of God in it.

Answ. It is true and in time will appeare that every hypocrite thinketh to outreach God in all the gifts that he hath3. the end. p. 71received; but in the meane while it is much that an hypocrite will doe, and so much that a poore Christian will be put to much exercise to finde a difference between himselfe and him. Jehu did not only thinke that he had zeale for the Lord, as he said, Come see my zeale for the Lord of hosts; but good Jonadab did likewise so perswade himselfe, and therefore did readily joyne with him in his reformation: and when he proclaimed a sacrifice for Baal, he thought that Jehu would not pollute himselfe in the Temple of Baal. Thus therefore somtimes it cometh to passe, because that an hypocrite may for a long time finde all his owne ends attained in seeking the glory of God, as Jehu did: but in conclusion, when a man and his owne glory must part, then either he must hold to his owne honour, or he must neglect it & keepe him close to the honour of God: but in the meane time what can I tell, will an honest soule say, but that I may shake hands with, and bid farewell unto Gods glory, when his and mine lye at stake together?

Answ. But may not a man perceive a plaine p. 72difference when it cometh to persecution.

Answ. No: Persecution will not cleere the difference, for though the stony ground indeed fell off upon point of persecution, yet the thorny soile did not so: many Papists have died for their Religion, and how much more then may some hypocrites doe it, yea, even give his body to be burned, and yet want Jesus Christ, and everlasting salvation by him? 1 Cor. 13.3. Now when a poore Christian cometh, and seeth how much such an one doth magnifie God, both in doing and suffering, and yet falleth away, it maketh him conclude, surely I also at the length shall turne away from the Lord. So that whether you looke at the Root, or Rule, or Scope and Bent of holines, an hypocrite will carry all things in so faire a way, that you shall hardly discover him to his very death, and when a Christian comes to measure his owne sanctification by this mans, he will verily thinke the one to be as light as the other, and unles it be one that hath his wits well exercised, ma…;ellous much adoe he hath to cleare himselfe in such a po… a… this. p. 73There be that thinke there is no reality in hypocriticall sanctification, but certainly it is a reall worke, and not a meere counterfeit of spirituall gifts. There are indeed some that doe meerly pretend it, and do but outwardly make faire weather in their profession, but believe it, it is not so in all hypocrites: there is a reall worke in some. Heb. 6.4, 5. They are inlightned and have tasted, &c. which things are reall and not imaginary, God casting in their owne ends, and their owne glory in their way, the servants of God have given them the right hand of fellowship, and so long they have held out, that it was never knowne when they did Apostate: yea, and so glorious may this sanctification be, that it may dazell the eyes of the best of Gods children, & especially of poore Christians, and most of all discourage when they are seene to fall away. This very point hath been one principall Root of Arminianisme, as another i…, that men receive Christ by their owne Free will: they are able to prove that there is not onelyonly a pretence in hypocrites, but reall worke, and so indeed the Scripture doth call it, sanctification, p. 74Heb. 10.29. Now hereupon they doe believe that the very best of the servants of God may depart from and forsake their justifying faith; but therein they shew the bleat of a goat, and in so saying they condemne the generation of the righteous: it is true, that the best of their Arminian righteousnes may dye, for they have knowne no more but the way of works. Thus much for the first Proposition.

Prop. 2 That, true Christian sanctification, which is a work of faith, is many times darke to a sincere Christian. It is generally granted to be so in the first conversion, and in time of temptation and desertion, as also when a man looketh at his justification, and at the glory of God; Woe is me, for I am uncleane (saith the Prophet Isaiah) at such a time: there is so much power of flesh, even in spirituall Christians, specially in young Christians, so much power in their lusts and in their passions, as will put their best friends to a stand what to thinke of them, and much more themselves, when as they come to be pressed with the power of their corruptions, specially when they compare with such hypocrites p. 75as run away with more freedome of spirit than themselves; for sometimes their corruptions doe lesse appeare, and they are more free from temptations, and not exposed to such sinfull courses, which sometimes true hearted Christians are subject unto. So a poore Christian is discouraged, & an hypocrite emboldened, seeing himselfe more sanctified than the other in view.

Prop. 3 That, true sanctification of a sincere Christian is not discerned by him, nor is indeed discernable, untill he first discerne his justifying faith. A double ground of it, & so leave it to your christian disquisition and search; they are both taken from the necessity of faith, both to the acceptance of a mans person and worke: there is a necessity of the activenes of faith in a mans sanctification; The Lord had respect to Abel, and to his offering, Gen. 4.4. A mans person must first be accepted, otherwise all his worke will not goe beyond the worke of a legall Christian; and without faith it is impossible to please God; no acceptance therefore without faith. It is also necessary to the performance of all spirituall duties; for all sanctification is p. 76from that faith which Christ doth convey into the soule: Now if the just man live by his faith, whether it be the life of sanctification, or consolation, then no Christian can discerne his santification to be lively, but he must discerne his faith living in it, he must see his faith deriving strength and grace and life from Christ, or else he cannot approve his sanctification to be the sanctification of the Gospell; for as there can be no true sanctification unlesse there be faith, whereby the person is accepted, and whereby life is received to act in all sanctification; so there can be no knowledge of sanctification, but there must be knowledg of faith, whereby a mans person is accepted, & whereby strength is conveyed to sanctification: for if a poore soule be doubtfull of his acceptance with the Lord, he is where hee was, notwithstanding his sanctification, and wanteth comfort, for this doubt remaineth, whether he be accepted or no, which (untill the Lord doe manifest a mans faith unto him by the revelation of the holy Ghost) he is still at a losse in it; for though true sanctification be an evidence of … mans p. 77justification, yet it selfe must be first evident. Thus we see by this third …position, that a further light is required to the light of sanctification.

Prop. 4 Notwithstanding this neere resemblance between legall and evangelicall holines, yet there is a reall difference between them, and such a difference as is discernable to Christians, whose wits are exercised in the wayes of the Spirit, and in the word of God, and is discerned by the revelation or manifestation of the Spirit of God, both of the state and work… of good Christians; and that ordinarily also: for I would not count it extraordinary, being that which the Lord by his Spirit doth usually reveale unto his people. A reall difference there is both in the Roote and in the Rule, and in the Scope which they ayme at, and so it will appeare to be at the last day. Math. 25.23 Depart from me (saith Christ) you workers of iniquity, I never knew you; though they came and told him that they wrought by faith in him: indeed they stood in some relation to him, but not as members to the head, onelyonly as branches to the vine, which may be cut off, and yet the vine not p. 78maimed; but if the members should be cut off any one from another, then is the body maimed, but Christ will not suffer his body to be maimed: but take you never so many branches from the vine, and it is not maimed, but will bring forth more: if therefore there be no more fellowship between Christ & a Christian, than between the branches and the vine, you may take them away and yet not hurt the vine. But wherein should this relation stand? It is very hard to conceive, insomuch that those, who have been most exact and diligent to enquire into it, have professed that it is Angels worke; very hard it is so to distinguish them from Gods owne children, so as not to discomfort poor christians, nor to imbolden hypocrites. Wee must be tender therefore, that the least of Gods children may not want their bread: better leave 99 sheepe, than that one poore stray sheepe should not be sought after; and better an 100 hypocrites perish, than that one poore Christian should want his portion: and yet it is not meet that hypocrites should allow themselves in the estate and fellowship of the Saints, and yet p. 79alwayes blesse themselves in their carnall condition. If you shall ask a difference in the Root, both of them are partakers of the Holy Ghost; Hypocrites may have a tast, and a poor Christian will feare that his best fellowship with Christ is but a tast, and that manifold experience maketh good. Wherein then lyeth the difference? Doth the Spirit of God leave the heart of an Hypocrite stony and unmelted? It is so indeed with the stony, but not with the thorny soile; for the hearts of some Hypocrites are melted, as iron stones, they may come to melt about their owne estates, through fear, and so all those melt that want not depth of earth, as the thorny soile did not; but mind you, they will grow hard again, as iron or lead will doe after it is melted. Now look at the Spirit of God when he cometh to work effectually, and he doth not onelyonly melt the heart, but taketh away the heart of stone, and giveth an heart of fl…sh; for it is not enough to breake a stone, it will be a stone though it be broken; but when the Lord changeth it into flesh, then it will be hard no more: But though a p. 80man may have many temptations, yet the Lord^e will keep his heart soft for ever. And this is that which I do believe touching the witnesse of Sanctification unto Justification.

