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1 Jft c. 
 
 Glorious Myftery 
 
 OF 
 
 Gods Mercy. 
 or, 
 
 A precious Cordial! for 
 
 Fainting Soules. 
 
 A Treatife wherein two great My- 
 fteries are opened. 
 
 r The Myftery of Free-grace revealed 
 
 in the Gofpell. 
 2 The Myftery of the pofpell wrapt up 
 in the Law, 
 
 ALSO 
 
 The Royall Law proved to be a Rule 
 of Gofpell obedience : with divers Di- 
 rections to perform duties of the 
 Law in a Gofpell manner. 
 
 ■ - 5 " 
 
 By Iohn Bi s co Miniftcrofthe Gofpell 
 in Thomas Southwark. 
 
 LONDON. 
 
 Primed by Richard Bijhop, and arc to be fold by 
 
 mllhm wenborn at the figne of the Rofe 
 
 at the Bride e-foo:, 16*47* 
 
TO 
 
 The Congregation 
 
 of faithfull ones in 
 Thomas Southwark, 
 grace, mercy, and 
 peace be mul- 
 tiplied. 
 
 T is a reall 
 truth, though a 
 ji$ feeming con- 
 tradiction, Of 
 all men under heaven 
 Saints are pooreft, yet 
 richeft : pooreft in their 
 owne fenfe and apprehen- 
 sion j richeft in reallity, 
 A 3 heigth, 
 
YB. 
 
 The Epiftk 
 
 heigth, and largenefTe of 
 poffeflion. Paul in the 
 midft of all his fpirituall 
 priviledges, graces, gifts, 
 performances, profefleth 
 himfelfe to be nothing : 
 Saints are meer nothings 
 in themfelves, but all in 
 him who is ALL in all 
 his, yea more then all. 
 The more wee are filled 
 with the treafures of hea- 
 ven, the more are wee 
 emptied of our felves, 
 and fublunary vanities; 
 the more we have of God, 
 the leffe have wee of 
 felf. 
 
 There £>e two.unfeareh- 
 
 able and inexhauftible 
 
 treafures 
 
yjedicatory. 
 
 treafures that every Saint 
 is really pofleft of; firft, 
 the treafures of mercy in 
 God; fecondly, the trea- 
 fures of wifdome, grace, 
 and merit in Chrift. The 
 pooreft Saint that lives in 
 a Cottage, hath great trea- 
 fure in his heart, though 
 little in his houfe. 
 
 This rich royall trea- 
 fure which is made over to 
 the people of God, fpcaks 
 a fourfold duty to them. 
 Firft, They Should learne 
 to value themfelves ac- 
 cording to their great 
 treafures, according to 
 their intereft in the great 
 God j not according to 
 A 4 what, 
 
The epifile 
 
 what they enjoy in empty 
 creatures. Secondly,They 
 [hould live upon thefe 
 treafures continually; their 
 fpirits {hould fix, feed, fill 
 & (atiate themfelves there- 
 with; cohere the treafure is, 
 there wO the heart be alfo % 
 Mat,6. Thirdly, It is the 
 duty of precious Saints to 
 iolace and felicitate them- 
 felves in the contempla* 
 tion and confideration of 
 their great treafures,* they 
 may truly fing a holy reft 
 unto their foules- Soule, 
 take thy reft in the glori- 
 ous Fountaine of all reft, 
 thou haft treafure laid up 
 in heaven for eternity. 
 Fourthly, 
 
jueatcatory. 
 
 Fourthly, Let them ma- 
 nifeft a heigth of holy 
 magnanimity futable to 
 their great poffeflions: 
 Oh Saints , take a holy 
 ftate upon your felves; 
 think your felves too great 
 to be flaves to any bafe 
 luft or vanity, to felfe or 
 Satan. 
 
 And as for you ( my 
 fweeteft,deareft Friends) 
 unto whom the Spirit of 
 God hath made me an O- 
 verfecr, to whom relati- 
 on, fellowftiip , and en- 
 gagements fpeaks abun- 
 dance of love, care, and 
 tender-heartedne{Te,I have 
 a requeft for you , a rej- 
 
 cjueft 
 
The Spijlle 
 
 queft from you. 
 
 Firft, Myrequeftfor 
 you is, That the God and 
 Father of all mercies 
 would fill your precious 
 foules with the invaluable 
 treafures of his precious 
 mercies , and with an a- 
 bundant manifeftation of 
 his marvellous love, that 
 yee may be full of Chrift, 
 and the glorious Comfor- 
 ter 5 that yee may walk in 
 the light of his glorious 
 countenance all the dayes 
 of this your pilgrimage, 
 untill yee come to be fil- 
 led brim-full of glory in 
 your Fathers houfe, from 
 the beatificall vifion, and 
 imme- 
 
" Dedicatory r . 
 
 immediate fruition of God 
 in Chrift, through ail eter- 
 nity. 
 
 Secondly, Myrequeft 
 from you is this ; Study 
 love. Firft, God is bite, 
 yea love it felfe ; 1 lob. 4. 
 nothing makes us more 
 like unto God then love. 
 Secondly, This is the 
 great Character whereby 
 all men fhall know and 
 difecrne us to be Difciples 
 of Chrift. Thirdly, Love 
 is the great royaU duty; 
 lam, 2. 8. it is the fulfilling 
 of the toy all haw . Fourth- 
 ly, Lote is the mofl excellent 
 •Vay, 1C0r.i2.31. it makes 
 heaven upon earth: They 
 
 that 
 
1 be tytJUe,&c. 
 
 that love fpiritually, doe 
 dwell in God, and God 
 in them. I befeech you 
 ftudy love, fpeak love, adt 
 love, walk in love; let all 
 your actions and affaires 
 be done in love. This is 
 the humble requeft of him 
 who is 
 
 Tours, tofpenddnd 
 be [pent in the 
 fervice of love, 
 and love to your 
 foules 5 
 
 John Bisco. 
 

 mmmmi 
 
 wwmm 
 
 To the Reader. 
 
 Bl|^ deader, 
 
 Vm&& thou ha $ in thh 
 
 vvSSSffil enfuina Tratlpre- 
 
 fir ft, The Myfle. 
 j ofMyfleries, the Miracle of 
 ?otts match tejje mercy and love 
 o his precious ones. Mercy 
 md Grace is Gods great Name 
 tigkejt glory, andfpeciall de- 
 tght 5 and therefore it jboutd 
 t the delight of all the vejjels 
 
io tne Keaaer, 
 
 of mercy to read 5 jludy, and 
 fpeak of this precious Mercy. 
 It is the fpirituall knowledge 
 and beholding this glorious Mer- 
 cy, that transforcaes us from 
 glory to glory, by the fpirk of 
 glory, 2 Cor. 3. 1 8. 
 
 Secondly, The manifold My- 
 fteries that are wrap up in the 
 Royall Law: as firfl^ That the 
 Law comes to all the Saints in 
 the hands of chrift : there ts 
 cne Myflery. Secondly, That 
 it is a rule ofGofpel-ofodience, 
 to be performed in Chrift: there 
 is another Mystery. Thirdly, 
 That the L are is not fet ever 
 the righteous j for they are un- 
 der grace: thtye is a third My- 
 ftery. Fourthly, There is no 
 Law again ft tbt righteous ; 
 becaufe Chrift hath fitisfied 
 the Law, fweetened it^ and made 
 it friendly to all his : there u 
 
 a 
 
io tne Keaaer. 
 
 a fourth Myftery. Fifthly^ 
 That the difcovery of Gods &~ 
 bunclant grace and over-flow- 
 ing °f Go ft e l mercy , doth not 
 free m from duties , but oblige 
 and engage m more firongly to 
 duty : there is a fifth My fiery. 
 Sixthly , That the Law was 
 given to Ifrael upon Mount 
 Sinai as a conditional! Cove- 
 nant for temporalis in the Land 
 of Canaan : there is a fixth 
 My fiery. 
 
 In all thefe 1 have tndea* 
 voured to bring in the facred 
 Scriptures [peaking in their 
 owne Originall languages^ ac- 
 cording to that finall meafure 
 of light that the Spirit of God 
 hath given unto me. It is the 
 Omnipotent Law-giver , the 
 King of Saints alone , who is 
 j able to unvaile and open our 
 \ eyes> that we may fee the won- 
 
 derfuU 
 
To the Reader. 
 
 derfuU myfterioui things that 
 are in his Law : which fhou/d 
 be the conflant prayer of every 
 Saint, as it if of him 
 
 Who is the leaft 
 of all Saints, 
 
 John Bijco. 
 
THE 
 
 Glorious Myftery 
 
 OF 
 Qods Mercy. 
 
 Micah. 7. 18. 
 who is a Strong God like 
 into thee i that pardoneth ini. 
 uity^ and pafjetb by the tranf- 
 rejfton of the Remnant of his 
 eritage Z he retaineth not his 
 nger for ever y becaufe he de- 
 ights in mercy. 
 
 Hefe words are a Dif- 
 covery of two great 
 Heigths : Firft, the 
 heigth of Gods de- 
 clarative Glory. Se- 
 >ndly, the heigth of a Chriftiam 
 B Comfort • ; 
 
2 The Glorious Myflery 
 
 Comfort ; Gods pardoning mer- 
 cy in lefus Chrift ; that fwect 
 Attribute upon which a Tinners 
 chiefeft comfort is founded, our 
 God accounteth his greateft glo- 
 ry- 
 
 u *~ who is a (Iron? God like 
 -^ Q3 unto tbee i 
 
 Qais eit iAus 
 
 fortjs par cibi? The word in the Originall doth 
 &c,SoTre.vc- properly fignify a Strong Cjod , fo 
 !lords adSt :C ' callcd from- his Strength : This 
 ^M A ftrono, Name efpeciaily declareth the 
 God. E(c.?6. omnipotcncyofGod. 
 
 Aqui!a Iran- 
 
 fiiLic$r&''}7yvph* Tremeliiuand lunius, Dcum forcem. 
 Mr Leigh. ^ fortis 3 Ezek.$t 8 i j.Dsus propric for- 
 tis, &a forntuaine fie appelhtus. Buxtorf. Lexicon. 
 
 The Hebrew word jstdj figni- 
 ^ J p^ "*" fies to ^Mrr, r*£* 4^47, mdpard**. 
 rufcepit, fcva- Chrift God-man hath taken away 
 vir, condena- our iniquities by bearing them in 
 vit, nbftulir. his body on the Tree, as the Apo- 
 y©B , Kimchi files phrafe is. 
 
 "nQ pecca- ^^»», the rebellion , the back- 
 lumquodfci. Aiding of the ficmnwt of his 
 
 heritage; 
 
of Gods Mercy. 2 
 
 heritage : the Hebrew word is enter & C on- 
 comprehenfive , and takes in all smacker com 
 thefe fignifications. The fmnes mitcirur - 
 that the ftrong God is fayd here ^^ Non 
 to forgive to his people, are of the qual.icuncj ie, 
 higheft nature, of the blaekeft and ^d maliriaU 
 moft bloody colours ; and this " an r r § r . c(r ? x 
 | makes his power and pardoning ^[ c f/ m 
 mercy more glorious and illuttri- 
 OUS. S?^ prxva* 
 
 Iniquity and tranfgreffion aceor- rican,dcfi:crq 
 ding to the propriety of the He- !> ei3eJarc ' 
 brew words in my Text, are hnnes 
 committed 1 againft light in thej>££ Impro- 
 underftanding : 2 with malice and t>am mandati 
 perverfenefle in the will of a fin- w^fgrdfio- 
 ner : 3 proud tranfgreffions of the JJ ^ 
 command : 4 finnes of rebellion tus 'j n E la . ' 
 and prevarication. 5 $ , $, 
 
 Prevarication is falfe fallacious 
 dealing, when men make (how to X& P ervcr fi- 
 ioe a thing, and doe clean contra - 
 y, as when an Atturney or man 
 )f Law pretends to help a poore 
 nan by pleading his Caule, and yet 
 eeretly betrayes his Caufe to his 
 Adverfay. 
 
 ! The general! fcope of thefe words 
 B 2 is 
 
The Glorious Myflery 
 
 is twofold : Firft, to declare that 
 the great thing wherein the Lord 
 God is to be admired and advanced 
 of all his, is his pardoning mercy to 
 his people : The glory and greatneffe 
 of God fupereminently andfuper- 
 latively (Lines forth in his Grace 
 and Mercy in Chrift. who is a 
 flrong Cjod like unto thee, that par* 
 doneth. &c. as if he had fayd ; this 
 is the greatefi manifeftation of his 
 Glory ', the grand, declaration of his 
 ommpotency. 
 
 The fecond generall fcope of this 
 Text is to demonftrate the Deity 
 of the Go&oUfrael, that he is the 
 only True God, becaufe he freely 
 and fully pardoneth the deepefl pol- 
 lutions, perverfenefie, prevaricati- 
 ons, and provocations of beleeving 
 repenting finners. 
 
 When the Prophet faith , Who 
 is a firong God like unto thee i his 
 theaning is not that there are re- 
 ally any other gods, befides ours j 
 but his aime is to hold forth the 
 grand demonftrative property, and 
 diilinguiftiing character, whereby 
 
 the 
 
the True God is difcerned from all 
 Idoll gods , in that hee mercifully 
 pardons the tranfgreflions of his 
 people* even fins of perverfenefle 
 and prevarication ; is immutable in 
 his Covenant with them , and o- 
 vercomes all their ill with good- 
 nefle. 
 
 There was no Nation ever fo 
 barbarous^but acknowledged them- 
 felves bound over in guilt before 
 God (as Calvin obferves : ) there- 
 upon all the Heathens were wont 
 to flie to the mercy of their gods 
 by petitions and purging facrifices : 
 they laid hold upon this principle, 
 that the gods were propitious and 
 propenfe to pardon- But none of 
 jthe Gentile gods could ever pardon 
 inne. 
 
 Pardoning mercy is the pe- 
 :uliar power and prerogative 
 loyall of the God and King of If- 
 rael. 
 
 The Text prefents unto us thefe 
 :hree eminent things : 
 
 The firft is the Grand Demon- 
 
 ftration of the eternall Deity and 
 
 B 3 Omni- 
 
$ The Glorious Myftery 
 
 Omnipotency , Gods pardoning 
 mercy to his people. 
 
 Secondly, Here is the originall 
 foundation and rife of all our Hap- 
 pinefle and Comfort , Gods good 
 pleafure to fhew mercy : Hence it 
 is that his anger is but momentany, 
 but his mercy everlafting. 
 
 The third thing is the Obje£t 
 upon whom all this pardoning mer- 
 cy falls and fixeth ; the Eleft of 
 God, fet forth by two chara&ers ; 
 * Firft, They are the heiitage and 
 
 &1£ Secondly, But 
 
 a^rtjpofli^ a remnant, 
 dere. i . Gods people are ftiled his in. 
 
 heritance, item. 22. 8,9* Ephef. 
 I.n. xPet.5.8. Tfa/.z.S. Se- 
 condly, God himfelfe is the inhe- 
 ritance and pofleflion of his peo- 
 ple. See Tfal. 16. 5. The Lord is 
 the portion of mine inheritance* P fal. 
 1 19. 57. Revel.21.7. 
 
 2. The perfons to whom God 
 
 K R gives out his Pardons are but a 
 
 SSrel.' REMNANT. Gods heritage 
 
 duurn. and pofleflion are but a remnant in 
 
 comparifon of the world, Rom. 9. 
 
 27, 
 
of ooas Mercy. ~ 
 
 if. Though the children of Ifrael ifai.io.20j*f- 
 
 ure as the fund of the fea , yet but R°m. 9. 
 1 remnant of them jhall be faved. to f^TaK^fJA 
 The mercies of eternity are preci- ™$v<n-m* 
 >us, filling none but the golden vef. 
 Us of mercy. 
 
 But what is a Remnant ? 
 
 Anjw. Jtisapieeeofcloth^half 
 i yard, or a quarter, remaining of 
 hreefcore or four/core yards. 
 
 We may draw up the words into 
 :his great Do&rinalltruth,That the DoElrinall 
 iivinity, omnipotence and glory oft he Truth* 
 Lord God is mofl eminently mani- 
 c efied and made known in his far- 
 loning mercy to his in Chrift. 
 
 I will make out this precious 
 Truth in foure Proportions 
 
 The firftPropofition. 
 
 Gods pardoning mercy is the 
 bigheft and great eft demonfira- 
 \ton of his eternall God-head. 
 