You see what workes of God are found in Hypocrites, and therefore what dangerous deceits we are subject unto, if God be not more mercifull.

Againe, you see what state Christians are brought unto, when their Conversion and Faith is wrought in them, and how it is not grounded upon the sight of their sanctification, but it revealed in an Absolute Promise of free grace, and so is the soule built up in the Assurance of its good estate, and groweth faithfull through Christ, and not in Hypocrisy: This is the true rest of the soule when it groweth up in a …ly Faith in Jesus Christ, and yet … not in this, that it is sanctifi… doth look principally after Je… Christ, and blesseth God for san…fication, making use of it for those … for which God hath given it, but dares not rest in it as the ground of his blessednesse. This is the first difference betweene Hypocrites and Gods owne p. 81Servants in the root, though both may work in the name of Christ, yet, as the one is temporary, and the other persevereth, so this difference you shall find between common and sincere Christians, and that not onelyonly when Legall Christians are blasted of God, but even then when they doe most flourish in their profession. The true Faith of the Gospel of Christ is never prefident of his owne strength (though they that have it sometimes be, as Peter, Mat. 26.33, 35.) but it is out of himselfe in Christ, whereas the Legall Christian is confident of his Faith, that he can make use of it to these and these ends which are before him, he thinketh there is no more needfull, but to look up unto Christ, and so his work is done: whereas take you the strongest Faith of the Thessalonians, who were grown to such height, that none of the Churches were before them, yet the Apostle doth not think their Faith strong enough, but prayeth for supply of something lacking in their Faith, otherwise when it is at the best, it will warpe: whereas one that hath but a temporary Faith, is confident in the strength of that faith, p. 82insomuch that it doth not fear, but to carry an end his profession in a safe course to Gods glory and his owne. Thus we see there is a reall difference between the presence and work of the Spirit in an Hypocrite, and in a Child of God. In particular, we see there is a difference in the Faith which is given to both of them; the one hath confidence in himselfe, the other in Jehovah, Isa. 26.12, 13. This is the first difference in the root of their profession.

2 There is Difference also in the Rule by which they walk, though both seek to the word, and delight in that, you shall not difference them there, yet this difference you shall find in their apprehensions; the one is confident of his comfort that he hath in the word, the other seeth need that the Lord should maintaine his comfort for him, 1 Chron. 29.18. David prayeth thus, &c. as being sensible that this their comfortable frame of spirit would soon faile them, and they would quickly grow liftlesse unto such spirituall works as then they had been about; and this is the nature of true Consolation in Christ, it maketh a man to have recours p. 83unto the Author of it to preserve it. Now though both attend unto the word, yet here they differ, the one hath enough if he can see the Rule, like to the Israelites, Deut. 5.27. they have enough if they have the rule, but a true Christian, attending rightly unto his rule, findeth it farre off from him to walk according to it, unlesse the Lord be pleased so to set it home unto him, as that by his power he may be carried an end in obedience unto it: for though he know and see his Rule, yet he wanteth help to rule his heart according to his rule; otherwise though the rule be streight, yet his walking will be crooked, as a child will write crooked, though his line be streight: So a Christian man is sensible how his feet and hands will shake when he cometh to walk or doe any thing according to a rule; therefore he doth wholly look unto Christ, as being sensible of his owne inability, unlesse he find help and strength from him.

3 There is difference also in the scope and End which they aime at; though both aime at the glory of God, yet both cannot attaine unto this, to p. 84make the glory of God their last end, but the one of these doe secretly wind about to his owne glory in the end, as Jehu doth, 2 Kings 10.16. Come see my zeale that I have for the Lord, but he bringeth about his owne glory by it: and here is the maine deceit of the work, he seeketh the glory of God in himselfe, and in his owne hand, whereas the principall care of Gods owne people, is and ought to be the glory of God in Jesus Christ. But the Hypocrite his chief care is to have it seen that God is glorified by his hand, Come see the zeale that I have.

Object. You will say, Is it not a great glory unto God to be glorified by my hand?

Answ. Yes, but there is a great deceit in it, for many a man will work much, so far as his owne glory is wrapped up in his actions, and like it well so long as God may be glorified in him. But all this while he wanteth those single affections after the glory of God, though in the hand of another.

But how then should a man seek to promote the glory of God? If it be the glory of God in the face of Jesus Christ, that a man seeketh after, he will p. 85then rejoyce as much that God may be glorified by his brother, as by himself; and that's the spirit of a true Israelite indeed: So that the Name of Christ be magnified, it's no matter by whom, I therein doe rejoyce, yea and will rejoyce, saith the blessed Apostle, Phil. 1.18. If any man therefore aimeth at Gods glory, then onelyonly when it may be an honour to him in his profession, no thank to him for that; much close work may be found, so long as both are carryed an end together: But if when I hear that my Brother glorifieth God, I could have wished that such a thing had been done or spoken by me, & it is the worse, because it is not done by my hands: if that which is the rich goodnesse to my Brother, be not also my rejoycing, it is because of the core of Hypocrisy in my heart.

Thus have we seen particularly the difference between legall and Evangelicall holinesse.

We proceed still in the fourth Use, to a fifth Question.

If Jesus Christ be the first gift that is given to the Children of God, before he giveth right unto Promises, or to p. 86me to challenge Promises, yea, before he giveth me any other gifts of his saving Grace: then any soule may ask this Question.

Quest. 5 Of what use are Promises, if it be not to bring me to Christ? yea especially to what end are conditionall Promises made (that is to say, Promises to such and such Qualifications) if I may not take a Promise in one hand, and a Qualification in the other hand, and bring them both to God, and lay hold upon Christ with both hands, in the strength of this Promise made to this Qualification? Thus ariseth the Question, if God give Jesus Christ first, before any other blessing, as we read before, to Abraham and to his seed were the Promises made (he meaneth unto Christ) and all the Promises are in him Yea, and in him Amen: No having of Promises then before Christ. To what purpose are they given, if not to bring me unto Christ? It is a point needfull to be knowne, because we read Promises in Scripture daily, and certainly great use is to be made of them; and if we shall make no other use of them, but to bring us unto Christ, and God hath not sanctified them to that end, then p. 87we shall take them all in vaine, and the Name of God that is called upon them.

Answ. There is a three-fold use of Promises in Scripture.

1 Before our Ʋnion with Christ.

2 In Ʋnion with him.

3 After Ʋnion with him.

1 Before our union with Christ there is a three-fold use of Promises.

1 They are of use for Doctrine, to teach all the people of God, what great and glorious things are laid up in Christ Jesus, even the unsearchable riches of Christ, Eph. 3.8. and this all the Promises of God doe hold forth. If the Lord Promise to be your Father, your Husband, your Shepheard, your Head, your Root, if he Promise to be any other blessing in the world to you, what ever Promise you read or heare, the Lord sheweth you the unsearchable riches of Christ and that is no vaine use of Promises, for a man to know by them the great good things that are treasured up in Jesus Christ by the Father; therefore they are called great and pretious Promises, 2 Pet. 1.4. why so? because they declare the great and pretious p. 88priviledges and blessings in Jesus Christ: therefore it is that the Lord will have all his people to looke at him in his word and Promises, and to know what great good he hath in store for all them that trust in him, and seek after him in Jesus Christ. Thus all the Promises of Grace declare his excellency: as Cant. 5.10. So doe all the Promises declare him to be a plentifull Saviour, and a mighty Redeemer of all his people.

2 As they are of use for Doctrine, so for Instruction: It is good to know them, but Instruction is a further thing, and distinct from Doctrine, 2 Tim. 3.16. By Instruction men are taught not only what to know, but what to doe; to know and see whither they should resort for the enjoyment of all those pretious blessings that God hath laid up in Jesus Christ; and this is a pretious use of the Promises, that by them the soule should be thus instructed whither to goe for life and salvation, Isa. 45.22. Look unto me and be you saved, all the ends of the earth. Here is a direction to me before I know whither to look, I doe not onelyonly see great things, and so p. 89vanish away, but I am directed to look and be saved; thus are we taught of God likewise by his blessed Apostle, Acts 2.38, 39. Repent and be baptized, &c. for the Promise is unto you, &c. Thus we are taught by the Promises whither to look for life and salvation.

3 The Promises serve also for Exhortation, as the Scripture last alleadged holdeth forth: For so many blessings as you see propounded in the Promises, so many invitations are there to provoke mens soules to come unto Christ; as old Jacob sometimes provoked his Sons, Gen. 42.1, 2. so saith the Lord to the Sons of men in his Promises, Why stand ye gazing in the want of this and that blessing? Is there not pardon of sin, and all manner of blessings in Jesus Christ? Thus is the soul exhorted, not onelyonly to look for mercy, but not to rest till he may enjoy it. Though it be not the Promises that can by their owne power carry men an end, yet this is the end to which God giveth them, to stir up the Sons of men, not to rest in beholding the good things in the Promises, but to exhort them to provoke themselves and one another, to look after the p. 90Lord; thus did the Apostle Peter exhort the Jewes, and testified to them of the free grace of God in his Promises, Acts 2.40. and indeed the Promises are strong grounds of Exhortation to stir up the spirits of all Gods people to look to Jesus Christ, and to come unto him in whom such abundance of rich grace is laid up. Thus doe the Promises of God furnish both Ministers and people, with Doctrine, with Instruction, with Exhortation, in their kinds.

Now there is a three-fold effect that they have in some of all sorts, good and bad, that live in the bosome of the Church.

1 They have a power of illumination; they will enlighten the minds even of Hypocrites, and men indued with no more than common gifts, as well as the people of God; of such the Apostle speaketh, Heb. 6.4. who were once enlighted, &c. and had tasted of the good word of God; An Hypocrite may have such a tast of Christ in the Promises, and be

2 So affected with it, that he despiseth all other things in comparison of it; so as that he cometh to resolve for p. 91his part never to forgoe him; and hath so much confidence in God, that he saith with Haman, Whom will the King delight to honour more than my selfe? and this illumination he taketh to be a strong and effectuall Conversion unto the Lord.

3 The Promises have a worke of conviction, if any man refuse or despise them, they leave him unexcusable, Pro. 1.24, 25, 26, &c. Thus is their blood justly upon their owne head, that refuse and despise the Promises, and they aggravate their condemnation another day; and to this end the Apostle maketh use of a pretious Promise of God, Acts 13.38, 39, 40, 41. A strange application of such a gratious Promise; a signe, there is a power in the Promises, even unto this end.

Thus we see there is a marvelous gratious use of Promises before Union with Christ; as to help Ministers and people with matter of Doctrine and Instruction, and Exhortation; as also to awaken men unto Illumination, and Affection, and Conviction, and to seal them up unto everlasting destruction, if they turn their back… upon them.

p. 922 As the Promises are of use before our Union with Christ, so In our union with him they are of great use; for when the Lord giveth himselfe to the soule, he doth it in a Promise; he cometh unto the soule, riding (as it were) upon the Chariot of a Promise, and begetteth Faith back again in the soul by the Promise, whereby we receive Jesus Christ; though before him we can have no Promise, yet in a Promise we doe receive him. This is the very first stroke of closing with Christ, he giveth himselfe, and we take him as he offereth himselfe, even in an absolute Promise; such a like dispensation of himselfe we read of, Acts 3.25, 26. where Christ is offered in an Absolute Promise of free grace, without any Qualification mentioned, Howbeit many of them that heard the word believed, and the number of the men were about five thousand; about three thousand of them believed before, so that here are two thousand that believe upon this Absolute Promise, the Lord Christ is offered to them, and they receive him by Faith. The like we read also, Acts 10.43, 44. To him give all the Prophets witnesse, that through his name, p. 93whosoever believeth in him, shall receive remission of sins. And while Peter yet spake these words, the Holy Ghost fell on all them which heard the words; so that the Holy Ghost giveth himselfe, and they receive him in an absolute Promise; and lest it should be a matter of absolute doubt unto any, consider thus much, that whereas the Lord doch unite himselfe to the soule, as a Father to a child, or as an Husband to a wife, it is free: For did you ever know a true reall Marriage made in a Conditionall Promise? Doth a man say to his wife, If you prove a loving and a kind wife, then I will be thine Husband? Or doth a wife say to her Husband, If you will take me and love and maintaine me, and all the children that God shall blesse us with, then I will be your wife? Would not your soule rise against such a Covenant as this? Now I beseech you consider whether we shall not put an unspeakable dishonour upon the Covenant of free grace, to conceive and expect, that if we carry our selves thus and thus, then God will be ours, and we his: But if thus and thus, then he will cast us off; Hath the Lord made such a Covenant with his p. 94Elect? Indeed the Lord would have the Jewes to know, that though he were marryed to them, yet he would not continue that Covenant, but upon condition of obedience; when they were disobedient, the Lord gave them a bill of Divorce; but in the Covenant of Grace (spoken of, Hos. 2.19, 20.) the Lord giveth himselfe, and you take him in an absolute Promise; and now the Lord dwelleth in you, and the soul yieldeth up it selfe unto God, to be wholly at his disposing, and doth not stint nor limit God upon this and this condition, nor doth the Lord so bind us to the performance of any condition, as that if it be not found, the Covenant will be voyd, yet he requireth many things of us (as an Husband will doe of his wife) as …o be meek and lowly, &c. but if we faile, the Covenant is not broken; therefore believe it, it doth much dishonour the Covenant of Grace, to lay the weight of our interest in it, upon any Condition by which we might plead our right unto it. I confesse that the Lord doth usually give himselfe in a future Promise, which makes us conceive that p. 95it is not so absolute a Covenant: when persons give themselves one to another, they give themselves absolutely, and not in a future Promise, and say, I take thee to be my wife, and I take thee to be mine Husband; but all times are alike unto God, that if the Lord say, I will marry thee to me in tender mercies, and faithfullnesse, and loving kindnesse, he doth that for the present, which he promiseth to doe; and againe it breed… in the soule a Reciprocall Union, that though it know not whether the Lord hath given himselfe, yet this it findeth, namely, a patient waiting with hope, that the Lord will shew mercy at the length: as when a woman hath a promise of marriage from her Husband, she waiteth in hope untill he give himselfe: so there is an Union or Contract, when the soule doth waite upon God, but when the Lord giveth himseife more fully, then he speaketh more plainly, and giveth himselfe, not in a future, but in a present Promise; and now the soule seeth that the Lord hath gracious fellowship with him, for ever and ever.