 Firft, Pardoning of finne is the 
 
 peculiar work of an infinite deity ; 
 
 » B 4 none 
 
herba Deum. 
 
 8 Pardoning Merc) the grand 
 
 , none but the all -powerfull God 
 can forgive fwners. 
 
 Secondly, It- is the great de- 
 Rom, i. monftration of the deity, i, E ve- 
 Praefentemre- ry creature preachett^a God to us. 
 fere qudibec % j^ ^fe anc j W opderfull order- 
 ing of all things, the aSing of ir- 
 rationall inanimate creatures to an 
 end above themfelves , declares a 
 deity, j. But that which moft 
 eminently demonftrateth Jehovah 
 to be God, is the forgiving fo ma* 
 ny finnes and rebellions to his peo- 
 ple. 
 
 Yea , if the Lord were not an 
 infinite God, hee could not par- 
 don great finners. God himfelfe 
 fpeaks as much, Hof. 11.9. I mil 
 not execute the fiercenejfe of mine 
 anger ) I will not rtturne to deftroy 
 Epbraim , for 1 am Cjod and not 
 man % &c. By Ephraim are meant 
 the ten Tribes that had deeply de- 
 filed themfelves with Idolatry and 
 falfe worth ip. 
 
 Here is an engagement of par- 
 doning fparing mercy to thofe 
 crimfon finners ; but upon what 
 grounds ? 
 
aemonjtraiton oj we Deity. , 
 
 gfpunds ? Saith the Lord 3 / am 
 God, and not man ; and therefore I 
 am able to foi'give them : As if he 
 ftiould fay, If I had not the infinite 
 mercies of a God, I could not but 
 deftroy Ephraim. N 
 
 The fecond Propofition. 
 
 Pardoning mercy and grace 
 is the great NAME whereby 
 God hath exprejfed himfelfe } and 
 delights to be known and called 
 by all his. 
 
 God himfelfe proclaimes his^ 
 owne Name to Mofes upon Mount 
 Sinai, sAndCMofes rofe up early h * 0a '^* 
 in the morning^and went up to Mount 
 
 Siuaij&c. ts&nd Jehovah 
 
 defcended in the cloud, and heefiood . 
 with him there : and hee proclaimed 
 the NAME of JEHOVAH. 
 *And JEHOVAH faffed by 
 before him , and hee proclaimed, 
 Jehovah, Jehovah, God,pitifu/l,and 
 gracious % hng^fuffering^ and abun- 
 dant 
 
 Exod54'4)f> 
 7« 
 
io Grace and Mercy 
 
 dant in mercy and truth $ Keeping 
 mercy for thoufands > forgiving ini- 
 quity, and trefpajfe, and fnne • and 
 that will not clearing clear e ( the 
 guilty ) vifiting the iniquity of the 
 fathers upon the fonnes , and upon 
 the fonnes fonnes \ unto the third and 
 unto the fourth generation. 
 
 This defending of God was by 
 
 s p XO( j tI(5 . a manifeftation of his gloriouspre- 
 
 ' is; fence , and proclamation of his 
 
 Name : The Chaldee faith, he was 
 
 revealed. It is evident by Mofes 
 
 his words,, Numb. 14. 17, 18. and 
 
 K. Menacbem. other of the Hebrewes a that (he- 
 
 Exod. 33* cinah (the, Divine prefence) pro- 
 
 *W\^ claimed thefe properties. In Ex- 
 
 t= ~ 3TJ ?5 *& 33* 1 9/ God promifed topro- 
 
 vTXR, claime his Name. Here all the 
 
 goodnefle, grace and mercy of the 
 
 Lord pafled before <Jl<fofes, and 
 
 was proclaimed, £xod. 33-1 9* This 
 
 is the glorious Name of God, 
 
 clothed all in fweeteft attributes of 
 
 grace and mercy. 
 
 Here are three precious Titles, 
 and fix Attributes of mercy 5 which 
 are as fo many golden letters of 
 
 this 
 
 'f£» 
 
this glorious Name; and every let- 
 ter holds forth unfpeakable com- 
 fort to beleeving Repentants. The 
 two laft letters are Attributes of 
 Juftice, wherein Jehovah is difco- 
 vered as a fin -revenging Judge to 
 all impenitent finners. 
 
 If any Saint (hall now ask me 
 what the proper Name of our God Gcds Name 
 is , I anfwer, It is all his good- whereby he 
 nefle, grace and pardoning mercy is ^ ovv - n ?' vn 
 inChrift. 'inthcGo^ 
 
 ' , . , . . is lus love, 
 
 On what encouragement is here U;CTC y good- 
 for burdened foules to goc to the neff?, truth, 
 God of mercy for life and pardon ! Catena*! of 
 his very NAME prcmiieth an-8™ € >/f*f; 
 
 r J j , rue D6&0P Site o 
 
 lwers and embraces full of grace Iohn i? l6# 
 and mercy. te<>*}* 
 
 Firft, This fweet Name of God i . 
 is a futable object, bottome and 
 foundation for precious faith : The 
 fpirituall difcovery of this glorious 
 Name , is that ftrong cord which 
 drawes the foule unto Chrift. Pfal. 
 g.lc.Thejr that know thy TS^AME, 
 will trnft in thee, faith thePfalmift. 
 Untill there be a manifeftation of 
 this Name to finners, they cannot, 
 
 they 
 
 e;i 
 
1 2 Grace and Mercy 
 
 they will not truft in God. 
 
 Secondly, This is that Name of 
 
 God, that Saints under a cloud of 
 
 defertion, and in abfenceof fpiritu- 
 
 all affurance , are commanded to 
 
 ftay and relt upon. Ifau 50.10. Who 
 
 is among joh that feareth the Lord, 
 
 that ejeth the voyce of his fer- 
 
 vant> that walketh in darknejfe, and 
 
 and hath no light ? let him truft in 
 
 the NAME of the Lord, and 
 
 jiay upon his God. 
 
 Note. Precious foules that truly feare 
 
 the Lord may walk in a darkfome 
 
 See Mr. Gcod- difconfolate condition, not feeling 
 
 wins prctious the ]eaft f park or fc^ f comfor- 
 
 KS^ table afl^rance in their /pirits. 
 lign.&c. But what is to be done in this 
 
 cafe? f 
 
 Let faich clafp 2nd clofe with this 
 glorious Name of Grace and Mer- 
 cy : keep it ever in thine eye ; there 
 is light and life in this Name. 
 Thirdly , This precious Name 
 W VftD * s r h e Saints Tower of cTefence. 
 HVY» tEtobfttoibl 10. The Nameofjeho- 
 Tunis fcortuu- vab ^ atower of (lrenfth y the rtgh- 
 dims Nomen A n n J . J . * \ , , s 
 
 Domini. te ° m Jr a ^ rnn tnt0 n > an * * e ex ~ 
 
 dted y 
 
Gods great Name. 13 
 
 alted, or, fit on high : fo it is in the ^^ 
 Originall. When tentations,trou- Hxtoiiere,m 
 bles, doubts and feares doe aflault cdico coll'o- 
 us , let faith fly into this ttrong carc - 
 Tower for fhelter and fafety : there 
 is enough in this divine Name to 
 anfwer all our objections, tofatif- 
 fie all our doubts, to quiet our fouls, 
 to make up all our wants. 
 
 ObjcEt.i. The great trouble of obje%. \. 
 many poore foules is, the not being 
 of their finnes pardoned i the not 
 being of a new work upon their 
 fpirits, at leaft in their own fenfe* 
 
 *4*fw. Confider, that the firft vfnfiv. 
 letter of Gods Name is lehovah, 
 twice proclaimed together. God 
 is an infinite Being, able to give be. 
 ing to thofe graces and comforts 
 that are not* 
 
 Okjcft. z % Oh, this blindeminde Objett. is 
 of mine will never be enlightened > 
 this hard heart of mine will never 
 be foftened , I (hall never be able 
 to prevaileagainft my lulls andpal- 
 fions. 
 
 tsfnfw. The Lord is El, the %An[*. 
 flrong God, he can command light 
 
 out 
 
1 4 G race and Mer cy 
 
 out of darknefle , turne hearts of 
 zC< r 4.6- ft one i mo hearts of flefh ; hee is 
 H^eic 1 r. 19. ^ to ca(t Qut j e gj ons f ^vils 
 
 and lufts with one word. 
 
 ObjeU. 3. I grant, God is able 
 to pardon and fubdue all my finnes; 
 but the queftion is t whether he will 
 doe it for fuch a wretch as h 
 
 Anfiv. Gods Name tels us that 
 
 he is mercifull, pittying them that 
 
 Caijfl are * n m ifety. 2. Hee hath bowels 
 
 No»nen a vif- gf mercy > hee is ready to forgive. 
 
 «ribus dedu* 5# Hee hath mfearchable riches of 
 
 Epheui.^r 7' msrc lf > zn & a ^ t ^ e ^ e are ^ or ^ ls 
 people, not for himfelfe ; he needs 
 
 no mercy : yea, hee accounts that 
 mercy which hee extends to be- 
 Jeeving foules ■■ to be his greateft 
 riches and treafure. 
 
 Gbjett. 4. But I am utterly un- 
 worthy, I have nothing to move 
 God to mercy. 
 
 Anfa % God is gracious, he ftiew- 
 eth mercy freely ; it fate lipon them 
 that are moft unworthy, without 
 the leaft refpeft to any thing in us. 
 God extends mercy according to 
 the infinite largeneffe of his own 
 
 heart. 
 
vua> great j.\ame 9 j ^ 
 
 heart, goodnefle and bounty. It is 
 a precious place, i ^6r^». 1 7. 1 9. O 
 Lord, according to thine own heart 
 haft thou done all this greatneflc &c. 
 not according to any qualifications 
 in us. 
 
 Objeft. 5. Oh I am an old Tin- 
 ner, I have flood out a long time; 
 had I come in at firft offer, there 
 had been hope. 
 
 tsfnfa. It is Gods Name to be 
 long-fuffering, long of anger, astis 
 in the Hebrew a^DK "p** that 
 is, long ere he be angry. 2 He hath 
 Riches of long-fuffering and pari- om,2 *^ T * 
 ence ; and thefe are not quickly 
 fpent. 
 
 Objett. 6 My finnes furpaffe in 
 multitude and greatnefle, they are 
 numberlefle ; I have often broke 
 promife and Covenant with God. 
 
 csfnfw. The glorious Name of 
 God ion 31 declares him to be 
 abundant in goodneffe , of much 
 and great bounty ; he hath muki- 
 tudesof mercies, variety of mercies faI * - u x * 
 and pardons, and thefe of all forts; 
 ferre more numberlefle then thy 
 
 finnes 
 
1 6 Grace and Mercy 
 
 finnes : Efaj 55.7, he promifeth to 
 multiply pardons to Repentants. 
 2 He is abundant in truth, he keeps 
 promife with his people, notwith- 
 ftanding their faylings. 
 
 Objett. 7. Thefe mereies are but 
 for a Remnant, it may be I am 
 none of them. 
 
 Anfw. God hath mercy for thou- 
 fands, yea for an innumerable mul- 
 titude of all nations, tongues,&c. 
 
 Objett. 8. But if I fhould ob- 
 tain mercy, I feare I fhould fall from 
 mercy, and finne it away. 
 
 Anfw % Remember., God keeps 
 mercy for thoufands; both we our 
 felves^ our mercies and graces i are 
 k Pet. 1 . y, kept by an almighty power, as with 
 a garrifon, ; our ttock is not in our 
 own hands, as esfdams was. 
 
 Qbjebl. 9. My finnes are not as 
 other mens^hey are highly circum- 
 flantiated, I have playdfalie with 
 God, I have profeffed to be for him, 
 but I have dealt doubly and deceit- 
 fully, and fecretly a&ed againft 
 him : Oh this is the fin that ftrikes 
 deepett into myconfcience. 
 
Gods great Name. j*r 
 
 v4nfa>. It is Gods Name to for- 
 give iniquity , tranfgreffion and 
 finne to turning finners ; finnes of 
 all forts and fixes, yea finnes of 
 prevarication and back-Aiding, as 
 the Hebrew word imports , jwtjl 
 3? f ^Q1 pj; Oh Saints, know your 
 Fathers Name ; hee hath made pro- 
 clamation thereof that none of his 
 might be ignoraht of-it : Study 
 this pretious Name ; know where 
 your ftrength lieth ; this Name 
 of God is a Tower of ftrength. 
 When inward troubles, douhts^aod 
 mii-giving thoughts begin to lttrre, 
 hide your felves in this ftrong 
 Tower ; the prcmife k, yee fliali 
 be fet on 'high, above your doubts, 
 diftempers, diftra&ing and difqui- 
 eting feares. 
 
 Fourthly, The manifeftation of 
 this glorious Name fills the ibule 
 with the love of God, with Chrift 
 and his fweetnefie : wee have an 
 eminent expreflion of Ghrift, Job. 
 J7*l6* I have declared to them thy 
 Name , and I will declare it > that 
 the love wherewith thon haft loved 
 € *m 
 
18 Pardoning mercy 
 
 me may be in them, and I in them. 
 
 The more of this Name is ma- 
 nifefted unto us by Chrift,the more 
 of Gods love, of Chrift, of his glo- 
 rious Spirit , of his image^comes 
 into our ipirits. 
 
 The third Propofition. 
 
 The heigth and transcenden- 
 cy of Gods declarative glory 
 fhines forth in his pardoning 
 mercy and grace. 
 
 God tectum His farpaffing > fuperabundant 
 himfelfc more grace and mercy is the great thing 
 gkriousin his wherein God is now glorious in 
 
 mercy ,thcn in Chrfft# 
 
 £ii S?i Firft > Merc y is that which God 
 
 CVm accounteth his chiefeft glory, and 
 
 higheft excellency under the Go- 
 
 his* tacTand f P eI : That Attribute which is mans 
 
 mere ?*cfoecU g reate ft comfort, God reckons his 
 
 ally his glory, greateft glory ♦ 
 
 Dodor sibs, Secondly, God himfelfe hath 
 declared Mercy to be his Glory : 
 You have an eminent difcovery 
 
 from 
 
Gods highest glorf. Ip 
 
 from the mouth of excellent Glo- 
 ry, £aW. 3 j. In the eighteenth Ex0 d. l? . I7 , 
 verfe (JHofes makes requeft to God 18,19, zo . 
 that hee would fhew him his glory: *o Mtfvi 
 God grants his defire ; faith the T13D nsS 
 Lord, / will make all my goodnefe Verlc 9. . 
 faffe before thee , and I will proclatme 1 3f1 W->3 
 the Name of the Lord before thee : 
 and will be gracious unto whom I will 
 be gracious y and will Jhew mercy on 
 whom I will fhew mercy. What 
 doth God here reckon his glory ? 
 AH his goodnefle, grace and mercy. 
 
 My goodnejfe ,: The Chaldee ex- 
 pounds it , My glory : And the 
 Greek, / willpaffe before thee with 
 my glory. God is glorious in his 
 Wiledome, Juftice, all his Attri- 
 butes ; 2. in all his judiciary Ads 
 and Adminiilrations in and upon 
 the world ; but in his pardoning 
 Mercy to his, hee is glorioufly glo- 
 rious, -j ♦ f 
 
 Thirdly, Mercy is often ftiled /'" >T" 
 the Glory of God , in the Scrip- J! *? r ? * 
 tureexpreflJons ; W 9. 23. it is *$ t ™ x i 
 called a Riches of glory ; that is, of therc is lhc 
 lame phrafc againe. Sec iCor.j.iS. &<?.*♦ 
 C 2 mercy > 
 
mercy ^ which is Gods glory • as 
 appeares by the fubjeft , wj(^// 0/ 
 mercy. Wee have a parallel place, 
 Ephef. 3.16, According to the riches 
 of his glory. Luk* 2.14. <jlory be 
 to Cjod on high. What glory ? The 
 
 b T he grace § lor y b , of his free 8 race and mcrc Y' 
 and free mercy The fuperabundant rich grace of 
 
 of God is bis God is the thing wherein hee is 
 
 glory 5 faith now glorious in Chrift. 
 
 Dr. Sibs in his 
 
 Trad of The excellency of tbeGoffd above the law. Pag. 
 *$?. & 2384 By the glory of the Lord, is meant efpeci- 
 aily the glory of his mercy and love in Icfus Chrift. 
 
 The fourth Propofition. 
 
 The fuperlative fupertmu 
 nent greatnejje of Gods Tower 
 is wamfefted in pardoning the 
 poButiom of bk people. 
 