Thus we see that promises are not p. 96vaine things, but there are great use of them, before our Union all promises are of excellent use: in our Union the Lord giveth himselfe in an absolute promise onelyonly, but to take Christ in a Conditionall promise, by vertue of the Condition, is incompatible to a Covenant of Grace.

3 After our union with Christ, they are of more abundant use. They were of use before we were in Christ, for Doctrine, and for Instruction, and for Exhortation, but now they are of more efficacy in the same kind, and

1 They serve us for Doctrine, to teach us that there is not onelyonly free grace in Christ, but there are gifts of grace in him, and all the treasures of the good things of God are in him, and all the blessings of the promises made unto Qualifications, are layd up in him also.

2 They serve for Instruction, to direct us whither to look for Qualifications, and the blessings promised unto them also, namely, to the Lord Jesus Christ, to receive the blessing through him, and the Qualification by the same hand; for they are first fulfilled in him: there is no good Condition but it is found p. 97in Christ, no blessing thereunto, but it is found in him also; in him therfore they are to be sought for: so that though a poor soule see himselfe wretched, and blind, and naked, yet he hath an husband in whom all riches are laid up; this he is taught to know by the promise, and directed also to goe to Jesus Christ, that enjoying him, he way enjoy all good things in him.

3 They are of use to stirre up unto Prayer, for now I see that all these good things are in Christ, and in him they must be enjoyed, if they he enjoyed at all; hereupon the soule is set a work (the Holy Ghost concurring therewith) to consider, Is there so much grace in Christ, and in him abundantly? Hath the Lord made so many gratious promises unto such and such gracious Qualifications? whether then should I goe, either for the one, or for the other, but unto Christ, that he may work in us a spirit of Faith, of Love, and of a sound mind? and whatsoever else we stand in need of? Give unto thy Servant a wise and an understanding heart, saith Solomon, when the Lord bad him ask what he should give him, 1 Kings 3.9. Thus are the Servants of God stirred p. 98up by Conditionall promises, to seek unto the Lord for the supply of all their wants, for in him are all good things laid up, and by him are they given unto his servants.

4 They are of use to helpe us to Know our spirituall state, and means to discern thereof: All these qualifications to which the promises are made, are fruits of the Spirit, and will more or lesse declare unto you, your sanctified state, which is a marvelous blessing: Upon the promises made unto such conditions, the Lord stirreth up the hearts of his people, to seek for such conditions to which the promises are made, and when the Lord hath given them, he then openeth their hearts to see what he hath given them, and so to discern their sanctified estate. Now I know that thou fearest me, seeing thou hast not with-held thy Son, thine only Sonne from me; so the Lord saith to Abraham, Gen. 22.12. wherein he bare witnesse to his work, and this doth fill Abraham with strong Consolation, together with the Oath of God unto him: for now the Lord doth not onelyonly know it, but cause him to know it also: so that if p. 99the Lord doth but breath in such fruit of the Spirit, if he doth but give power to the soule to doe such a work unto which the promise is made, and doe make it appear unto the soule to be indeed such by the revelation of his blessed Spirit, then doth the Lord fill the soule with Consolation: But though the Holy Ghost himselfe doth not so sweetly and strongly breath, and clear up his own Testimony, by the comfort which he giveth unto the soule in such a promise, yet a man by the Promise may (being enlightned of God) discerne what God hath done for him; and hereby the soule may stay it selfe, Psal. 9.18. The expectation of the poore shall not perish for ever: When the poor soule is meekned by Gods hand, and the Lord letteth him so discern it, that now he quietly resteth upon the Lord, now the Spirit of God doth help David along to be supported with some stay; and besides the waiting of a Christian upon him, who hath made the promises, doth make him yet more patient and hopefull. And this is a fourth use of Conditionall promises, to strengthen Faith.

p. 1005 They are of use to work all these qualifications in us, to which the blessings are promised, by the exceeding pretious Promises, we are made partakers of the Divine Nature, 2 Pet. 1.4. and this is no small work or use of these promises, that from them should spring all our gratious qualifications; for the Lord having promised such blessings in them, these promises being received and enjoyed, and meditated on by us, we beholding them, and the glory of the Lord Jesus in them, are changed into the same Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. This great power there is in the Promises, to help an end the work of God in the soul of a Christian: so that though they were never given to bring us to Christ, yet to this end they were given, to work all those qualifications in us, to which the blessings are promised. Yea, and they may truly be said to be given to bring us to Christ, in this sense, That though our Faith be not begotten by any promises to gratious qualifications prae-existent in us; yet they may beget such qualifications of Faith, to which promises are made.

p. 1016 They are of use to stir up and provoke Christians to all such duties to which blessings are promised; they stir them up effectually. The Lord maketh a Promise, 2 Cor. 6.17, 18. And mark what use the Apostle maketh of it, being a conditionall Promise, Chap. 7.1. Having therefore these Promises, &c. let us, &c. implying, that the having of these Promises stirreth up Gods people unto duties; and the Lord is wont to breath in them, and so to set forwards the work of cleansing of the hearts and wayes of his servants.

7 They are of use further, to strengthen Faith: for the Lord that hath made such Promises, will accomplish them for his Servants, Gen. 32.9, 10. Jacob there putteth the Lord in mind of his Promise, and said, O God of my father Abraham, and God of my father Isaac, the Lord which saidst unto me, Returne unto thy Countrey, and to thy Kindred, and I will deale well with thee; and he was now returned according to the appointment of God, but what now, doth he plead the condition? mind in the next words, I am not worthy the least of all the mercy, and of all the truth, which thou hast shewed p. 102unto thy Servant? yet now though he pleadeth not any worth at all, yet seeing the Lord had promised such a mercy to him, he prayeth for it, ver. 11. Deliver me I pray thee from the hand of my brother. Thus his faith is strengthned, though he doth not plead any worthinesse to receive mercy. So also doe absolute promises strengthen faith, and the prayer of faith, 2 Sam. 7.13, 14, &c, The Lord there promiseth David, that he would build him an house, and that he would not take his mercy from his Children, thi… stirreth up and strengthneth the faith of David, ver. 28, 29, &c. This well ordered and sure Covenant of God was all his stay, and all his salvation though his house was not so with God, 2 Sam. 23.5. So when the Lord promiseth to heal the backslidings of his people, Ho. 14.5. their hearts are strengthned to come unto the Lord, and say, O Lord thy words are true, let it please thee to heal the backslidings of thy servants. Thus by the promises of God, the Faith and faithfull prayers of his servants, are both strengthned together.