 1. It is an a& of power , yea 
 of infinite power to forgive finne. 
 2. God manifefts a greater power 
 in pardoning, then in creating the 
 whole world. This is eminently 
 held forth, 2VW£. 14. whereof*- 
 
 fit 
 
10 jurgive }tane 9 2 1 
 
 fes importuning the Lord to par- 
 don his people, pleads and prefleth 
 the greatnefle of his power * And 
 now I befeech thee, let the power of Numb,i 4. 17, 
 my Lord be great , according as thou 3 8, 19% 
 
 haft fpoken , faying , The Lord U 
 lovgfuferingt and of great mercy , 
 
 forgiving intquity and tranfgreffio* : 
 'Pardon, I befeech thee y the iniquity 
 of this people, according to thegreat- 
 
 nejfe of thy mercy. Greatnefle of 
 
 power , and greatnefle of mercy, 
 
 concurre in pardoning great of- 
 fences. In framing the world, God 
 
 isfaidtomake known his power; * Ia 
 
 but in forgiving his people , the 
 
 greatnefle of his power. The great 
 
 God will put forth the utmoft of 
 
 his infinite power and mercy, ra- 
 ther then any beleeving foule fhall 
 
 mifcarry. 
 
 In Efay 27. Si the mercy ,good- 
 
 nefle, and faithfulneffe of God is 
 
 called his ftrevgth 3 and the Saints 
 
 are prefled to take hol4 on this 
 
 itrength, and thereby they fhouid 
 
 be at peace with God, aad be up* 
 
 held againft tiormes and troubles* 
 C 5 Pfal. 
 
22. Beleeving gives God 
 
 pfal. 62. 11, 1 a. The power and 
 mercy of God are joyned together, 
 as grounds and bottoms of faith. 
 
 Vfe 1. If this be a reall truth, ' 
 That, Gods pardoning mercy is the 
 bighefi manifestation of his divinity , 
 glory \*nd omnipotence ; this may 
 informe us , that the higheft way 
 for men to advance the glory of 
 God, is by beleeving , by clofing 
 with this glorious mercy offered in 
 Chrift. 
 
 When God gives men hearts to 
 fee their own finfull, loft, undone 
 condition, as they ft and in them- 
 felves, the fulnefle and freenefle of 
 mercy tendered in the Gofpel, and 
 thereupon to hate their deareft lufts, 
 to come out of themfelves, and to 
 lay hold upon pardoning mercy, 
 they doe hereby acknowledge Gods 
 etermll Deity, and exalt his Mer- 
 cy, Grace,and Power, in the high- 
 eft way. There is no a& or duty' 
 that we can poffibly perform,where- 
 by we lift up Gods great Name fo 
 much, as by cafting our felvesupon 
 his free mercy in the Lord Iefus. 
 
 Oh, 
 
the great eft glory. % j 
 
 Oh, yeeburdened,bruifed, bro- 
 ken-hearted fitmers, that ftand 
 trembling and dare not apply the 
 promife, be perfvvaded to give glo- 
 ry to God, by accepting and appre- 
 hending precious mercy, which is 
 fo freely proffered in the GolpeL 
 
 Objett. Oh, but I have been a 
 fuperlative finner, I have infinitely 
 provoked the pure eyes of Gods 
 glory, and cruelly pierced the Lord 
 Iefus by my prodigious pollutions: 
 when I begin to think of looking 
 towards the throne of mercy, my 
 finnes prefent themfelves in all their 
 dimenfions J and 'Satan tells me, 
 that mercy will not owne fuch a 
 wretch. 
 
 Anfw. Confider.Oh ye droop- 
 ing 3 doubting, diftreffed lbules, 
 i . That mercy is Gods glory ; and 
 therefore the more grace and mer- 
 cy yee ftand in need of, and receive 
 from the Father of mercies , the 
 more glory is brought unto his 
 Name. 
 
 2. Great finners by beleeving 
 
 and embracing mercy,doe exceed- 
 
 C 4 ingly 
 
2± yyiercj mgtnj wnwcu j 
 
 ingly honour God g for thereby 
 they give him the glory of his ex- 
 alted triumphant Attributes,Gr<«tf 
 and LMercy, in their greatnefle. 
 
 3. By pardoning great finnes, 
 the glory, luftre, and orieney of rich 
 a o a r Bibs Grace and Mercy is raifed to the 
 whosnMr.SM greater heigth. Willyee hearethe 
 mn alls an E! godly Learned fpeaking to this 
 der, .md well Ga f c ? Thus faith a one , fpeaking 
 a mSno'f G^ to contrite Repentants, £*** upon 
 a Seer in IfraeL ^^ ** thrift, and confider his end 
 Mr. Seaman in i* the itic ar nation of Chrifl > it was 
 his Epiftle be- that his mercy , goodneffe \ and grace 
 /ore Dr. sj£s Jhouldbe exalted, and triumph over 
 Trad on 1 C*r. ^ ^^ mworthineffe. The greater 
 
 Doftor si« in ^7 Z 7 **" "* 5 ^ #V4**r w;£ £* 
 
 his Sermons the glory of his mercy ; and that is 
 
 on Lȣe i 1 3 . jj Godjiekl for now, to be glorious in 
 
 l^' 22 *; bis mercy. b Another fpeaking to 
 
 lStS& a »^ broken foule, bach this ex- 
 
 his diredions preiliOn : / j*/// /#* n> thee a pearle 
 
 of walking in this cafe y by accident , GW/ aw- 
 
 with God, ciesfkallbe extraordinarily honoured 
 
 P a &h9* *# pardoning fitch a prodigious prc~ 
 
 vocation ; becaufe they are thereby 
 
 as it were put unto it > and their 
 
 dearnejfe f fweetmjfc p and infinitenep 
 
 improved 
 
bf forgiving great fwmu 2 5 
 
 improved to the greater heigtb and Magnitodo & 
 
 excellency : and the blond of Chrift red " nc * g«- 
 
 , 7 . , J j ., tirdivnx per 
 
 made as tt were more orient and tl- pr>ccatuni a- 
 
 hfirioui , And the honour and frees- bundais fir 
 
 oufne'Jeofit advanced by wafting a- nngis confpi. 
 
 way fuck a hainous helltfhfpot. cua 3 quanro 
 
 cnim morbus 
 eft deploratior, tanco medieinse vis & prxftamia fit evi- 
 dentior : fie quanro fca:ns peccatorum noftrcrum lege 
 faclus eft gravior, tanto graTiar, quae inde nos cripit, mi- 
 ni en fitas eft reddica iiluftrior. Parens, 
 
 This (I conceive) wa? the ground 
 of Davids fpeech - Therefore will ?a '^ 1 ' 
 the Lord mercifully pardon mine ini- Dn *ty 
 qnity, becatife H is gR EA T, and 2 J,S ? 
 much. ■" 
 
 The Arabick verfion is very em- 
 phaticall : 
 
 *-^ • " f ~ mar. TremcU 
 
 l£Ol2 ^olki. fSb) read the words 
 
 " in the Futiue 
 
 ft^kc Tcnfc - 
 
 Piil.x*. 1*. 
 O (jod , by Ot for the magnify According to 
 cence^ thc glorious greatnefle of thy t |ie Acsb.ck 
 Name, pardon my fat •, £to*#/> r% vcifion- 
 
26 Mercy highly honoured 
 
 Arabibus Vf *"&'*'- Davids argument may 
 fignificat,toag< lee ™e to make againft himfelie ; 
 mis fuic auc but, duly weighed , it carries the 
 quamirate 3 ai.t heigth and firength of divine rea- 
 quilkate, ho. f on# i t } s as if D*^ had thus laid, 
 
 Ss &c gI °" Lord > 1 § rant w y finnes have a 
 
 rb^%abick ^anfcendent greatneffe ; but the 
 word here //> greater my finnes, the greater will 
 nifles Magni. be the glory of thy grace, mercy, 
 ficence. an j power in forgiving : The mag- 
 
 j> per & pro- nificent greatneffe of thy Name 
 pter. will be manifeited and magnified, 
 letup high hereby . 
 
 It is the glory and delight of the 
 great God to doe great things fute- 
 able to his greatneffe : It is the glo- 
 ry of a Phyfician to be able to cure 
 defperate difeafes. 
 
 Is finne thy greateft griefe? Is 
 thy heart and hate fincerely fet a- 
 gainft all ill for the future ? Oh 
 then clofe with that golden pro- 
 Rom f. io. mile, where jinne abounded, grace 
 izfp^io&vjzv over- abounded. It is the glory of 
 Gods fuperabundant grace to tri- 
 umph over the greateft fulneffe of 
 finne. 
 
 2, The goodneffe of God to- 
 
 wards 
 
h f 0Y &wi n g gvtM fonts . z 7 
 
 wards his is fo fuperlatively trail - 
 fcendent , that hee takes occafion 
 from the t ran [tendency of their 
 finnes to advance and declare the 
 furpafling greatneffe and freenefle 
 of his mercy. 
 
 Wee may read and admire the 
 gracious inference that Free Grace 
 makes upon the declaration of II- 
 raels perverfnefle and incoirigible- 
 neffe under fmitings : faith the 
 Lord of Ifracl. For the iniquity of lfai.57.17,18. 
 his covetoufnejfc was I wroth , and 
 /mote him: I hid me and was wroth, 
 and he went on * frowardlj in the way " Hcb. turnmg 
 of his heart. I have feen his vayes, *n*h 
 and WILL HSAL HIM: I 
 will lead himalfoy and reflorecom* 
 forts to him and to his mourners. 
 
 Oh the bottomlefle depth of 
 Free Grace ! Oh miracle of admi- 
 ration , which may altonifh men 
 and Angels ! A man would have 
 thought the inference fhould rather 
 have been this : I have feen their 
 wayes of perverfnefle and provoca- 
 tion, I will therefore deftroy and 
 ^quitecaft them off. But the infe- 
 rence 
 
2 8 Mercy and Grace 
 
 rence is altogether mercy : I have 
 fcen their wayes of rebellion, but I 
 willheale, pardon, fave them ; my 
 grace On all overcome all their ill. 
 
 For a further quickning and ex- 
 citing of truly burdened and bruifed 
 ioules to come in and cart them- 
 felves into the bleffed armes of di- 
 vine Mercy , which (land ftretched 
 forth ready to embrace all belee- 
 ving foules, I fhall propound Eight 
 grounds of Encouragement. 
 i. God hath inexhaufiibJe riches 
 r. &mo wage. an( j trea f ures of mercy and grace. 
 
 oad fa cbnji Wee ^ ia ^ "^ in the Scriptures, 
 for winy. Firft, that riches is applied to grace 
 and mercy : Secondly, appropriated 
 to grace and mercy : Thirdly, there 
 is an over-abounding over-flowing 
 fulneflc in thefe riches. 
 I. For the Firft : I find riches at- 
 
 tributed to grace and mercy in fix 
 eminent texts : Rom.g* 23. That 
 «J 5^«7op f hec might make known the riches of 
 f!& a*™* his glory 5 that is, glorious mercy, 
 upon the vejfels of mercy ^ Rom. z • 
 yps&m* 4. wee read of y;^/ of goodnejfe 
 gbe.igmta?. or mcrcj. Rom 11, 33, Oh the 
 
 depth 
 
 
Gods Runes. 29 
 
 depth of the riches, &c. By com- 
 paring this place with Ch*p 9 \r.\ m 
 it is apparent he fpeaks of the depth 
 of mercy. There is a parallel place 
 in the Ephefians y Chap,*. 4. where 
 God is faidtobe rich in mtrcy : and 
 Chap. 2.7. riches is applied to his 
 grace : and Chap, p* 16- riches of 
 glory , that is , of mercy > are men- 
 tioned* 
 
 Secondly, Riches is appropria- 
 ted to Grace and Mercy . I doe not * 
 remember that God is ever feid to^ 
 fee rich in power , or juflice , or) 
 wrath ; God accounts the fupera- 
 bundant fulneffe and freeneffe of 
 his mercy to his people, his peculiar 
 royall treafure, his greateii riches* 
 God is the Soveraigne Lord and 
 Poffeflbr of all things ; the heavens 
 and earth with all thefulneffe and 
 glory of both ; but all this he doth 
 not account his riches and chiefeft 
 treafure : Mercy and goodneffe is 
 his treafure. 
 
 Thirdly , There is an over-a- 
 bounding over-flowing plenitude 
 in thefe richer ; an inexhauftible- 
 
 nefie 
 
3o An over-flowing fulnejje 
 
 nefle in this treafure that can ne- 
 ver be fpent : the Ocean of Gods 
 merey is ever full and running o- 
 ver to all eternity. Riches imports 
 an over plenitude, over plus, and 
 over-fufficiency : The Rich man 
 Luks 16. had an overplus of goods 
 layd up for many yeares. 
 
 When the Scripture would ex- 
 prefle the tranfcendent Redundan- 
 cy of Gods Mercy and Grace , it 
 rayfeth its rtyle by elegant gradati- 
 ons, as 1 God is fayd to have abun- 
 dance of mercy and grace. 2 An 
 exceeding abundance. 3 *An ever- 
 abundance* 
 
 1 God hath abundant mercy : he 
 is abundant in mercy, 1 Peter 1. J. 
 Exod. 34. 6. The faithfull receive 
 tJuJ «fe* are* it abundance of grace, Rom. 5 . 1 7 . 
 $ x*e* T &* 2 Hee hath an exceeding abun- 
 
 Roin.<<.i. dance, an exceeding over-flow - 
 3 Tim.r.T4. . 1 • j r ° j 
 
 / mg plenitude of grace and mercy. 
 B^£™'* l rim *M- The grace of our Lord 
 •'<-%>ii)bov7d. was excee dwg abundant. Ephef.2.7. 
 j£ m jt > it is elegantly called the highest 
 
 vAxrcy <f yet- . . r / - l r • 
 
 ^ > * rtches of hts {[race ; the faperemt- 
 bummas olks. w *' rtchet •' Th? Synack vcriion, 
 
 which 
 
in Gods Mercy. 31 
 
 which is conceived to bee the beft 
 and moft ancient of all tranfiations 
 of the N'ew Teftament, drawesup 
 the words to the beigch : That hce 
 might Jherv the magnificence , the fab- 
 limit y of the Riches of his Cj race in 
 the ages to come : Thus the Syriack 
 properly fignifies. 
 
 ^ • ■ Magnificent 2. 
 
 I 1 1 ♦ Empbaticum cji 
 
 It is obferved by one, that the Mibji*rjt?s , 
 Apoftle uftth the addition of ex- magnificent^ 
 cecdivg Riches of Cjracc , no where 
 in all the Scriptures, but here. 
 
 1 There is a farre higher and 
 greater plenitude in the Mercies of 
 God, then can be in mens finnes : 
 there is a fulneffe in mens finnes, 
 their Ephah is brim full 3 bui Gods 
 Mercy is overfull. 
 
 2 There is an overflowing, a fu- 
 perfluity in finne , mentioned in 
 fames 1.2 1, but the Mercy and 
 Grace of God overflowes exceed- 
 ingly ; 
 
3 2 Treafures of mercy for beleevers. 
 
 ingly ; it flowes, overflowes , and 
 that to the mmoii heigth of tran- 
 fcendency. 
 
 3 Gods grace and mercy is overr 
 abundant, it is more then enough 
 Rom y/io. f° rt he pardoning the greateft fin- 
 ^^«w« ocrs > >' €a a11 the E] z& : his grace 
 i» yctft^ fupcrabounds, it is like himfelfe, in - 
 finite and unfearchable. The Scrip- 
 ture {peaks of it by way of admira- 
 tion.-, Oh how great is thy goodneffe 
 which thou haft layd up y yea which 
 thm haft wrmghtfor them that trttfi 
 in thee , Pfal.31.ao. Oh the depth 
 eft fa Rwhes, &c, Rom. Iff* 33. 
 
 Rom. 10.2 % 
 
 All thefe overflowing Riches and 
 treafures of Mercy are for Gods 
 people, not for himfelfe ; he is rich 
 in mercy to us, not to himfelfe. 
 The knowledge and Love of God 
 firttfals upon himfelfe; but Mercy 
 isatranfient aft, it fals only upon 
 the creatures. 
 
 Oh what a ftrorig foundation of 
 comfort is here for poore bruifed 
 fbales to build upon. 
 
 3 E** 
 
Me rcy Co ds delight. * 2 
 
 3 Sncourtgement. 
 t As mercy is Gods treafure, fo it is 
 h's pleafure and delight ; my Text 
 feith, mercy a pleafeth him, it plea - "ten SJ&n * 
 feth him very well, hee is del ighted t^i'irt 
 
 with (hewing mercy to his, Hof. rf. 6 
 
 2. Mercy pleafeth God at the ^n 
 very heart : ic is a gladding and re- Signifies 4. 
 joycing to his foule to extend mer- things. 
 cy to beleeving Repentants. This u Voluit. 
 
 is a glorious expreflion, Ier % 52. 41. lm If am * v,t 
 
 r n w * j h Delegatus 
 
 yea, I will rejoyce over them to ''«*f u j c , 
 
 them good, faith the Lord. In the 4 piacuit,com- 
 
 preceding verfes, God had promi- placuit. 
 
 fed great things, all that the injoy- *«*!«*' 
 
 ment of a God in Chrift could pof- 
 
 fibly bring along with it, verfe 4! . 
 
 he tells his people it fhould bee the 
 
 joy of his foule to doe them good, um.fr J32 
 
 ler. 32,38, 29, 40, God never 
 
 affli&s his people with his heart, he 12^3 
 
 doth not at Aid from his heart, as it # . . t it 
 
 is in theOriginall { when the Fa- c ^f H ^ 
 
 ttarofmerciesaffli&s his dear ones, 
 
 it is after a fort unwillingly ; heac- sfay 6$. 
 
 counts himfelfeaffii&ed in all their 
 
 aflfli&ions, 
 
 D 3 God 
 
3 4 Mercy Gods delight. 
 
 3. God ftiewes mercy with his 
 wholl heart and foule, Jer. 31*41. 
 Tea I will rejojce over them to doe 
 them goody and I will plant them xjfu- 
 redly with my whole hear: and with 
 my whole foule. The Saints have 
 
 #*&?, not: on€ ty pretious mercies from 
 
 God,but alfo the heart of God with 
 every mercy : yea every mercy hee 
 gives them , it is with his whole 
 heart, foule and delight ; his heart 
 is all love and mercy to his. Oh 
 the fure infinite reafon, that hee 
 (hould have our whole hearr 3 foule 
 and fervice. 
 
 E30rft « 
 
 Mfincvaia, Encouragement. 
 
 vifceraproipfb The mercies of God are his 
 affe &u m'?fm- Bowels : his tender mercies are ex« 
 ccrdi* preffed by Bowels in both theO- 
 
 "n^M tt r, "^ M " lan g ua g eS: r ke Hebrew 
 
 "oQhY word for mercies a properly figni- 
 
 Vifccra t]u% fies Bowels, as I Kings 3. %6. Gen. 
 
 aftjiabmitcrga 4 j, 30. There be divers places in 
 
 ifiST** the old Tettament tbat declare 
 
 VD^l 5 *!3! t ^°^ e ^ owe ^ $ °f mercies, as PfaL 
 Yja mis. 1. i$.6.Kemem'er O Lordthy Bowels 
 tjiQPII 2^3 °f Mercies, mi thy kjnde .mercies* 
 
 for 
 
Mercy Gods delight I 3 5 
 
 fdr they are from eternity, Pfal. %\. See Ffal. 102. 
 according to tke multitude of thy **• 
 Bowels of mercies; whence the p ^ 10 ^- 
 L X X. rranflate Mercies, Bowels, 
 Vrov. 13. io # 
 
 In the New Teftament, to 
 A*t>r companion, is expreffed by a 
 word* that fignifies to have the «a«Jx w '&85 
 W/ w*W, and by bowels of mer~ &*#" io Jjj* 
 dfi. Luke 1.78. bowels are appli- "SoSof 
 ed to mercies j Through the bowels bowels. 
 
 The Syriack reads thefe words, ""ikricordu, 
 throughthcbowelsofthegraccofo»r c ™^ 
 
 GoL iaft^fa 
 
 aadij.$2.Afar 
 9 2i. Luke 7. 1 3 and i#.3J<andij 20. Luke 1.78. Phil.1.8 
 
 c# avhayvtit I» jpv ;>gisw* ft 77** ajAvyi* *} wenp f#/ ♦' 
 
 It is remarkable, that the fame Miferecordia 
 word which fignifies bowels, is ufed & vifecra. 
 in the foure great O rientall tor gues yx**b 
 ( for mercy, Hebrew, Chaldee. Syri- M £rt US c ft 
 ack,and Arabick : and in the Greek 
 bowclt is applied to mercy. ^t^j* 
 
 D 2 Now Mifericordis* 
 
6° 
 
 Now this fweet expreffion holds 
 forth thefe three grounds ofcom- 
 fort to contrite foules, 
 
 i. The mercies of God to his 
 are moft inward, tender affeSio- 
 nate compaffions, like unto mo- 
 ss p/^Uaj. i j. therly pittifulnefle and .fweetneffe, 
 So it is in the ftrong and tender :as a fathers bow- 
 Hcbn ^' i e * s are moved towards his deareit 
 fcvJ"^^ children being in mifery ; fo the 
 Sunt qui a vT- Lords aremoved towards them that 
 fcviibus fa- fearehim 3 fayesthePfalmirt^. 
 flum vcrbum Yea God tenders and embraceth 
 CZ3n^ ex- fc iS p e0 p] e vv ; t h as g reat nearneffe 
 
 quifi invifcc- anddearneffeof affe#ion,andcom- 
 rarc dicas. miferation, as a mothers wombe 
 Merccrus. embraceth her infant , as the He- 
 b i — in** t> revv worc * * fignifies. The Lord 
 Imiuki com- is fo exceeding tender and aflfe&io- 
 roftra'ionis nate over all his children, that hee 
 atfeiui qucm- beareth them in the bofome of his 
 JpK-ff' deareftlove, and inmoft affection, 
 mitnx, c iU jc hee carrieth them in the wombe of 
 t^Dm fi«r his fwceteft tendered compaffions. 
 cuur 3 tctrum Love and mercyis the bleffed womb, 
 wSSoSfo wherein they were fpiritually for- 
 vendo. " tned, quickned,cheri(hed,andpre. 
 Mcner.m?ify ferved, and that with the heigth 
 Tfeef. and 
 
37 
 
 are hit bowels. 
 
 and ftrength of tendemefle. 
 
 *. The Saints have not only 
 the a&s and effe&s of mercy, but 
 the heart and affe<SHon of God is 
 theirs, it is iet upon them, a&s to- 
 wards and for them continually. 
 
 Others may have common mer- 
 cies, but not the affedionsofGod 
 with the mercies ; but to the faints 
 Chrifts heart eomes along with e« 
 very mercy* 
 
 $♦ All the mercies that fall up- 
 on the ele&, flow from bowells 
 of mercy. Mercy -forgiving, giv- 
 ing, healing, upholding comes ori- 
 ginally from the heigth and depth 
 of hearty affeSions, from fatherly 
 love and fweetnffe. 
 
 The giving of Chritt that glo- 1^*1.77,78, 
 rions fun-rifing^thegiftofour par- ??• 
 don,light and life, is from the bow- 
 els of the mercy of our God. 
 
 i 
 
 5. Encouragement. 
 
 Confider, that the Lord runs t^ 
 meet finners that are comming to- 
 wards him, with the embraces of 
 mercy. See Lake 1 j . 20, When the 
 D 3 pro- 
 
s$ go as reaawjje 
 
 prodigall fon was yet afarrc off, hi* 
 father faw him, and had companion 
 on him, and he ran to meet him, to 
 embrace him &c. Mai, 4.3. The 
 Qlorious Son of Righteoufnefle 
 brings falvation upon wings,, hee 
 comes flying to meet them that 
 come towards him* 
 
 5. Encouragement* 
 
 TheLord Chrift hath a plenary 
 Commiffion from the Father to 
 give pardon andfalvation to all bur- 
 dened fouls that come unto him. 
 Read Job. 6* 27. He is fealed and 
 fent for this very purpofe. Confider, 
 
 1. The Father hath put into the 
 hands of the Son the difpofing of 
 his al -Efficiency , mercy and trea- 
 sures, a. The difpofing of all the 
 Glory that is in Heaven. g.iOfall 
 the grace, wifdome^ and good pre- 
 pared for his ele&. God the Fa- 
 ther hath put all things into the 
 hands of his Son as Mediator; and 
 uponrhis very ground, Chrift in- 
 vites poor burdened foules to cleave 
 umoblxn,M*tAi. 26,27,38. 
 
 2. 
 
to fbetP Mercy. ^ 
 
 - 2. Chrifts Commiflion is to 
 j| givelife/eternity of life, thcmoft 
 delirable thing. 
 
 ;• It is to give life freely, not to 
 £ fell it : what more free than gift ?, 
 
 4. Whatfoever Chrift gives once, 
 
 I it is ours for ever, tis irrevocable, it 
 
 fliall never be taken away ; becaufe 
 
 his A&s are the Fathers A&s alfo, 
 
 and that under feale : the Father 
 
 hath given it under band and feale, 
 
 1 that hee will rejeft none whom 
 
 } Chrift will receive, hewillfcntence 
 
 none whom hee willfave. 
 
 jj: $• The Commiflion of giving 
 
 'j of life is wholly and folely in the 
 
 < hands of Chrift# 1. No creature, 
 
 no obedienceis joyned inCommifli-. 
 
 on with him: the Sacraments tell 
 
 j] us.grace is not in them ; prayer and 
 
 : preaching fay, it is not in them, but 
 
 in Chrift: All thefe arc but organs 
 
 of communication ; thetreafury and 
 
 commiflion is with Chrift. i.Mans 
 
 j own perfonall Righteoufneffe is not 
 
 joyned in commiflion with Chrift : 
 
 God never fealed our humiliations, 
 
 prayers, or pureft performances tp 
 
 D 4 give 
 
 1 
 
4<> The commifjion of Chrift 
 
 give life to our dead fouls : indeed 
 duties of Obedience are glorious in 
 their proper place; but if they once 
 iutrude into the place and throne of 
 Chrift, and become our faviours, 
 wee lofe our felves and duties too. 
 Chrift Ieius is alone in the Com- 
 xniflion,as heewas in treading the 
 wine-prefle : there is nothing that 
 wee have or can poflrbly doe, that 
 isfealed to give falvation, acquit- 
 tance or acceptance in Gods fight. 
 Itvvas the end of 3 Chrift his com- 
 ming to bring fal vation to beleeving 
 finners : wee have a golden text, 
 
 ~ r AndvPorthj ofallaeceptation y that le- 
 
 ^ . f" 9 C hfi ft came mt0 the ™ orld toft™ 
 P ' finners, ofwhomltmcheifcft, 
 
 i. It is a faithfull word, yee may 
 
 build upon it, 2 It is afoule-faving 
 
 word worthy of all acceptation. The 
 
 end of Chrifts comming was s that 
 
 finners^ the grearcft, the worft of 
 
 finners.thofe of the very firft rank, 
 
 comming to him might have life 
 
 and that abundantly. TheLord Iefus 
 
 accounts himfelf obliged & eagaed 
 
 to 
 
 OVf 
 
is to give Lift. 4 1 
 
 to give life to as many asccmeunto 
 him : what a heigth of love and 
 fweetnefle is there in that expref- 
 fion of his, / mufi doc the will of him 
 thatfent mee \ 
 
 Quell. What is this Glorious will 
 of God? 
 
 *Anfw % That every one that, 
 feeth the Sonne, and beleeveth on 
 him , fliould have life : it is as if lQ y n ^ ?9 4e . 
 Chrift had thus fpoke; I mutt give 
 falvation to burdened contrite fouls. Mat 11. 28. 
 1 His love, pitty and tendernefle, lobn 6, 37- 
 pu s a neceflity upon him, 2 His 
 fealing and commiflion puts a necef- 
 fity upon him offavinglottfinners • 
 3 His ingagement by promife : if 
 welcome to him beleevingly, hee 
 cannot, hee wiil not rejeft us : hee 
 profeffeth, that whofoever comes 
 unto him, hee will in no wife caft 
 out j how great foever their fin and 
 unworthinefle« The words in the lvv*U$ift» 
 Originall have much weight, I will *£«. 
 not caft him em of doors. Duo negativa 
 
 apud Grecos 
 7 Encottwemenu vchcmcmius 
 
 vL ' ° ... ncganu 
 
 The Lord Cnrift accounts it his 
 
 great 
 
4 2 The great work of, Chrsft s 
 
 great bufineffe, yea in fome fort h 
 whole work>to give life & falvatio 
 to finners:hefayesexprefly,he came 
 to feek and fave that which is loft : 
 to call finners to Repentance, that 
 the world through him might have 
 life; this was primarily and princi- 
 pally in his thoughts : this is the 
 great work wheieunto hee is fee 
 apart j called and fealed as Medi- 
 ator. 
 
 8« Sncouragement. 
 
 It is the great delight of Chrifi to 
 be doing this great work : hee de- 
 clared! that it is his delight b , his 
 Pfalm.co. meat and drink, to doe the will of 
 hhn 4 , compa- God.thatisto fave fouls. It is as it 
 Z T b o vvcre a h ^venly feaft of joy and 
 gladnefle, when hee gives out par- 
 don to each poor foule. Oh what 
 encouragement is here for burdened 
 foules to go to the Prince of life for 
 pardoning mercy. 
 
 i. Chrift is able to fave them to 
 the utmoft that come to God by 
 him, Heb.j.i$. 
 
 1. He hath the infinite plenitude 
 
 of 
 
to save hp foulesl 43 
 
 of the God- head as fecond perfon. 
 2 Hee hath all power in heaven and 
 earth given to him as Mediator, 
 CMat.i%. 3 The fulnefie of all 
 that wifdorne, and grace that God 
 intends to his Eleft is treafured up 
 \tib\m y Ioh*i.\4 % \6.Col.2. 4 His 
 love and good will is as large as his 
 power, feeing hee ever liveth to 
 make interceflion at the right hand 
 of Majefty for the pardoning, fecu- 
 ring, accepting of all that come un- 
 to himas tis eminently held forth,, 
 Heb 7. 35. 
 
 Ob]. Some poor bruifed fbule 
 willbe ready to reply j I grant it is 
 my duty, yea my defire to come to 
 God by Chritt ; to dole with the 
 offer of mercy ; oh but I am not as 
 yet fitted and qualified for mercy* 
 if I had but fuch a depth of fbrrow, 
 brokenneflfe of fpirit, fuch a heigth 
 ofqualifieationsjthen I would come 
 then Chrift would accept of me. 
 
 «/*»/!*. Thefe poorfoules would 
 firft be healed and then goe to the 
 Phyfitian ; they would have their 
 owne ^proportions of Contrition ; 
 
 they 
 
^ DireBions for 
 
 ehey would repent, and doe fome 
 good works, and then come to 
 Chrift for life : this is a Popifli and 
 prepofterous courfe. 
 
 i. APopifh courfe, it is the old 
 way, doe and live, men would have 
 fomething in themfelves to bring 
 to Chrift, and not receive all from 
 Chrift. 2 It is a very prepofte- 
 rous way to talke of repenting, E- 
 vangelieall Contrition, doing good 
 works, before a&ing of Faith and 
 comming to Chrift ; Repentance, 
 Contrition,and Obedience, are pro- 
 per fruits and confequents of faith, 
 (as Divines obferve) it is the appre- 
 henfion of mercy /that kindly melts 
 wf. I5 **K and mollifies the heart of a finner, 
 
 Rom.*. 4,>« , c -r i_ 
 
 *cor. 1 4.1*. that mortifies finne, purifies the 
 Tit, i. 7.1 1 . heart, leads to Repentance,and con- 
 z Ctfr.7.7. ftrains to duties of obedience : It is 
 the looking upon Chrift by the eye 
 of Faith that produceth mourning 
 over him whom wee have cruelly 
 zaibt iz, pierced. Beleeving is the firft 
 work, and fecondly, the great work 
 that Chrift puts burdened fouls up- 
 on : men are apt to look upon, and 
 
 defire 
 
 Z£t$.f*»ie* 
 
commtng to Cbrift. 4 5 
 
 defire falvation more under the no- 
 tion of doing ,thanbeleeving: 1 Be- 
 fore Conversion, as the Pharifes 
 and their difciples : what (bdl wee 
 doe, that wee might inherit life eter- 
 nal/. 2. At the very inftant of 
 converfion *s4tt, 16. 30. What 
 muft 1 doe that I may fafaved; but Afc\*n. 
 the Gofpell holds forth beleeving 
 as the firtt wotk Mat.i 1. 28. a/*#, 
 16.31.32. 
 