Now let me further say thus much, let us rightly discern what use to make p. 103of the principall part of the Scriptures, take heed you doe not close with promises before we have Jesus Christ in them: especially take heed you make not use of a promise to a gra…ious qualification, to give you your part in Christ, neither be taken aside to make account that the Lord did give you himselfe gratiously in a conditionall promise, for these are aberrations from the Covenant of grace: consider therefore well that the promises be, and what use the Lord would have us to make of them, it is not for a woman to take her husbands inheritance before shee take his person; & you know that all the blessings and all the promises are (as it were) the Inheritance of the Lord Jesus, given unto him and to no other but in his name, and therefore there is not any soule under heaven that can challenge his Right in Christ at the first by any promise, till Christ first be given, either in that promise, or in some former: if you know that you are in Christ, you may know that the promises are yours, otherwise you shall not be able to know your right in Christ by your right in the p. 104promises; and therefore doe not turne them upside downe beyond the scope and intendment of the promises of the Covenant of grace: we may take occasion by them to admire the goodnesse and grace of God, as David did, Psal. 31.19. Thus ought we to consider of them, and whither to looke that we might enjoy them, and the blessings in them: If you shall say we have been converted, and have had gratious changes wrought in us; be not deceived, such worke may reach no farther than conviction, and you may come to turne your backs upon Jesus Christ. Consider therefore did ever the Lord give himselfe …o be one with you; whensoever the Lord doth strike up the bond of Union, it is in a free promise of his grace.

Trust not therefore upon every leaning of your soule upon conditionall promises, for so you may build upon a Covenant made upon a worke, and so you and your Covenant may faile together. But when you read how the Lord hath made such promises to such and such qualifications, then consider, that those things are indeed requisite p. 105to be found in you, but who is there in heaven or earth that can worke them in you, there is none but Jesus Christ, and unlesse you have him to be in you, you cannot have any of these things wrought in you. But will a poore soule say, I am not able to reach the Lord Jesus Christ, therefore all the promises doe fall heavie upon a man, and he seeth that they are too burthensome, and too weighty for him: he doth not say, here is the qualification, and here is the blessing promised to it, and therefore I will take it to my selfe, but one that is taught of God, doth forthwith goe and pray unto God, that he will set him in the way of those blessings, and that so he will make him partaker of them, he prayeth that God will give him his Sonne, and that he will adorne him with his grace, as a bride of Jesus Christ. Thus while the soule doth looke towards Jesus Christ, and grace in him, the Lord doth secretly transforme him into the image of Christ, by working such qualifications in him, and then beareth witnesse to that sanctification, which is wrought in his heart, thereby enlarging his soule p. 106with strong consolation in Jesus Christ; and in the same way it is that the Lord doth strengthen the faith of his people to believe, that all those things, which God hath promised, are accomplished in Jesus Christ, and the Law fullfilled in me so farre as Christ is in me, and therefore I come unto God in prayer to make good those promises unto me, in a right way, which would have been preposterously applyed before Christ was given: And this may serve for Answer to the 5^th Question.

Quest. 6 Wee come now unto a sixt Question. If the Lord doe give himselfe first in the Covenant of his grace, this may then be a doubt and a question in a Christian soule, If God give himselfe before any blessing, before any promise in order of nature (though he giveth himselfe alwayes in a promise) if wee cannot claime any blessing from God at the first in any conditionall promise, therefore not by any condition in our selves, but as we received all things from God, so wee claime all things from him in Jesus Christ, and so doe first seeke for him, and for all things in him: If thus, to what use then p. 107serveth the Law of God, which requireth such and such conditions in us, doe we not abrogate the Law, & make it of none effect, and roote it out from having any power over Christians? And truly some, under pretence of the Covenant of grace, have thought it altogether bootlesse to bind Christians unto the Law of God, and to looke at it as any part of the direction of their Course. Now because this is an imputation usually reflected upon the Covenant of Grace, let us Consider therefore and enquire to what use serveth the Law of God, if God give himselfe first unto his people in the Covenant of his grace.

Answ. Though the Lord giveth himselfe freely to the soule, and his Sonne, and all the blessings of the Covenant of grace, without respect unto any worke of the Law; yet the Law is of speciall and notable use unto all the sonnes of men, both unto them that are not yet brought home unto God by converting grace, and also to those that are regenerate in Jesus Christ. The Apostle Paul did observe that the question would arise upon the doctrine of the p. 108Covenant of grace, Gal. 3.16, 17, 18. For if the blessing of Abraham came upon the people of God by Jesus Christ, to what end then serveth the Law, which came 430 yeares after? It cannot disanull grace, to make the promise of God of none effect? to what end then serveth it? Some say it is of no use, others say that it is of such use that they had rather renounce the C venant of grace than it: but the Answer is, it is of especiall use both unto spirituall and carnall men.

First, unto carnall men, and they are of two sorts, some belong unto the election of grace, though they be not yet called; others are not written in the Lambs booke of life, but will in the end finally perish, and the Law is yet of use unto both sorts of them.

For the Elect, it is of use unto them; to aggravate their sin, and to multiply it unto them as it were, that is to say, to aggravate the apprehension of the hainousnesse of sin upon their Consciences, and to set home the burthen of sin unto their soules, thereby to drive them to feele their great need of the Lord Jesus Christ, whom otherwise they should for ever have despised. p. 109Thus the Apostle answereth in the place aforenamed, The Law was added, because of transgressions; that they might cleerely appeare, and be aggravated thereby, that a man might plainly discerne how he hath made himselfe liable to the wrath of God, by so manifold breaches of so many Commandments in one kinde or other: the Law giveth cleere knowledge of sinne, and so much the more doth it set on the weight of it upon the Conscience, working feare in the heart, Rom. 8.15. And hence it is, that the Apostle telleth us, Gal. 3.24. The Law was our Schoole-Master to Christ; As a Schoole-Master driveth his Scholler through feare unto this or that duty, either to doe it himselfe, or (if he cannot) to get others to doe it for him; so the Law of God driveth the soule through feare unto Jesus Christ; not that it doth reveale Christ a Saviour of free-grace, but the soule being once brought downe under sense of sin by the terrours of the Law, will readily & willingly hearken unto the newes of Christ a Saviour; for being once made sensible of his owne inability to redeeme himselfe, p. 110and unworthines to be redeemed from the wrath of God; now is the soule fitted to heare the voyce of the Gospell, now is the newes of Christ beautifull and glad tidings: And of this use is the Law unto the Elect of God, before they come under the Covenant of the grace of God.

2. But of what use is the Law unto other men?

First, the Disobedience of it is of use. Secondly, the Obedience of it.