 2* As the great work, John g. 
 28. 29. The n [aid they unto him t 
 what jball we do that wee may work^ 
 the works of Cjod ? Iefm anfwered 
 and faid unto them>thisis the work 
 of Qo&jhat ye bcleeve on whom he 
 hathfent \ Ioh m ^.2^ This is the 
 work indeed,that T i ipylv that work. 
 by an eminency , the work of all *3 to $$•/ -re- 
 works, the greateft andmoftglori- ^>s*e 5 S /** 
 ous work tobeleeve in the Lord Ie- w&Cmn & c - 
 fus, as the Gofpell commands. 
 
 Now for a fuller refolution in 
 this cafe, and dire&ion in comming 
 to Chrirt, for falvation, obferve 
 thefe fix Rules. 
 
 RnU 1. Sinners [muft byafpiri- 
 
 tuall 
 
4$ Gofpeu directions 
 
 tuall conviction fee themfelves mi 
 loft undone condition as they ftand 
 inlt)ld Adam. Secondly, their 
 own finfulnefle f felfc-polutions and, 
 emptinefle of all good. Thirdly* 
 An utter inefficiency in all that 
 they have or can poflibly doe to 
 raife themfelves to a ftate of life. 
 Fourthly , the impoffibility of all 
 means Weneath and without the Son 
 of Righteoufneffe to helpe them 
 out of (inne. 
 
 Rule 2. They muft bee wholly 
 emptied of all high though and 
 conceits of their owne Righteouf* 
 neiie, or any thing that they can do 
 by way of precedent preparations 
 and qualifications to procure ac- 
 quittance or acceptance with God : 
 The firft work of Gods fpirit is to 
 un-bottom and take men out of 
 themfelves ; to lay them low in their 
 own thoughts, to difcover their 
 own nothingnefle* this is evident 
 from Luke 3. 4, 5,6. John was 
 lent to prepare the way of the Lord 
 minifterially : Wherein ftands this 
 preparation? In taking men off 
 
 from 
 
in camming to Cbrift. 47 
 
 from allopinionoffelfe-righteouf- 
 neffe and felfe-fufficiencies : every 
 v Alley (hall be filled, and every mom - 
 tain and hill brought low 'fLufy g.y. 
 Sinners arc full of hills and moun* 
 tains; they think that there is really 
 fomething in themfelves 3 their own 
 actings, humiliations and perfor- 
 mances, to render them acceptable 
 with God. Ef*j5%*i* The Jewes 
 there doe challenge acceptance and 
 refpe£t from God becaufe of their 
 humiliations : wherefore have wee 
 fafted, fay they, and thou feeft not ? 
 wherefore have wee affli&ed our 
 foules.and thouhall no knowledge? 
 how many be there amongft us that 
 doe tender up their duties, faftings, 
 prayers as their righteoufnefle, as 
 the Iewes did, Rom. ic.2.?« Ob- 
 fervewhen thefe high mountanous 
 thoughts are levelled , then men 
 (hall fee the falvation of God. Thefe to **im*9 wS 
 felfe-unbottomed foules (hall now €>*«• 
 look upon and embrace the Lord 
 Chritt that glorious fafoathn> that 
 God hath appoynted for all his. 
 There is a paralell place, Efay 40. 3 . 
 
 Every 
 
4 s GofteudireBiom] 
 
 Every mountaine and hill fliallbe 
 
 made low ; and the glory of the 
 
 Lordjthat is, ofhis mercy and grace 
 
 fliallbe revealed ; andallflefti (hall 
 
 'Faith oftene<* ieeic J°gether.Thefehigh thoughts 
 
 freffed 'by fight are thole ftrong holds, that are caft 
 
 *n& imwltdtf* down by the preaching of the Gof- 
 
 pellr2^r #I0 . 4 . 5 . 
 
 ' m p Wee muft bee willing to re- 
 ceive a principle and beginning of 
 life and righteoufnefle from ano- 
 ther, that is, from Chrift alone. 
 Farrh is a felfe- emptying grace, it 
 makes us content to bee nothing in 
 our fclves>tobe all for Chrift.Faith 
 comes with an empty hand, and 
 takes in all from the plenitude of 
 Chrift. We have nothing to bring 
 to him, but finneand milery.debts 
 and defilements; finne to pardon, 
 mifery to take off. Faith difcovers 
 Chrift Tefus to be our Jill in re- 
 fpe& of life, righteoufnefle, recon- 
 cilement and acceptance with God* 
 Rule 4. There muftbeacom- 
 ming off from finfull felfe, out of 
 all finfull wayes. Faith [is called a 
 camming ; Mat a 1 ,2 8. John 6.3 7 , 
 
 Now 
 
for comming to Chrift . ^ 
 
 Ndwas in the PhyfiealJ motion, fo 
 
 in this /piritiiall foule-motion there Terminus a 
 
 aretwotermes. >° & ad 
 
 i. Something that wee come** 116111 ' 
 fron^ and fomething that we come 
 unto. Faith necefl'arily imports a 
 ccmming from felfe, from all that 
 is contrary to Chrirt; there mnft 
 be an everlafting difunion and di- 
 vorcement from all finnes of ptea- 
 fure and profit : a reall faith breaks 
 the heart of finners for finne, and 
 from fin for ever : folong as their 
 hearts take faft hold of any luft, as 
 thephraleis^jfar. 8. 5. they can ne- 
 ver take hold of mercy and life in 
 the Prince of life. Anaffe&ionate 
 A&ing, and clofing with any one 
 known finne, is utterly incompati- 
 ble and inconfiftent with a living 
 faith. Search the (criptures ; yee 
 (hall find thepretious promifes of 
 pardoning mercy intailed to refor- 
 ming, fin-forfaking fouls ; read Efajt. 
 I. i6 % 17, 18. and 5 j. 7,8. Pro.iS. 
 13. Mat. 1 3.44.,, 45, 46. Rom. 8. 
 12,13 an d i 3 *' r * The wife mer- 
 chant ibid A th to buy the pearl : a 
 £ finned 
 
50 GofpeUdtreBtons 
 
 tinners all is nothing properly but 
 finne. 
 
 The great blefling that the prince 
 of Salvation brings to all his people 
 is to turne every one of them from 
 their iniquities ; *Attsj. as well as 
 to turne iniquity from them. It 
 was the end of his death that hee 
 might deflroy finne, and purify a 
 peculiar people tohimfelfe zealous 
 of good works. Tit. ft 14. 
 
 Rule 5. ComminguntoChrift 
 imports an unreviting and unbot- 
 toming our hearts from all things 
 here below \ a comming off from 
 all creatures as infuflficient to free 
 us from finne or wrath. Come up 
 to this conclufion, all my happineffe 
 lyeth abovejthe creatures ; it is trea- 
 furedupinthe^Oit© Of LIFE. 
 
 Oh never fix upon any creature 
 as the center of your reft, foundati- 
 on of your hope and happinefle, 
 or fbuntaine of ibule.folace.. 
 
 Rule 6s Laftiy,theretrmftbeafc 
 univerfall refignation and confecra - 
 tionofour felves, and whatfoever 
 wee are or have, to the Lord Jefos 
 
 to 
 
in embracing mercy. ji 
 
 to be at hisdifpofe. 
 
 faith hath two hands and both 
 thefe it exercifeth at the fame time; 
 by one,it receiveth the Lord Chrift, 
 John i ,12. Secondly,by the other it Eft]**, 
 gives up the heart to him againe ; 
 there is a mutual! iraereft and in- 
 gageraent between Chrift and all 
 his. lam my beloveds, andmy be* 
 Uvedummfcfsyth the Church. 
 
 Vfe. 2- Is pardoning mercy 
 Gods greateft glory ? oh then learne 
 to advance mercy by acting every 
 duty from mercy apprehended. 
 Mercy and grace is then exalted. 
 
 i When we look upon it as the 
 grand ingagement to duty. 3. When 
 it h the ipring of all our actings. 
 ■3 ThequickningconRrayningmo- 
 tive# 4. The golden cord and 
 banner to draw us under Ghrift his 
 -glorious government. 
 
 1. Weemult aft from mercy as 
 the great obligation : Mercy fronl 
 God ftrongly ingageth unto God ; 
 it layeth thehighett and moft effe- 
 dluall tycs upon conference : the iii- 
 perlativeneffe^and ctanfeendency of 
 E 2 Gods 
 
The Royall Law given 
 
 Gods pardoning mercy is in ftead 
 of ten thoufana bands to a gracious 
 foule. 
 
 No tye like to the bands and 
 cords of love. Hof, \ \ . 4. Of all 
 men under heaven faints ftand mott 
 ingaged to all duties of obedience, 
 becaufe they have received higheft 
 mercies. 
 
 It is the height of incongruity, in- 
 gratitude andinconfiilency for fuch 
 asprofefle faintfhip, to catt oft the 
 Law of God in poynt of duty, and 
 that becaufe they are in Cbrift. 
 
 TheRoyall Law of Jehovah ( cal- 
 led the decalogue) is given to a 
 people that are in gofpell covenant. 
 2 Intereflfed in Gofpell Redemp- 
 tion. 5 Upon go'pell grounds and 
 motives ; and therefore muft needs 
 be f ern anentand perpetuall. Hence 
 tis that in the prefare to the tenne 
 command* ments , the Glorious 
 goodnefle and mercy of God in 
 Chrifl is prefixed and propounded 
 to hi* people as the grand motive 
 and arguement to quicken and in- 
 force univerfall fpirimall obedience 
 
 to 
 
upon GofpeS 'grounds . 53 
 
 to the Royall Law. 
 
 And God fpaie all thefe words, 
 faying, lam the Lord thy God that 
 have brought thee out of the land of r , 
 
 E r* 1 1 ** r 1 1 hXOCl. 1C 1,2, 
 
 gypt, ont of the koufcoT bondage. 
 
 Exod.20. i, 2 • Obferve,' the Law Sec Ey%, 1 i. 
 
 is exprefly given to a people inter* i*> jo* ur^ c , 
 
 efled inGod by a peculiar propriety; Zl <&c h «p>3 x *' 
 
 I am Jehovah rA; god. This is^?^' 8 ' 9j 
 
 the fumme andfubtfance of that 'e- a q en ] I? f . 
 
 verlafting Covenant eftablifhed in b . # r 
 
 Chrift. go? 
 
 It is the fundamental! compre- '^ 
 
 henfivepromifein that a Covenant ln lh r ^ re 
 
 of Eternity made wi^h t/f&r*bam, grcac tougues 
 
 as the Originall fignifies.* fignifies Eter- 
 
 *♦ What is the great prevailing g?£ , 
 
 Atgument and inducement that^j 1 "^? 
 
 God himfelfe propounds to prefTe^^r^^ 
 
 andperfwade his own to obedience ? r"" n S ffl 
 
 It is the tranfeendent triurr • Arabic: ; a*- 
 
 phant grace and mercy of the Goi- un, \ - ecul,,,m 
 
 pell. When God will fpeake all^^ cas# 
 
 mercy in one word, hee promifeth Here is an at* 
 
 that heewillbe our God : iuperna- &mm% of tbc- 
 
 jturall bleffedneffe eflentially and^ ***j 
 
 'formally confifts in injoying Jeho^^^; 
 
 |vah/» r our God in Ch>i(i, See P[al. D ^ d * 3 
 
 \ E 5 3?. 
 
54 The RayaM Lapp given 
 
 33.12. andi44«*/f. 
 
 Here are two Arguments from 
 which God periwades to obedience . 
 The firft is his infinite greatneffe 
 and immutability ; he is Almighty 
 Jehovah who gave us our being in 
 nature and grace i he hath an ab- 
 solute foveraigrcy over us ; but 
 this argument alone would have 
 difmayed and driven us from God ; 
 and therefore to draw us under his 
 fweet government, his infinite 
 goodneffe, grace and mercy in 
 Chrift is difplayed before us. 
 I am lehovah, or I lehovah am thy 
 God in theifiearertjfweeteftjftron- 
 geft relations : this comprehenfive 
 promife is annexed almoft to each 
 precept in particular; perufe Levit. 
 ip. as tis prefixed to all in gene- 
 ral^ Exod* 20.1,2. 
 
 i.Our glorious Redemption ob- 
 tained by Chrift Ielks, which was 
 typically held forth in Ifraels deli- 
 verance out of Egypt ,\s prefented as 
 a ground of obedience. Now the 
 Royall Morall Law being founded 
 upon pure Gofpell grounds, k muft 
 ncceflarily 
 
upon Gofpell grounds. * ~ 
 
 neceflarily bee an everlatfing Rule 
 for the Saintsto walke by even afrer 
 beleeving : the Royall Law is the 
 revealed will ofour heavenly/ather, 
 a diicovery of his minde • It is a 
 beame of aivine wiidome let down 
 ftom heaven for the guiduig of , our 
 feet. 
 
 There are three things to be eyed 
 in our Obedience to God. 
 
 1, The principle, 
 
 2, Thepatterne and example; 
 3 # The Rule it felfe. 
 
 i. The internall principle of 
 Obedience is the glorious life of 
 Chriftiraplanted, ChriftfpirituaUy 
 formed in us; the £aw written and 
 engraven in the heart Gal*A. Ani- 
 ons flow from powers and princi- 
 ples, andare futable theteunto. 
 
 z. There is the Externall and \ 
 
 Eternall rule by which our aftions 
 muft bee framed and fquared, and 
 that is the law written and revealed 
 in the Scriptures. 
 
 3, The perfe&patterneandex*- 
 ample of this rule is the Lord Chrift 
 1 Jibn z , 6. All tbac are in union 
 
 E 4 with 
 
^$ Tve Roy all law 
 
 with Cbrift txiuft walke as hee wal- 
 ked, in conformity to him as the 
 patterne, 
 
 Weemuft wifely diftinguifh be- 
 twixt the internall principle, and 
 the external! Rule. 
 
 l. By the Law, Godfhowesus 
 what is good, what hee requires to 
 be done as his minde and will. 
 
 i. By the principle implanted, 
 the Lord gives us holy inclinations 
 anddifpofitions futable to the Law, 
 • and fupernaturall power to aft in 
 fome meafure what hee requires, 
 and to walke according to the Rule 
 in a holy ,exa& conversion : The 
 Rule and principle ate infeparable, 
 Ephef.^ 15. The Taints are char- 
 ged to walke exactly, accurately, 
 0kwt* *v circumfpeftly :the wordin the O- 
 TrSt Sxpt&s riginall fignifies to walke up to the 
 dfeiTa-Ai 7* heighth and top of holineffe, to the 
 ttxpiCat «$& utmott accurateneffe. Now tis 
 7l &s dxpw importable for men to walke or 
 fl&hw worke accurately, in the heigth of 
 
 f*0* exa&nefle without a Rule to look 
 
 upon continually : for example : 
 a carpenter that is to frame a tfateiy 
 
 building 
 
I 
 
 A Chri&ians rule. *y 
 
 building mu(t bee furnifhed with 
 iheie two things ; 
 
 i. A principle of Art within as 
 an acquired habit from which hee 
 worketh. 2. A Rule and com - 
 paffeby which hee frameth, faflii- j 
 oneth and proportions his work, 
 and both thefe are really diftinft. 
 
 2. The Morall Law is the per- 
 fe& Image of Gods holinefle. a. 
 A perfect Rule of holineffe ; and 
 therefore to be freed from the Law 
 as a Rule, is no way defirable by a 
 Saint, It is the glory, perfecti- 
 on, and excellency of the creature 
 to be holy, 
 
 1. There is the Archetype pri- £cxArchc*yp* 
 mitive Originall Law ; Ycl Ed) ?* 
 
 Namely, God the perfeft Rule 
 of all holineffe. „ 
 
 2. The E&ype derivative Law 
 expreffed according to that divine 
 original! patterne i this is the writ - 
 ten Law, the Decalogue. Thisroy- 
 all Law hath its originall rife from 
 Gods holy nature, as its fountaine ; 
 and h the image of his holineffe as 
 its patterne. 
 
 The 
 
55 The Royall Law 
 
 The Eftype Law is given from 
 heaven 3 as a Rule for Saints to 
 walke by : It is the rule and mea- 
 GcJ.t. 15. 1*. fure of anions to be done or left 
 Lex efl Regula UD fo ve . anc j t hj S \ s e ffendall to 
 1 tul^Znt theLaw Itisaretmrkablefpeech 
 rum vel omit- ot Auguftn* ; «sl C hr W Mn m « n 
 ttndorum, &e. (faith hee) even to this day lvveth> 
 Aquinas. that is, walketh in the Law, becaufe 
 hee liveth according to the Law (jp 
 a Rule;) but hee is not under the 
 Larv y becaufe hee is not fitted by the 
 Law y but by the Spirit of<jod. That 
 is, A Chriftian is not driven to du- 
 ties by the terrors and threats of the 
 Law j but fweetly carried on by 
 Homo Chri- the Spirit of adoption and love ap- 
 ffcanas etiam prehended. The Law is holy, juft, 
 h°"ie in le £ e and good, and is the perfeA rule of 
 ST^ e will of God, faith Lusher, 
 vivit, nonau- that Evangelicall Writer , upon 
 
 tcm fub lege, Gal. 5. 
 
 quia per legem f%^ TheMoiallLaw is called 
 ?h a 'En theRoyallLaw ; Iam.%. 8. Ifjee 
 g. a ¥ ™ fulfill the ROTAL L^jeedoc 
 4n£uJl.inKu w e& 
 
 1. The whole Law, and every 
 branch of it, carries the Roy all au- 
 thority 
 
a Christians Rate. ^ 
 
 thorny of the King of Saintstfatn- 
 pecj thereon. 
 
 * It is given to the Royatf 
 feed, the fons and daughters of ihe 
 great King of heaven, who are fpi- 
 ntually kings and princes,^'*/, i. 
 6. t/f ryallpricflkood, I Pet. 2. 
 Pfrl.45. |i 
 
 3. The Law is a Royall Way, 
 the Kings High-way , for all the 
 Saints to walk in ; Numb.i\ % iz. 
 
 Secondly, It is called tht L*w 
 <fLlgERTr,]am.i.is, becaufe 
 it is one maine branch of oar glo- 
 rious liberty purchafed by Chrift, 
 tofrrve him in holinejfe And righte* 
 oufrefe all onr d4jes, Luk« I. Wee 
 muft look upon the fcrvice of God 
 under this threefold notion ; I. As 
 Duty* a. As a Priviledge. ?. A* 
 perfeft Liberty and Freedome. 
 
 There bee fix Arguments that 
 to me doe infallibly demonftrate 
 the perpetuity and permanency of 
 the Morall Law ( called the Deca- 
 . logue ) as a Royall Rule of ailing 
 and walking to all chat are in Chrift, 
 
 Firft, Becaufe it was given upon Argument i % 
 
 Eyan- 
 
0o ive perpetuity op 
 
 Evangelicall everlafting grounds^o 
 the peculiar redeemed people of 
 God ; as hath been already demon - 
 ftrated. 
 
 This will not feeme ftrange, if 
 wee duly confider that Gods glori- 
 ous Name of G race and mercy was 
 proclaimed to (JHofes upon mount 
 Sinai, before the fecond giving the 
 Law. Compare £xod. 34. 4, 5, 6. 
 2 8. t/tnd Mofes rofe up early in 
 the morning, and went up to mount 
 Sinai, as Jehovah had commanded 
 him^andtook, in his hand the two ta m 
 ties of ftonet and Iehovah defen- 
 ded in the cloud, and heeftoodwith 
 him there, and hee proclaimed the 
 name of Iehovah &c. 
 
 I conceive, there was as glori- 
 ous Gofpfcll mercy and grace dis- 
 covered upon mount Sinai > in this 
 glorious name, as ever was upon 
 mount Syon. 
 
 Argument 2 The Royall Law 
 
 being givep,was put into the Arke 
 
 - of the Teftament, Heb. 9 4. None 
 
 L Qf the Ceremoniall or Iudiciall 
 
 Lawes were put into the Arke. 
 
 This 
 
theRoyauLaw. 6i 
 
 This Arke was the great Type of 
 Chrift; the mercy -feate, tbecove- 
 ring of the Arke, and Chrift, have 
 both one name in the Greek; the 
 Mercy-ieate is translated i^£. 9.5. 
 fcctfipjor, HtUHcrion 3 and this name 
 is applyed to Chrift. Rom. 3.25. 
 Who is called Gods Hilafierion or 
 proput*tory\&c. Now the putting 
 of the Morall Law into the Arke, 
 and none of all theMofaicall Lawes 
 but that, declares thefe two things, \ KdLg i flon 
 
 Firft , that the Law was to bee Propitur, ri, 
 performed and perfe&ed by the um > fic n°™- 
 Lord Iefus Chrift for righteouf- nab£t V er ' 
 
 re , 1 . T1 ° cuuini Arcae 
 
 ncffetoail beietvers.Aora. 10.4. F a j cr i Si 
 
 Secondly, That it was to be per- pager. 
 petuated in him as a perfect Image 
 and Ruleof ho;ii.„re. 
 * Argument 3. Love, which is the \ 
 fumme, fubftance and fulfilling of 
 the whole Royall Law, is a iacred 
 debt which lyeth upon ail thetaith- 
 full, even in theie Gofpel dayes, 
 Read litto, 1 3 8. owe nothing to 
 any man but thi* % fhatyee love one 
 another ; for hee that loveth ano* 
 ther, htthfvlfilUdtht Lw § Bro- 
 therly 
 
therly love is a braech and beatne 
 of our love to God: it neceflfatily 
 ptefuppofeth and includes the fame. 
 
 Our fekffed Saviour drawes up 
 the ten commattdenents into two 
 great commandernems ; 
 
 The fitft is the love of God, Mat • 
 22.37,3$. 
 
 The fecond, is the love of our 
 neighbour, tMat. 2t. 39% Now 
 boctathefe ate individually a&ed. 
 
 Owe nothing but 1&V€)>&€* 
 
 The Apoftle ipeake* to the feints 
 at Rome that were in Church-fel- 
 low^ ip« Love is a debt that the 
 greatett faints doe owe to God and 
 man : the obligation that deelareth 
 and mgageth to this debt, is the roy- 
 allmorallLaw : now if the debt be 
 everlafting, then certainly the obli- 
 gation to the debt muft needs 
 be everlafting: if the bond be once 
 cancelled, the debt can no longer be 
 demanded. 
 
 Argument 4. The end ofChrift 
 I his comming was not to deftroy 
 the Law in poynt of duty, but to 
 ISiifill k as our furety ; and there- 
 by 
 
by tofetisfy all the demands of the 
 Law, to flillfill all righteoufneffc 
 in our fleed,andto leave a perfedfc 
 patterne to a perfeft Rule. Chrift 
 would not have fuch a thought 
 come into our hearts, that he came 
 to deftroy the royall Law as a rule 
 of holy walking, t^Mat.^. 17. 
 
 The Lord Chrift is the perfe&i- 
 on.not the perdition of themorall 
 Jaw; the perfe&ing end, not the de~ 
 ftroyirg end thereof. Will yee 
 lee how farre our glorious Surety 
 hath freed all his frcm the law of 
 Mofes? Hee hath fully and for e- 
 vcr freed them in thefe four re- 
 fpe&s. 
 
 1. From the yoke of the cere- 
 moniall typical! Lawes. 2. From 
 the rigorous exa&ion and charge 
 of the morall law j that the law 
 (aithj doe and Lve 5 or not doe^nd 
 dye, 3. They are dilcharged Iron 
 the dreadfull lentence and maledi- 
 ction of the law <j*l* % k 4. *rcna 
 the coa&ion of the law as a rigid I 
 Task* matter* 
 
 Saints are not compelled to duty 
 
 by 
 
&q. jl uz perpetuity uj 
 
 by the dread f ulcomminations of the 
 law, but ivveetiy inclined by a ipirit 
 hf love,trom love discovered : this is 
 iDur Ghriftian liberty -.but Saints are 
 hoi treed from theE vangelicall kee- 
 ping of the law:The ayme of Chrift 
 Was not to ree us irom duties ofo- 
 bedience,but to make us more free- 
 /pirited in duties : not to free us 
 from holines,but to fill us with holi- 
 neife more abundantly, John \ o. 
 
 ^Argument 5. The faints are 
 charged to remember the law of 
 Afofesy even after thexifing of the 
 glorious fun of Righteouineffe in 
 the world, and the beginnings of 
 falvation in their foules : wee have 
 an eminent text., Mal.4. 2,3,4,5. 
 And to yen th.it fear mj Name, 
 fballtheSunof Rfghteoajncjfe arife, 
 and healing [ball bee in his wings ; 
 and ye floall go forth and grow up 
 At fatttng calves, verf# 4. Rcmem* 
 her the LawofMoits my fervant 
 , which I commanded him *»Horeb, 
 to all Ifraely ftatutes, &c. Take 
 notice, firli who they be that are 
 to remember the law of Mofesx all 
 
 they 
 
- vc royau L>aw m $~ 
 
 chey to whom the glorious Sun of 
 RighteoufneiFe arifeth with falvati- n ^ ^ 3 j 
 on in his wings verf. 2. 4, Remem- ^q 
 
 ber yee che law* 
 
 2. Take notice of the time when 
 they are to reinember the law of 
 Mofes. 
 
 After the rifing and apparition of 
 the Sun of Righteoufneffe in mans 
 nature ; even in gofpell times Re- 
 member the law of Mofes. 
 
 %. What law it is that the 
 Saints are to remember* It is che 
 Royall m§rMUw contained in the 
 decalogue : The law of rites and 
 ceremonies, being but fliaddowes, 
 did vanifli at the exhibition of the 
 fubftance. 
 
 4. How juftified perlbns are te 
 remember the law oiMtfes* 
 
 Remember the Royall law, 
 
 1 • As a divine difeovery of the 
 glorious mitfde and will of our 
 heavenly father. 2. As a perfe& 
 Image and rule of holineffe, ac- 
 cording to which L all our thoughts, 
 words and wayes are to be ordered 
 and regulated.* 2. Y#e that are 
 F freed 
 
6$ The perpetuity of 
 
 freed from the damnatory feft- 
 tence of the law, yet remember 
 the great things of duty which 
 God hath written to us in the law, 
 Hof 8. li- 
 lt is obfervable (faith Mr. Bur* 
 roughs in his Sermon upon Mau<$. 
 d.) that in theclofe of the old Te- 
 ftament the laft chapter of all, Mai. 
 4. when there wat to bee an end of 
 Cods revealing himfelfe in that ; and 
 the times of the Gefpell were to 
 come on, yea and then when the fro - 
 phet prophecies of the forerunner of 
 Chrift, and of the Sun of Righteouf- 
 nejfe, that fhould arife : whereas peo- 
 ple might fay , welly the Sun ofRigh- 
 teoufnejfe now Jhall arife, wee have 
 done wtth the Law, what need (hall 
 wee have more tf the Law i &c. 
 wee Jhall bee wholly freed from it : 
 2^5?, faith the 'Prophet, prefently af- 
 ter hee had fpoken of the Sun of 
 RighttoufneJJe arifwg> Remember 
 the Law of Mofes ; hee gives this 
 charge in the clofe cf all &c. It muft 
 (fill remain a Rule of our lives , that 
 i*>attfansfikh that precious man of 
 
 God, 
 
The royall Law. $j 
 
 God, who is now at reft. 
 
 Argument. 6* The morall law 
 is given by the great King of the 
 Church, to all Saints, as his new 
 commandement. lohn 1 3. 34. faith ' 
 Chrirt, a new commandement give I \ 
 unto you that yee love each other % ' 
 &c Love is the whole royall law 
 drawn up into one commandement. 
 2. It is called and accounted a ful- 
 filling of the law, Rom. 13. S.fam. 
 
 3. Love is that oldcommande- 
 tnent,that was from the beginning, 
 as St. lohn calls it: it is called old, 
 becaufe it was given in -#/<?/*/ dayes; 
 it was a command in the old Te- 
 fiament, Mat.n. 37. 39. 2. Love 
 is now a new Commandement in 
 times of the new Teftament. 
 
 Objeft But why *is the royall 
 law called a new commandement ? 
 
 tsfnfn. For thefe three reafons. 
 
 1 . Becaufe it is given anew, and 
 confirmed by the great law -giver 
 of the Church, a new commande-] 
 ment give I unto you. 2. This new 
 commandement muft bee obeyed 
 F 2 upon 
 
upon new inducements and mo- 
 tiveSjthetnatchlefle miraculous love 
 of a Saviour in laying down his 
 life for us: This is a new motive 
 and incentive, upon which every 
 A& of obedience truly fpirituall, is 
 performed : New Teftament mer- 
 cies are new motives to old duties. 
 ,3 None but anewheartcanclofe 
 with this new commandement : the 
 old heart of man will never obey 
 this new commandement ; there- 
 fore in the newcovenant God pro- 
 mifeth new fpirits that we may ob- 
 ferve^his ftatutes; lee Ez>ech. 11, 
 19, to. By all thefe demonftrations 
 k is evident that the Saints in thefe 
 gofpell times arc as much, yea more 
 obliged and ingaged to all duties 
 of piety, Iuftice and fbbriety, then 
 theSaints under the old Teftament. 
 
 1. Becaufe the royall law is now 
 given anew, and made the new 
 commandement of the King of 
 Saints, lohn 13. 34. 
 
 2. Becaufe now there is a farre 
 larger difeoveryanddifpenfationof 
 grace and oaercy ; the dajes of the 
 
 gofpell 
 
Theroyall Law. ^ g 
 
 gofpell arc dayes of mercy, wherein 
 the fnpereminent riches of grace are 
 manifefted, Ephefz.y. The more 
 mercy is given, the more duty is 
 required; read Titus *.\ 1,12. For 
 the clofe of this pretious poynt I 
 (hall give in two conclufions which 
 I defire to propound to the judi- 
 cious, and fecondly* then anfwer 
 fome obje&i ons. 
 
 Cone/, i. The Roy all moral Law 
 comes to all beleevers in the hand 
 of a Mediator : wee have a pre- 
 tious place Gal % 3. 19* Wherefore 
 then ferveth the Law ? It was ad~ 
 ded becanfe of tranfgreffions % till the 
 feed jhenld eotne, to whom the from 
 tnife was made, and it was ordained 
 by tAngclsinthe hand of a MS- Heb. tv* 
 VIATOR. '* 
 
 Two great queries prefent them- u " an n^ra* 
 felves to be fatisfied The firft is, $fy *«* 
 who this Mediator was in W^ioMcdiiT, 
 hand the law is given? f eu per Mcdi. 
 
 %Anfv. Some of the learned atorcm &o, 
 undertiand LMofes the Mediator of Mali, u 
 the old Teftament, becaufeChrift ?areus * 
 is called the Mediator of the new 
 F 3 Tettament, 
 
70 
 
 The royali Law comes to the 
 
 TeftameBt, HeLg.\$. 
 
 I grant that Mofeswzs a typicall 
 temporary Mediator j he flood be- 
 tween the Lord and the people^ 
 when they were afraid of the fire 
 in the mount, Deut. 5.5; And 
 when they defired the Lord to 
 fpeak to them by LMofet, not by 
 himfelfe, leaft they dyed, Exod* 
 aoi 19. 
 
 But I rather conceive, that this 
 Mediator is the Lord Iefus Chrift, 
 in whofe hand the law was publi- 
 fhed, and from whofe perfon the 
 law received its great Authority, 
 and this is the opinion andexpofi- 
 tion of UieroWyChryfoftome and g- 
 thcrs of the Ancients : judicious 
 Ptreus and Bez>a clofe with this 
 interpretation. 
 
 Quere 2. How the law may bee 
 faid to bee given in the hand of 
 Chrift as Mediator? 
 
 Anfw. 1. It was publiflied at 
 firft by the hand and Miniftry of 
 Chrift our Mediator : God publi- 
 flied the law by Chrift, his eternall 
 Son, (faith Tarem) therefore the 
 
 Morall 
 
Saints in the hand of Chrift m 7 1 
 
 Morall law as given to UWofes, 
 by Chrift the great lord of the 
 Law , obligeth Saints in thefe 
 Gofpell times, 1. The law was 
 ordained by Chrift authoritatively. 
 2. By Angels Minifterially, who 
 are miniftring fpirits fent forth 
 for the good of them that fliallbe 
 faved; and therefore muft needs 
 be given for Evangelicall ends and 
 ufes. 
 
 2. The law comes to all Saints 
 in the hand of a Mediator, fee a 
 further proof, I Thef. 5. 18. In 
 every thing give thanks, for this is 
 the mil ofCjod in Chrift lefta con- 
 cerning yon. Thank fgiying is a du- 
 ty of the Morall law : the will and 
 command of God to give thanks 
 commeth to the Saints in Chrift, 
 in the hand of a Mediator. 
 