1. The Disobedience; for if men had not knowne sin, it had been some pretence, though they had committed sin, but when men have the knowledge of the Law, and yet commit sin willingly, now they have no cloake for their sin, Rom. 1.21. compared with 32. where the Apostle speaketh of the great sin of the Gentiles, and much more of the Jewes, Who though they knew God, and the judgement of God, and that they which commit such wickednes are worthy of death, yet not onelyonly doe the same, but have pleasure in them that doe them. When a man shall not onelyonly doe such wickednes, but blesse himselfe in it, this aggravateth a mans condemnation, if men will not p. 111come unto Jesus Christ that they might have life, Joh. 5.40. what saith our Saviour in such a Case, see vers. 45. Moses will judge all those that please themselves in wickednes, and will not turne to the Lord Jesus Christ. Thus there is use of the Law unto disobedient persons, their disobedience will leave them without excuse, when they sin against their consciences, & against the meanes which the Lord hath administred unto them: for though the Lord never gave them such grace as did accompany salvation, yet such Illumination he did give them, that they needed not to have broken his Law so many wayes with such wicked hands as they have done▪ therefore when they have been inlarged to performe many duties, & might avoyd much sin, & yet will sin against their consciences, and tread under foot those meanes of grace that were committed unto them, It is then most righteous with God, that they should be condemned.

2. Of what use is the Obedience of the Law unto, such, whom Gods soule takes no pleasure in? Truly it is of sad and dreadfull use unto them, for it serveth p. 112to harden them in their sinnes, (though that be but an accidentall use thereof) their sinnes are thereby made out of measure sinfull, Rom 7.13. They harden their hearts marvellously.

1. By their Obedience to the Law.

2. By the Comfort they finde in that Obedience.

For the first of these; the Apostle Paul, Acts 23.1. had kept so good a Conscience, that he knew not any sin against the Law that he had lived in, but though he was unrebukeable, he did count it all losse afterward, Phil. 3.7, 8. Those things that before he thought had been his gaine, now he counteth them but dung that he may winne Christ: when a man attaineth unto outward conformity to the Law, he is then indeed ready to justifie himselfe, and to thinke that it is indeed good for poore sinfull men to looke for salvation by Jesus Christ: but for himselfe he hopeth in his selfe-devotion, and that he is able to save himselfe; these are such as justifie themselves before men, to whom our Saviour speaketh, Luke 16.15. And of whom he saith, that Publicans and harlots shall goe into the kingdome of heaven p. 113before them. Mat. 21.31, 32. For many times you shall have the most debois… and prophane more humbled and readier to hearken to the voyce of Christ, and sooner convinced of the necessity of the Covenant of grace, than those that are morally righteous by the law, Rom. 9.30, 31, 32. & Chap. 10.21. Thus the Law becometh a snare unto them, and that which is of singular and wholsome use unto the children of God, is made death unto them. And as their obedience to the Law is thus a snare unto them; So, secondly, the delight and comfort which they take in their obedience, is a greater snare than the other; The stony and thorny soile did heare the word with joy, and so those hypocrites, Isai. 58. did delight to approach unto God; but what followed upon the delight which they tooke in God, and in holy duties, it made them ready to expostulate with God, why he did not answer them according to their works: the delight which they found did so fill their hearts with Assurance of the grace of God, that they looked at their duties, as so many tokens of the love of God unto their p. 114soules; and then when men come to sinde more comfort in their obedience, than in the grace of God in Jesus Christ, it maketh them ready to expostulate with God touching the worth of their owne righteousnes. Isa. 57.10. Thou hast found the life of thine hand, therefore thou wast not grieved; So long as a man findeth life and comfort in his owne performances, what need can he see to be grieved for the want of Jesus Christ? or at the best, if he doe grieve and finde his heart comforted in grieving, and delighting in the Course of humiliation, he then thinketh he hath no need of being further solicitous about his spirituall estate. Thus we see that the Law of God is of marvellous use in the dayes of the Gospell; of great use unto those that belong unto God, to breake their hearts for sinne, and to drive them to Jesus Christ; and for others, the disobedience of the Law leaves them without excuse, that so disobey it. Againe, the obedience of it and comfort in that obedience doth harden the hearts of others from Christ.

2. But what say you then unto men that are under a Covenant of grace, p. 115and brought unto fellowship with Christ therein? of what use is the Law of God unto such? is it utterly antiquated? or is there any more to be done about it?

Answ. The Apostle answereth this question, when he saith, I am not without the Law to God, but under the Law to Christ, 1 Cor. 9.21. So that (mind you) the Law is of use unto the Apostle Paul, but how? As the Law cometh under Christ, so Paul cometh under the Law; this is the summe of the Answer, but that would be further explained. What meaneth he, when he sayth, I am under the Law to Christ? In some sense a Christian is fre…d from the Law, in some sense he is under the Law; so farre as the Law is any way besides or out of Christ, so farre the Apostle is without the Law; so farre as the Law is under Christ, so farre he is under the Law; keepe close to these two principles, and you shall safely avoyd rockes on every hand, thus by the use of the Law shall you not goe aside to a Covenant of works, nor by attendance unto grace, shall you neglect the Law. How farre is the Law under Christ? When it hath brought p. 116the soule neerer unto Christ, and in a remote manner prepared him: the Law is in Christ, and you subject to it in him. 1. As the Law is given by Christ. 2. As in Christ helpe is given to performe it. First, as the Law is given by Christ, as 1 Thes. 4.2, 3. — and many other Commandments he gave them, all which are legall Commandments, and yet the Apostle gave them by the Lord Jesus. S… Mat. 5. to the end of the Chapter. Our Saviour would not have us thinke, that he came to destroy the Law, or the Prophets, but to fullfill them; and to that end he doth there expound the spirituall & true meaning of the Law; that whereas the Pharisees held forth the outward letter of the Law to be observed onelyonly, as thinking that unlesse a man did commit the act of murther, he was not guilty of the breach of the sixt Commandment; and if he committed not the act of Adultery, he transgressed not the seventh Commandment; and so of the rest; Our Saviour Christ expoundeth the Law more spiritually, shewing that Anger against a mans brother is a breach of the sixt Commandment, and whosoever shall p. 117looke on a woman to lust after her, hath committed Adultery with her already in his heart, and broken the seventh Commandment. Thus Christ hath as it were revived Moses; but as the Law given by Christ is not a Covenant of works, but a Commandment of well-doing; and he having given it, we take our selves bound to be subject unto it. The Apostle also presseth the morall Law upon severall relations of men, Eph. 6.1, 2, 3. &c. It is an honour to Christ, that his servants should be holy, as he is holy; it is for the glory of God, and he requireth it; the Apostle James presseth it, Chap. 2.8. to the end of the Chapter; If you fullfill the Royall Law, according to the Scripture. (Thou shalt love thy neighbour as thy selfe) ye doe well. And againe, Whosoever shall keepe the whole Law, and yet offend in one point, he is guilty of all. Thus wee see the Apostles of Jesus Christ put it upon Christians to keepe the Law of God; and Christ himselfe beareth witnes to the Law, for God will never justifie sin to be no sin, though he will justifie the person of a sinner

Now as the Lord Jesus giveth the p. 118Law, and as it were renueth it, so he doth also give his Spirit unto his servants, enabling them to keep it. Jer. 31.33 and Ezek. 36.27. Now this Law would he not write in the hearts of his people, nor give unto them his holy Spirit, enabling them to keepe it, were it not his will in Jesus Christ, that the Law should be the Rule of holines and righteousnes unto his people; hence it is that the children of God, though they be not under the Covenant of the Law, yet take themselves to be bound to the obedience of it, for if Christ have given the Law as well as Moses, and if he have ratified it by giving them his Spirit to teach and strengthen them to keepe it, though not perfectly, yet sincerely, then they take themselves bound to obey the Law, though they be under the Covenant of grace; for doe we make voyd the Law through faith? God forbid; yea, we establish the Law; for what need have Christians of free justification by Christ, if they were not bound unto the obedience of the Law by the Commandment of the Law? therefore the free justification of men under a free Covenant of grace doth establish the p. 119obedience of the Law; otherwise what need they run to Christ to save them from the Curse of the Law? Why doe we still run to Christ for the continuance of our Justification, but that we find our selves ungodly Creatures against the righteous and holy Law of God? Therefore if God have given men the Law, & his Holy Spirit to strengthen them in the obedience of it, and his grace to save them from the curse of it, then Christians are to know, that they are bound to keep the Law, they lye under the authority of it, and dare not pluck their necks from under that yoke.