 Thejroyall law comes to all re- 
 al! beleevers in the hand of Chrift ; 
 1. As a Mediator of Reconcile- 
 ment : hec reconciles the law "and 
 finners. There is a mutuall enmi^ 
 ty between *the law and every (in- 
 ner ; thelawaccufeth, flay es, con - 
 F 4 demnes, 
 
7 z The law cmts to the Saints 
 
 demns every firmer, and every fn- 
 
 neris full of-enmity and hatred a- 
 
 gainft the law as contrary to their 
 
 lufts. The whole world (faith Lu- 
 
 , , ^ • ther") is an enmity to the Law. and 
 Lu&etr or Gal. , J , . a / ., 
 utZ hater b it mofl deadly* 
 
 Now he who reconciled God and 
 
 man, doth alfo reconcile the law and 
 
 finners. As firft , he hath flain that 
 
 enmity which was in the !awa gainft 
 
 his people, and made it fweet and 
 
 friendly to them, Sphefi. 15,16. So 
 
 that now there is no law againft be- 
 
 leeving perfon, (jaL <r. 2 3 . J*g*i*ft 
 
 xp wyrothavfah there is notlawJX\\ttt is no law 
 
 H I0 vlp®* th & is adverfary to them. The 
 
 law is fweetned and made our 
 
 friend by Chrift> who hath made 
 
 all things ours, our friends, law 
 
 and death as well as life. All law 
 
 is for beleevers, 1 Law of Grace. 2 
 
 Law of Faith. 3. LwofCWofes. 
 
 Whatfoeverin thelawwascon- 
 
 trary to them, is now taken away. 
 
 2. There is no condemning law 
 
 againft juftified perfons : there is 
 
 now no law to charge and condemn 
 
 them. 
 
 The 
 
in the band of a Mediator. 7 3 
 
 The law cannot accufeand con- 
 demn thofe that beleeve in Chrift 
 (faith Luther) it hath no pow- 
 er to accufe them, Romans, g. 
 i. There is a triumphant fpeech: 
 There u now no condemnation to 
 them that aretn £hri{t : Why ? be- 
 caufe there is no law to charge fin 
 upon them: Their glorious Surety 
 hath fatisfied ; Firft, for ail the fin 
 that the law could poflibly charge 
 upon them : Secondly, for all the 
 wrong and dishonour that their 
 finneshave done to God; now ju- 
 ftice it felfe cannot twice demand 
 the fame debt. 
 
 3. There is no conftraining law 
 againft theSainrs: no law tocom- 
 pell them to obedience; becaufe 
 they freely obey God, as if there 
 were no law, faith Mr. Perkins ; 
 they do that of their own accord, 
 that the law requireth a they have 
 the fpirit of God, >who will not 
 fufter them to bee idle,, faith Lu- 
 ther. 
 v 4. The law comming to us in 
 Chrift, fervethas a glafle todifco- 
 
 ver 
 
74 The law comes to the Saints. 
 
 ver Gods will: 2 Asa wife, fweet 
 and faithfull Counfellor : Thatlaw 
 that was as a fevere Schoolmafter, 
 as Pharoahs taskmafter while we 
 were in bondage under the law* 
 whipping and fearing us to duties 
 by its terrible threats, comman- 
 ding exa& obedience, upon paine 
 of perifhing, and yet giving no 
 flrength to performe the leaft duty; 
 when once wee are in Chrift, that 
 law comes to be a fweetCounfellor, 
 to declare to us, that this is Gods 
 will, this is the beft way, this is ho- 
 ly and good. There be a thoufand 
 cafes that could not bee folved and 
 fatisfied but by the law , by having 
 recourie to the Jaw as a Counfel- 
 lor and divine Directory: this was 
 that Roy all Counfellor of that roy- 
 all prophet David, Pfal. 1 19. 
 
 3. Chritt taketh away that fpi- 
 xit of enmity that is in man againft 
 the law , and drawes the heart to 
 love and delight in the law as a 
 glaflTe of divine holmeffe: How doe 
 I love thy law I faith David* 
 
 2. The royall law comes to reall 
 
 be* 
 
in the hand of a Mediator . 7 5 
 
 beleevers in the hand of C hrift, as a 
 King, Prophet and Prieft. 
 
 1. In the great commandements 
 ofthemorall law the glorious King 
 of Saints declares his royall will to 
 allhisfubje&s: the Statutes of King 
 Iefus are written in the royall law. 
 
 2. As our great Prophet, he o- 
 pens the law, in its purity and fpi- 
 rituality : 2 He opens our eyes to 
 fee the wonderfull things of the 
 law, Pfiti 119 • 3 He gives ftrength 
 to Aft what the law difcovers as 
 duty.Chrift teaeheth by enlighten- 
 ing, enlivening, inableing to duty. 
 
 3 . As Prieftyhe fatisfies for his peo- 
 ples transgreflions of the law : 2 He 
 coverethall the defers and defile- 
 ments of their good works : 3 He 
 perfumes their fervices with fweet 
 odors, prefents them unto God, and 
 procureth acceptance for them, 
 Rev*%. Chrift comes as a Father 
 with precepts to teach, ftrength to 
 inable, .and mercy to pardon where 
 wee faiie, <#/<*/. 3 • 
 
 Conclusion 2. The royall law is 
 a rule of Evangelicall obedience to 
 
76 The Royall Law a Rule 
 
 be performed unto God>, through 
 from, and to Ckrift y as our glorious 
 Alpha and Omega, Revel, u It is 
 In fUtu gratia a precious Polition of ■tsilftediw 9 
 lex icorsiss ©■ xht Mar all Law is to the cleft in 
 l ^**™£ the ft ate of grace a rule of thank- 
 St fcu'ZdC f^f^ orSvangelicM obedience. 
 tntix evangc- That is, The Morail Law is a rule 
 !ica?. ReguU of obedience to be a&ed : i.From 
 Tkf$lf*t.x<%. Evangelicall Principles. 2. Vpon 
 Evangelicall Motives, 3. With 
 Evangelicall Affe&ions. 4. To an 
 Evangelicall End. And 5. To de- 
 dare our Thackfulnefleunto God; 
 not to juftifie our perfons before 
 God. 
 . The faithfull ■ in the Scripture 
 
 fc phrafe , are often faid to keep the 
 Commandements of God j and yet 
 »ot to keep them. 
 
 1 • There is a keeping the Com- 
 mandements affirmed of all Saints : 
 Eevel.14. Here is the patience of 
 the Saints j here are they that keep 
 the Commandments of God, and the 
 faith of Icftts. 1 Joh. 3 % 2 2 . It is faid 
 ' ©fall beleevers, ivhatficver ws ask, 
 ! we receive of htm y becaufc we keep 
 
 his 
 
dfGofpel Obedience* yj 
 
 his CoMW an dcmc*ts > and doe thofe 
 things that are pleading in his fight* 
 Johni^l^,!^ 
 
 Secondly , It is a great prcmife 
 of the Golf el Covenant, E^e^tf, 
 3*5,27. That Cod will put hisfpirit 
 into the hearts of his people y and caufs 
 them to wal{e in hts ftatutes t and 
 keep his judgements , and doe them. 
 
 2. Good Nehemiah fpeaketh of 
 himfelfe and all belee vers .thus ; We 
 have dealt very corruptly againfi 
 thee t and have not kept the cemman- 
 dements — nhich thou commanded^ 
 thy fervant Orfofes , Nehem. 1 • 7, 
 ihiAlam* 2. 3. the greatefi Saints < 
 are faid to offend, and that in many 
 things ; In mary things we offend *ll % 
 It argued the unfoundnefie of that * 
 young- man in CMatth. ig. 20. 
 who profefled 5 All thefe have £ 
 kept from mj youth. 
 
 To take off this feeming contra- 
 diction, wee muft rake notice of a 
 two- fold keeping the Law of God ; 
 1. Legall. 2. I vacgelicall. 
 
 Firii y The Legall keeping is, ] 
 when the Law is fulfilled in the le- 
 gality 
 
yS The Roy all Law a Rule 
 
 gality and latitude thereof, as it 
 was given to Adam in innoceney ; 
 when mans obedience comes up to 
 that complete perfe&ion which the 
 Law calls for .- And thus no man 
 that liveth can poffibly keep the 
 Law; if they could,' rightemfnejfe 
 and life might be by the Law. 
 
 Secondly, There is an Evangeli- 
 call keeping the T aw > when every 
 Command is obferved evangeli- 
 cally, according to thetermes and 
 tenour of the Gofpel ; and thus all 
 . the faithful! doe keep the Law : 
 
 1. In their Surety ,£0* 10.4. 
 
 2. In regard of their heavenly 
 Fathers gracious acceptation and 
 account, 
 
 3 . In the latitude and largenefle 
 of their defires and real! endea- 
 vours. 
 
 4. In refpe& of the evangelieall 
 performance of every duty that the 
 Lawdifcovers. 
 
 Now to make up the Evangeli- 
 eall performance of Duties , five 
 things muft concurre in every a£t 
 of obedience: Firft, It muft pro* 
 
 ceed 
 
of Gofpel Obedience. yp 
 
 ceed from Evangelicall principles, 
 from the precious life of the Prince 
 of life implanted in our wills : there 
 mult be an a&ing from Chrift, as 
 our Principle ; fecondly, as our 
 Strength. 
 
 Firlt, There muft be a working 
 from Chrift fpiritually formed and Gal. 4- 
 fafhioned in our fpirits ; from a 
 new life infufed ; from new difpo- 
 fitions and inclinations spirituali- 
 zed, and evangelized : there muft 
 be a&ing from life, as the Princi- £jt Iajul^H 
 pie; not for life, as the End. Vi- fj' 
 tall anions come from a vitall be- M" w#w* <* 
 ing , a principle of fpirituall life ft i^pY^fi^ 
 within. All ads of obedience in V^ 
 the Saints, are fruits and operations Ap#* 
 of the glorious life of Chrift in 
 them: A living work cannot come 
 from a dead foule that is not in uni- 
 on with the Prince of life. 
 
 All a#s of holy obedience to the 
 Royall Law y muft fpring from a 
 law of fpirituall life put into the 
 heart : there muft be a law within, 
 anfwering the law without ; a law 
 written in the heart; futeable to the 
 
 Law 
 
8o The Roy all Law a Rule 
 
 Law wrirten in Gods book : Wee 
 can never delight to doe the will of 
 God, untill the law be within our 
 hearts, Pfal. 40. 
 
 There is a two- fold giving of the 
 Law to all Saints : firft, a giving 
 the Law to their perfons, Ioh.i-$. 
 34. fecondly, a giving of the Law 
 into their fpirits ; this latter is the 
 peculiar priviledge of the eleft, and 
 the precious promife of the Gofpel 
 Covenant. The Roy all Law is 
 /-given to all perfons; it is given in- 
 to the fpirirs of none burbeleevers. 
 This truth is twice fpoken in one 
 *W ^Epirtle, Heb.%.\o. & chap. 10.16. 
 faith the Lord, Iwillgivemjldwes 
 into their minds > (thus it is in the 
 Orjginall, //jty yi^t p* *'* 9 id- 
 wvcur 'awSy. AndGhap.io, tAja Ku- 
 $i&* <T/cT»j vljAut (ah &n teffiai dv 
 $/, &c.) This u the Covenant that 
 I will covenant with them y — faith 
 the Lord, I will give my lawes into 
 their hearts , and I will write them 
 in their minds y or thoughts. As the 
 Royall Law was given to Ifrael in 
 writing, fo it is now given to the 
 
 hearts 
 
 ^ 
 
of G off el Obedience. g % 
 
 hearts of the Iirael of God in wri- 
 ting: that Law which at firftwas 
 given and engraven in tables of 
 flone in the fubfervient Covenant, 
 is given and engraven in the tables 
 of mens hearts in the Gofpel Cove- 
 nant. The Lawgiven in tables of 
 ftone declares what is holy and C 
 good.but gives no principle ofpow- 
 er toperforme and pra&ife what i« 
 holy and good ; but the Law given 
 in themind and heart brings in holy 
 propenfions congruent to every Pre- 
 cept, and divine ftrength for every 
 duty. Every duty of the Roy all 
 Law mult be a&edfrom a law given 
 and written in the heart ; this is a 
 Gofpel performance : The Law 
 given to the mind, is called the Uw 
 of the mind, Rom. J* 
 
 Secondly, There mult be a work- 
 ing from Chrilt as our ftrength : 
 tfeis is to walk in Chrift, to walk in 
 the Spint^G^/. 5.16. We are com- 
 manded to wall^in the Spirit; 7tm~ 
 turn -GfbrraTH-n. And, verfzj* El 
 
 chat is, If we live tn the Spirit, let 
 
 G ni 
 
8 2 D uties performed 
 
 Wt^o Crdine us alfo xvalk^in tkefpirtt; the word 
 inct do. in the Originall fignifies to walk cr- 
 
 Fa tf cr - derly. Here are two fpeciall du- 
 
 ties prefled upon the Saints which 
 doe chara&erize the new fpirituall 
 f life : i Wee muft walke orderly* 
 
 G*. .1 6. by rule, by line, and by meafure: 
 the Greek word &i%ci> fignifies fo 
 to walk that thou holdeft a certain 
 order and doft not pafle over the 
 line. Be*M in Gal. 6. Thil.3. t<y. 
 S#W dicitur ? '*" * I*™ prcceedtycKe rule: 
 /ordo in acica^ 1S a notary word, borrowed 
 frontc ad c x - from the marching of Souldiers 
 trcnsum ag- unto the battell, whofe manner is 
 ™n P orretfus. to keep their ranke, and without 
 thucy . any out-raying to march along af« 
 
 Non eft fim. tcr *cprcfcript rule of their Ge- 
 plictcr ambu- neraH or Leader. 
 Jarc^fedfecun- It is notfimply to walk ; but to 
 dum ccmim W alk j n order according to a cer- 
 2^SS£ tain rule; this is the firtt character 
 Zambia Phil. atH * &W* of Ipirituall life implanted; 
 3» "it produceth an orderly Regular 
 
 walking, (j*U6. i<$. 
 
 a The fecond fpeciall duty is t§ 
 rral^ in ttefpirst } md thereby wee 
 (hall jbee jnabled to walk regularly 
 
 and 
 
in a G off ell nay. g j 
 
 sndexaftly: if wee live in the fpi- 
 rit, let us alio walk orderly in the 
 ipirit. 
 
 Wee never wal\ orderly farther 
 than wee walk in the fpirit. 
 
 This walking in the fpirit ftands 
 in three things, 
 
 i. It imports acting from the 
 in- being and in-dwelling of Gods 
 ipirit : when our aft ions flow from 
 that fpirituall divine being that is 
 borne of the fpirit, John j. It is 
 called a wot frying (jodinthe fpirit % 
 Phil. 7 . 3 . Wee are the true circHm- 
 cijion that worjhip God in fpirit. 
 This is expounded to be a ferving 
 in newnefle of fpirit • that is, when 
 there is a new fpirituall man for- 
 med in our fpirits, which becomes 
 the principle of all of our Aftingsi 
 in the good way. The heart and 
 fpiric reing fpritualized muft aft 
 in every iti:vkz } Prov* 2 3. a 4* My 
 fen give meethj heart y Efay 29, $o* 
 ! The Jewes are laid to draw neare 
 with their lips, — but their heart 
 was farre off. The abfence of a 
 heart truly ipirituall made all their 
 G % per- 
 
8a Duties performed 
 
 performances to bee empty oblati- 
 ons, and no better than glittering 
 abominations in Gods fight, £7*7 
 I ♦ Bring no more vain empty obla- 
 tions. Whatfoever is not done in 
 newnefle of fpirit, it is not done 
 at all in Gods account, 
 
 2. To walk in the fpirit, is to 
 work and vvalke in the ftrength of 
 Gods fpirit : wee have an eminent 
 
 utewtto text to this purpofe, £/>**/: 6. 10. 
 
 tv Kvpw&c. Vind i ymy brethren, bee made ftrong 
 , in the Lord, and in the tower of hts 
 
 S&^-#; J\ th f/ r f ced J D i wo i ds 
 
 do,corroboro f trie Apoftle had declared divers du- 
 ties : now in theconclufion, he dif- 
 covers where all their ftrength lay 
 for the A&ing thole great duties; 
 not in themfelves, not in their ha- 
 bituall graces, but in the Lord 
 Chrift, it was wholly in their glo- 
 rious head. Be ftrengthned in the 
 Lord, and in the power of his 
 ftrength, not in the power of any 
 inherent ftrength. In the doing 
 of good> and departing from evill, 
 learn to goe forth in the ftretigth 
 of Chriftj look up to hirn, reft upon 
 
 him 
 
of Goftell Obedience. 8 5 
 
 him for quickning, exciting, affift- 
 ing, corroborating grace: this is the 
 way to bee ftrengthned with all 
 might, Col i.t 1. It is the All- 
 powerfull God, who is all our 
 ftrength both in doing and fuffering 
 for him., 2 Tim. 4. 17. 1 Tim. uit. 
 The Apoftles wrought all their 
 extraordinary works in the glorious 
 name, that is, power of Chrift Ie« 
 
 Ifus : In this name all Saints are to 
 aft the ordinary works of obedi- 
 ence at all times, £*/. 3.17, What- 
 foever je doe in word or deed* doe 
 all in the Name of Chrift i Hee it 
 is who worketh all Qur good works 
 in us and for u$,Efaj i6.He works in 
 ui both to will and to doe good of his 
 own gwd pleafere, Phil.2. We de- 
 pend upon him for the ^implanting 
 and a&ingof all our graces : take 
 heed of working in the ftrength of 
 your own parts , gifts , inherent 
 graces : habituail grace is but a crea. 
 ture/o called, 2 Cor.^iy. (]al.6. 1 5* 
 Every man naturally is a god to 
 himfelfeji.They aft all in their own 
 ftrength , in the ftrength of their 
 G 3 own 
 
 • 
 
8 g Dm ies yet formed 
 
 own reafon, wit, parts, gifts, as if 
 themfelveswere principall in their 
 a&ions. 2 They refieft all upon 
 themfelves: there is the feed of this 
 in every mans nature, untill heebee 
 turned out of hitnfelfe, and felfe- 
 taken out by the fpirit of Grace. 
 5 Walking in the fpirir, imports 
 a6Hng in the glorious light of the 
 fpirit of Glory, in his guidance and 
 leading : let us wholly give up our 
 felves to him to be inlightned, led, 
 aftedby him in all things, Rom. 8« 
 Hee it is who gives us eyes and light 
 to difcerne the good way, (feet and 
 might to walke therein : this is 
 the firft thing hi an Evangelical 1 
 performance. 
 