Now there are divers effects springing from the subjection of Gods people to the Commandement of the Law.

1 As they take themselves bound to the obedience of it, so they believe and many times feele the fatherly displeasure of God, when they transgresse it; now the transgression of the Law could not bring them under the displeasure of God, unlesse they were bound unto the Commandement of the Law: This displeasure David was sensible of, p. 120Psal. 38.1, 2, 3, &c. where he makes many complaints, which doe all of them spring from the conscience of the disobedience of the Law, which God hath framed in the hearts of his servants, whereby they reflect upon their sin as the ground of all the distempers, which lye upon their bodies or minds. This is the first effect of the subjection of Gods people to his Law, they lye under the faith and sense of the danger of the disobedience of it.

2 They are under the faith and sense also of Gods gratious acceptance of their wayes, when they are sutable to the blessed directions of his word; not that they can raise there-from their justified estate, but by the same Spirit of God, whereby they are helped to obey the Commandements of God, they doe see the Lords gratious approbation of them in their poore and weake endeavours; for the Lord knoweth the way of the righteous, that is, acknowledgeth and approveth it, Psal. 1.6. When the Lord by his Spirit boweth the hearts of his people unto obedience, then he knoweth and accepteth their obedience, Gen. 22.12. Thus the Lord beareth witness p. 121unto his Servants, that he doth accept their works; so that they sensibly know and believe, that the Lord doth acknowledge their poorest and weakest endeavours, unto which they are carried forth by his Spirit, in the Obedience of his word: this the Prophet David confirmeth, Psal. 18.20. to 26. where he speaketh of his righteous dealing with Saul, and whereas his enemies laid it to his charge that he was an enemy unto Saul, the Lord beareth him witnes, that he had walked toward Saul with a good conscience; now the Lord having led him an end to deale justly, and righteously, and purely with Saul, having kept him from all the malice and outrage of Saul, and maintained his cause against him, and delivered him out of his hands, whom the Lord had now rejected, herein the Prophet seeth the Lord accepting him, when in the name of his Son, by the power of his Spirit, he is helped to attend unto the Commandements of God. This is comfortable unto a Christian spirit, when the Lord beareth witnesse unto his soule, that he hath an eye to all the Commandments of God. And all this argueth, that the p. 122servants of God, being in a state of grace in Jesus Christ, have looked at themselves as bound by the Commandements of the Law, and as being under the Law to Christ, who hath given the Law and power unto his servants sincerely to keep it, both by writing in their hearts a Law of obedience, and by putting his Holy Spirit within them; for if the people of God were not sensible of their bounden duty to the observation of the Law of God, they would neither have faith nor sence of Gods fatherly displeasure, when they negligently breake these Lawes; neither would they be sensible of Gods acceptance of their conformity thereunto. But we know what the Apostle saith, 2 Cor. 1.12. For our rejoycing it this, the Testimony of our Conscience, &c. And truly the Lord doth often beare witnesse unto the integrity of his Servants, against the oppositions of men. So he did to Abraham, to David, to Paul, and to sundry of the Servants of God, though they are not wont to build their safe estate thereupon: Yet this kind of Gods acceptance of their wayes and obedience, they doe discern, &c. yet in their p. 123best obedience, which they doe perform, they see the need they have to goe unto God for justifying grace, because if they have failed in any one circumstance, their best righteousnesse is polluted, therefore they have need of Jesus Christ to cover the failings of their most strict performances; this Nehemiah was sensible of, when he had been very faithfull in reforming the abuses of the Sabboth, and of many other Ordinances of God; and though the Lord had helped him to undertake the Reformation with much dexterity and successe, yet for all this he runneth unto Christ for acceptance and pardon, Nehem. 13.22. And what would he have done if he had been conscious of some grosse sin? He would then much more have run to the Lord Jesus. Thus the Law is established by faith, for there is no justified person but is very apprehensive of his sins, and so his continuall need of Christ, whose blood cleanseth us from all sins, John 1.7. and who is faithfull and just to forgive us our sins, and to cleanse us from all unrighteousnesse, vers. 9 who is an Advocate (if any man sin) and a Propitiation for our sins, Chap. 2.1, 2. And p. 124what doe all these things argue, but that a Christian, being under the Covenant of the grace of God, doth submit himselfe unto this yoke of God. Thus far then a Christian is under the Law to Christ, so far as the Law is under Christ; he is under the Command of Christ, and under his power and displeasure, if he negligently sin against the Law, and unto Christ he runneth for pardon and cleansing, and unto him he cometh for acceptance of his obedience; so that he hath no use of the Law but unto Christ, and in and under him.

But how is a Christian not under the Law?

So far forth as the Law is not under Christ, I meane so far as it is without Christ, freely justifying us by his grace, so far a Christian is freed from under the Law. In one word, a Christian man, under a Covenant of grace, is not under a Covenant of works, Rom. 6.14. You are not under the Law, but under grace. He meaneth, not under the Covenant of the Law, nor under the power and authority of the Law, as of their Husband, Rom. 7.1, 2, 3, 4. The husbandly p. 125jurisdiction of the Law is taken away. The Law is not made for a righteous man, 1 Tim. 1.9. That is, not the Covenant of the Law; for else we are under the Commandments of the Law to Christ: But the Jewish Teachers taught more, to wit, the Covenant of the Law unto salvation: Not but that the Law is good if a man use it lawfully.

But how shall a man use it lawfully? for it is not given unto a righteous man, but he reckoneth up the breaches of every Commandement, and unto them it is given; To the lawlesse and disobedient, to the ungodly and sinners, &c. 1 Tim. 1.9. The Covenant of the Law is given to such (and to none but such) to convince them of their sinnes against the Law, to humble them to the death, and to drive them out of themselves, and all confidence in themselves.

But how doth it appear that the Covenant of the Law is not given to the Children of God?

From hence it is manifest, because a Christian man neither looketh for justification and salvation from his obedience to the Law, nor feareth condemnation, though he faile in his obedience; p. 126and this is a fruit of his exemption from under the Covenant of the Law; for if a man should look for life by his obedience to the Law, and fear condemnation by the breach of it, this would bring a man under the Covenant of the Law; for the sanction of the Covenant of the Law is Life to them that obey, and to them that disobey death and the curse; but a Christian looketh not for life by his obedience, and that is plain, Psal. 143.2. Rom. 3.20. Therefore no hope of salvation from our obedience to the Law.

But me thinks (you will say) a Christian may feare his condemnation, because of his disobedience to the Law?

Truly this is a great snare, and this doctrine will be scandalous to many a poor soule, but without cause; indeed if God give a man to be under the Covenant of grace, and not to see it, then he may fear; but if a man know himselfe to be under the Covenant of grace, then he doth not feare condemnation from his disobedience; notable to this purpose is the confidence of David, Psal. 49.5. where the Prophet calleth upon all people in the world p. 127to take notice of it, both men of high and low degree: Wherefore should I feare in the dayes of evill, when the iniquities of my heeles shall compasse me about? Wherefore? Truly if there be any fear in the world, one would think this should procure it? what should a man fear, if not this: David yet professeth it, and would have all men to know it, that there is no cause therein why a Christian man should fear; wherefore should I fear? &c. Though it should follow you to the Stocks, or to Prison, yet there is no cause why it should make you fear. Men that trust themselves in their wealth, and boast themselves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ransome for him, that he should still live for ever, and not see corruption. Had David had nothing but the wealth of his Kingdome, he might have feared well enough, but here's his confidence, vers. 15.

But will not this make a Christian wanton against God, and cause him to abuse his liberty to hardnesse of heart?

No, no, this is the kindly melting of a godly heart, to consider a Redeemers p. 128love, drawing him from the power of the grave, and that he should by his sins pierce the Lord Jesus Christ, this melteth him more than all his other sins, especially considering the abounding grace of God, which where sin hath abounded, aboundeth much more. Thus when a man doth not look for life by his owne righteousnesse, but knoweth the Redemption of soules to be more pretious than so, this sheweth a man not to be under a Covenant of works, and then his very iniquity shall not make him afraid, there is such a state in Christianity, and let all men know it.

But will not all men think the worse of Christian profession?

No, David will have all men know it, that they may see the difference between all worldly confidences, and the confidence of Christians; all the glory of worldly men will leave them to be like the Beasts that perish, and cannot redeem their soules, that the Lord onelyonly might be exalted in his Redeemed.

2 As a Christian looketh not for salvation by his obedience to the Law, nor feareth condemnation by his disobedience: p. 129So neither doth he seek for any blessing from his obedience, nor fear any curse from his disobedience. And therefore if there be any Promises of blessing made to any obedience (though God should help him to as much obedience as might be) he doth not look for any blessing from that obedience, Rom. 4 4, 5, 6. He looketh not for his blessednesse from his works, though he should perform all the conditions to which the Promises are made, yet he expecteth all his blessing from free Justification and union with the Lord Jesus Christ: Blessed is the man to whom the Lord imput…h not sin; this is the blessednesse of Christians. It is true, the Lord doth blesse the workings of his servants, and accept them, Mat. 25.34, 35, 36.— Thus Christ blesseth them, but they are not sensible of their good deeds, so as to expect blessings for their obedience sake, and therefore they make answere, and say, Lord when saw we thee an hungry, and fed thee, or thirsty▪ and gave thee drink &c? Neither do they fear the curse of God, or that their sins should separate them from God; those that are under the law indeed are cursed, p. 130if they doe not continue in all things that are written in the Law to doe them: But this Curse is removed from the Elect by Jesus Christ.

3 This also i… a third effect of the freedom from the Covenant of works, that a Christian doth not look for conjugall comfort from his obedience, nor fear conjugall divorce, from his disobedience. In a Covenant of works it is with a man as it was with Leah (Jacobs wife (who expected love and fellowship from her Husband, because of her fruitfulnes, Gen. 29.32, 34. but thus doth not a man under a Covenant of grace, for when he hath done all he can, he is ready to say, I am an unprofitable servant, Luke 17.10. and doth not chalenge God for any of his dealing with him, he seeth he deserveth not his daily bread, and so looks for no reward from his good works; though the Lord will gratiously acknowledge his servants in what they doe according to his will, yet they are not wont to plead any such thing, which is very observable in the practice of Jacob, Gen. 32.9, 10, &c. where he doth not presse the performance of Gods Commandement to p. 131procure any blessing, but acknowledgeth his unworthinesse, and looketh for grace from the Promise of God; Deliver me I pray thee from the hand of my brother, for thou saidst, I will surely doe thee good. Nor doth a Child of God fear divorce by his disobedience, though i… have been very great. Sometimes the people of God have not onelyonly rejected the servants of God, but the Lord himselfe. 1 Sam. 8.7. But when Samuel had pressed hard upon them for their sin, Cha. 12. and they were truly humbled, then Samuel said unto them (ver. 20, 21, 22.) Fear not, &c. Therefore feare you not, he will not cast you off: So that (mind you) a poor Christian doth not fear divorce from his disobedience, for if we should look for blessings from the one, or cursings from the other, we walk as not under Christ, but under the Law: But he that is freed from the Covenant of works, is freed also from expecting salvation, or fearing damnation for what he doth: He knoweth the Lord will hide his face from him, if he doe evill, but he knoweth the Lord will not cast him off for ever, yet he dares not commit sin, but p. 132being under grace, he is the more affected if he shall at any time displease God, and procure chastisement to himselfe, and by this means the Lord doth mortifie his distempers; on the other side, if he doe well, he will not say now my Husband will cleave unto me, and dwell with me: No, no, we are freed from the Law, Rom. 7.4. But we were not so, if we look for conjugall love from God for our obedience to the law; it is true, if a man be marryed to the Law, his obedience unto it will suppply comfort unto him, but if we be dead unto the Law, we have no life in it, nor by it, but onelyonly in Jesus Christ, from whom we expect our comfort▪ indeed we are troubled that we should sin against the grace of God, otherwise we look not at our obedience or disobedience to make us accepted or rejected.

4 And finally, the soule doth not claim his right unto any Conditionall Promise by his performance of the condition, nor doth he deny himse fe the blessing that the Promise may reach forth unto him, though he be wanting in obedience to this or that Commandement: p. 133Pregnant for this purpose is the example of Jacob (which we mentioned before, Gen. 32.9, 10. who though he had a plain and a full Promise of God to doe him good, if he would returne unto his Countrey, and to his kindred, yet when he did returne according to the word of God, he claimed not his interest in that Promise, for that he had done as God commanded him, but I am lesse than the least of thy mercies, and yet he cometh unto the Lord for the performance of his Promises: but upon this ground, onelyonly for the sake of mercy and truth. Deliver me I pray thee, for thou saidst, I will surely doe thee good, vers. 11, 12. So that (mind you) though the soul can make use of a conditionall Promise, and come to God for the blessing of it, yet not expecting it in the least manner by vertue of his obedience; and truly this is the freedome of a Christian soule, whereas another man, if he have kept the Commandment, and performed the condition, he then looketh for acceptance from God; as if the Lord make this Promise, that He that confesseth and forsaketh his sin, shall find mercy: This man p. 134confesseth his sin unto God, and forsaketh it, and therefore he looketh for mercy: But this is not the manner of Gods people, and yet if they look for any mercy, it is in the way of God, but not for their owne goodnes, their hope is in the faithfulnesse and free-grace of God; they may make mention to the praise of God, how he hath guided them, and carryed them an end in his owne wayes, yet they chalenge nothing for any thing that they have done, but put the Lord in mind of his free Promise; that a… of his free grace he hath freely promised, so from the same grace he may make good what he hath promised.