 2. The fecond thing is an ailing 
 frcm Evangelicall motives from, 
 mercy and marvellous love mani- 
 feftedin us and upon us : every Aft 
 of obedience, mortification,and felf- 
 deniall muft bee founded upon th$ 
 glorious mercy, and matchlefle love 
 of our God as the higheft ground, 
 inducement, encouragement and 
 provocation : jthe gra^d predomi- 
 nant 
 
inaGofpell way. Sy 
 
 nant prevailing motive that puts us 
 upon duties upon all occafions, muft 
 be divine mercy and love in Chritt, 
 this is indeed the obedienceof faith, 
 Rom. \6.i6. The great motive 
 that moveth the Lord to doe fuch 
 great magnificent things for all his, 
 is his own furpafling love towards 
 them : Let the fame divine love 
 have the prehemincnce and princi- 
 pality in our doing fervice to (Sod 
 again : this is the higheft,fweeteft, 
 ftrongeft, moft perfwafive motive, 
 becaufe it hath molt of God in it, 
 it is Gods own Glorious motive; 
 wee have a remarkable place, Rom. 
 1 *. i . / befeechy ou therefore \ bre- 
 thren, by the mercies oftjod, that ye 
 give up your bodies a living facri- 
 fice, holy and acceptable unto (jod. 
 f Obferve, what is the grand motive 
 here propofed to prefle and per- 
 fwade Saints to holineffe and obe- 
 dience. It is the miraculous match* 
 leffe mercy of God, that bottom- 
 lefie depth and inimenfe heigth of 
 rich, glorious, fuperabundant mercy 
 which the Apoftle had declared in 
 G 4 the 
 
Duties performed 
 
 the preceding Chapters. 
 
 2. Filiall feare tnuft be a#ed 
 upon this motive : there is mercy 
 with thee (O Lord) therefore Jhalc 
 thott be feared, fayes the Pfalmift. 
 
 3. In Evangelicall Obedience 
 there tnuft bee an aSing every duty 
 with Evangelicall affe&ions, as 1 
 From a principle of love to God. 
 7. With fpirituall delight, 3 With 
 holy fervour of fpirit. 
 
 1 Every aft of obedience muft 
 take its rile from an internall prin- 
 ciple of love implanted in the af- 
 ife&ions : hence it is that love and 
 obedience arefo often put together 
 in Scriptures, as, Exod. 20. 5,6. 
 Showing mercy to thou/and* of them 
 that love mee and keep my comman- 
 dement t, Iohn 14. If any man love 
 me y he will keepmycommandememr. 
 To declare that love is the root 
 from whence all holy Obedience 
 muft fpring. 
 
 2. Faith worketh effe&ually by 
 love as the internall inclining in- 
 ducement to duty. This truth is 
 clearly prefemed, G*l.<$>6. ™&< 
 
tn a Gofpell way. 09 
 
 Si *ylm htti&ykm that is, Faith wot kj 
 efficaaouflj by love, as the Originall im- 
 ports. 1 Faith workethiove : 2 It vvcr- 
 keth by love: 
 
 1 Faith, by difcovering thefuperla- 
 tive fweetnefle, freenefle and greatnefle 
 of Gods love to us, begets a reflexion 
 of love, tJMagnes amor tt amor . Love 
 begets love, as fire begets fire, 1 John 4. 
 z Faith worketh by love internally : 
 2 With a mighty efficacy as the Greek in f yth 
 word imports : it makes ufe of that pre- irwm & 
 tious love which it produceth as a efficaclc r 
 powerfull, provoking perfwafive prin- ^&Jj* lQ 
 ciple to all holy obedience. Love is as " F * * 
 the fpring that fets all the wheeles on 
 work ; it carries and commands all the 
 powers of the foule for God and his 
 wayes* The motions of love areunre- 
 fiftible, her perlwafions undeniable. 
 
 3. A6ting duties from an internal! 
 fpring of love , is an hyperbolicall fu- 
 per- excellent way, as it is called, 1 Cor. 
 ii.tdt. compared with Chapter 15. 
 Behold I fhtw yon a more excellent way , 
 an hyperbolicall way of excellency , 
 
 But what is this fuper-eminent way ? 
 
 Read 
 
$o Duttes performed 
 
 Read Chapter 13. there the Apo- 
 ftle declares the meer nothingnefle of 
 the higheft gifts, the mofi magnificent 
 gifts abltradted from love. The Sy- 
 
 ytfuiackword JLfcO.JQJ t fir. n.ult. 
 
 cam &c. fi S nifics the magnificency and heigth of 
 
 gits, great magnitude of gifts. Love 
 
 is more excellent than the moft glori- 
 
 1 Ccv. i£ 00s magnificent gifts: punctually per- 
 
 j;\ ufe Chapter 13. 1, 2. Though I jhould 
 
 fpeak^ with the tongues of men and *An - 
 
 geb \ with all tongues ; faith theSyriack 
 
 verfion, ^*** ^3.3 that is.vvi^h the 
 
 higheft excellency and exquifitenefle of 
 all tongues.ver. 1 • a If I had, all know - 
 ledge, fpeculative, propheticall, dogma- 
 tical!, and myftcrious. ? And Faith to 
 work miracles ; yet if I have not love, 
 a3ing towards God, and man / I am 
 nothing in all thefe, 2 He difcovers 
 the emptincfle of the greateft works, 
 if not a&ed from a principle of love, 
 verC 3* 
 
 4. The moft glorious anions not 
 fpringing from this precious root, are 
 loft to us, and wee in them, verfe 3- 
 
tn a Cojpeu way. $ \ 
 
 If Ijbouldgive all my goods to feed the 
 ppore y and my body to bee burnt to feale 
 the truth, if I b&ve not charity, I am 
 nothing profited. I have no excellency, ov J u * 
 I have gained nothing, as the Syriack $*&&- 
 
 word *U*A -371 fignifies: Themea- 
 ning is this : that the moll magni- 
 ficent works, as works of mercy, in 
 giving all our goods to refrefh the poor 
 Saints : 2 Works of Martyrdome, 
 the giving up our bodies to the fury of 
 the flames for the Gofpell, if love be 
 not the "moving principle from which 
 they are a&ed, they are no better than 
 lofle and vanity. Selfe-love is the 
 predominant principle in formall Tem- 
 porary profeffors: all their a&ings in 
 duty take their rife from this bitter 
 Root. 
 
 1 , Selfe- love carries out their hearts 
 in ttrong defires after a Chrift^ heaven, 
 and happineffe 3 J^.6 # 35.0ur Saviour 
 having difcourfed of the precious bread 
 of life , fome that followed him , cryed 
 out>*Z'*r more give us this bread'-yzt this 
 was but meerielfe-love;fortheiemen 
 are faid to murmur e athim,\cr. 35*36. 
 
 When 
 
<?2 Duties performed 
 
 When the apprehenfio*?s of wrath, hell 
 and death are a&ing upon mens 'fpirits, 
 in this cafe they would give a world, 
 if they had it, for a Chriil ; but this is 
 not from a reall conjugall love to the 
 perfonofa Saviours but from corrupt 
 love to themfelves and Salvation. 
 
 2. It is felfe-love that puts Tempo- 
 raries upon reforming their vifible con • 
 verfation. The word declare? to them 
 a neceflicy of turning from iniquity-,if 
 they will have aflfurance of pardoning 
 faving mercy, Bfzftyi 7, & Here- 
 upon they calt away thofe pollutions 
 which formerly they embraced, and 
 ceafe from thofe enormities that for- 
 merly they Ailed, 2 /V*. 2. 21. When 
 finners are ' confeience - fick , their 
 hearts are deaded to their deareft de- 
 filements, and moll: pleafanr pollutions, 
 as old men are to youthfull pleafures, 
 Ecclef. 12. 2. But when con icience is 
 quiet, they return to their former 
 filth. 
 
 3. Selfe-love is the principle from 
 which thefemendoe performe duties; 
 the word of God prefents and prelcribs 
 thefe and thefe cluties to be done,which 
 
 ♦ formerly 
 
in Gofpell way. 9$ 
 
 formerly they have flighted : when felf- 
 Iove is ttirred and aiieth ftroipgly, it 
 perivvades men to dee any thing; fee 
 an eminent example Dent. 5. 27* The 
 jfratttts prcmife and profefie to beare 
 and doc wfratloever the Lord ihculd 
 command : yet all this was but feifc- 
 love ; the bent and fiameof theijj ipi- 
 rits was another way, verf. 29. 
 
 z Evangelicall Obedience tnuftbe 
 performed with a fpirituall delight and 
 alacrity, Pfal. 40, / delight to doe thy 
 rvillO Gsdy zndPfal. up, 35. M&k* 
 tnce to goe in the path of thy command** 
 mtnts, for therein doe [ delight, therein 
 is my will and delight WSJI 13 *0 
 
 The more of the will and affections 
 is in doing good; the more pretious is 
 the work, Rcm.j. Paul profeffeth his 
 delight 'v.the law of (jod, as concerting 
 the m ier man : fo farre as the heart is 
 puriLed and fpiritualized, it delights 
 in a holy, ipirituall law; Itisthecha- 
 re&er given of all Chrifls people, Pfil. 
 l»o.g # They are a free iv tiling feofl** 
 
 tpin cava r-irnj rpv that is, 
 
 Ihj people jkall bee voluntaries > of * 
 princely fpirit in the day of thy ^mer: 
 
 this 
 
S>4 Duties performed 
 
 arfcj * this is the propriety of the Original! *. 
 j^nta- W hen the power of the molt High 
 hmtariar COrnes u P otl mens Spirits, over- comes 
 magmfi. ' and over- powers them, then they doe 
 cus y p» in. freely offer up themfelves to the fer- 
 ccps, cu- vice of King Jefus; then are they of a 
 jus pro- r oyall fpirit, and aft freely as Princes : 
 bcc^TfTc" a " their fervices are free-will offerings, 
 die muni! All carnal 1 perfons are of a fervile fpirit, 
 ficum i a they are haled and driven to duties as 
 ;nj fpon- fl a ves to their work; but Saints are 
 lLZ°t men * of another fpirit: duties come 
 otfcire. * rorn tfiem as vvater from a fountaine ; 
 not as fire from a flint ; they folace 
 and delight themfelves in that fweet 
 communion and ccnverfe that they en- 
 joy with. God in their performances : 
 the fruition of <k>d in the duty is th^ r 
 obje&, matter, and rife of their jopJ£? 
 and delight in the duty, Freeneffe andF 
 cheerfullnefle of fpirit is one maine in~| 
 gredient in a Gofpell performance. 
 Firft, it is a duty preffed in ttiany pla- 
 ces, to a& willingly, and cheerfully, as 
 firft, in all our Ipirituall motions to-, 
 tt* llnl? wards God,and in his wayes, Tfal.ico. 
 ' — iVP I. Serve the Lord with gladnefle, with 
 nrr^a;^ ala cr ity, i Chrw.i%. $erve God with 
 
 a 
 
in a CojpeU tray. py 
 
 a perfett heart, and w tiling minde. 
 
 \. It is requifite in fbewing mer- 
 cy, Rom. 12.8. 2 Cor.g.7. 
 
 3. In doing fervice to men, CoL 3. 
 2 4* whatfotverjc doe, doe it hearitlj, 
 as to the Cord. 
 
 2. alacrity in fervice is exceeding 
 pretious and pleafing to God; If there 
 iteefirft a rotllirg mwd, Cjod accents of 
 a man actor ding to what hee hath ; and 
 2 Cor* 9* 7. God loves a cheer full giver, 
 JAtff h Sirlw ztymZ O*o< : finceriry, 
 and alacrity of ipirir are lovely, and de- 
 lightfull to the Lord, Hee loves truth 
 in the inrvardjtarts, Pfal. 51. He lovetb 
 a cheer f nil givcr,w'nh a love of com- 
 placency j hee loves to fee his people 
 a£t freely and rejoycinglyin allobedi- 
 cntiall.a<3s tcwards God and man; 
 obierve, it is not faid God loveth *n a- 
 biindant giver, but a cheerfull giver* 
 hee looks more upon the cheerfulntfle 
 of the giver, than muchneffe of the 
 gift ; wee have an eminent text, l*k* 
 2 1. 1,2,3.4. That poore widdovv who 
 caft in but two mites into the trea!ury, 
 is faid to caft in more than all the 
 great men who caft in money abun- 
 dantly. 
 
96 Duties performed 
 
 dar;t!y, verf. 3. Of a truth I fay unto 
 yott, that this poore widdow hath cafi 
 in more then they all. 
 
 Ob). But how can this be, when as 
 the rich men caft into the offerings of 
 (jod abundantly, fhe only two mites? 
 
 tsfnfip. Shee caft in more affecti- 
 on, more alacrity, royalty, and reallity 
 4 offpirit, than the rich men; one mite 
 given from a free princely fpirit, is far 
 more in Gods account, than many ta- 
 lents from a fervile>felfe»feeking fpirit. 
 
 The great God takes fpeciall no.- 
 tice of the leaft mite, offered to hir 
 of the leaft duty performed inalacrU 
 offpirit, and fingleneffe of heart ; whai 
 man of eminent place would accept of 
 a farthing tendred to him ? 
 
 ; Uncheerfulneffe and fadnefle of 
 , fpirit in duties is highly offenfive to 
 God j hee threatens, if his people will 
 notferve him with joy f nine ffe and cheer* 
 fulmffe of heart for all the good things 
 they enjoy, they (hallfsrve their enemtes 
 in hunger ■, nakednejfe, and want of all 
 things, Deut. 28. God would have 
 nothing from the people for the buil- 
 ding of the Tabernacle but what came 
 willingly* 4 Wee 
 
in a Gofpell way . p * 
 
 4. Wee fhallfinde the Saints great- 
 ly admiring, and rejoycing, when they 
 found this free and princely frame of 
 fpirit, in their a&ings, and offerings : 
 What am 1 (faith David) or what is this 
 people ^that wee fheuld offer thus willing- 
 ly ? of thine owne % Lord, have wee given 
 unto thee, 1 C^ron. 19. And it is faid, 
 the people rejoyecd,when they had offered 
 willingly, and cheerfully, to the work 
 of the Tabernacle. 
 
 The third Evangelicall affe£Hon in 
 Evangelicall performances, is a holy, 
 heavenly fervour of lpirit in a<5Hng: 
 £ very Saint is a burning (hining light; 
 lining in a holy life, burning with 
 Chriftian zeale. This odor of fpiric 
 is prefledj Rom* 12. 7, 7J vn6$<c*Tt 
 &op7k tbJ Kt/fi« fvKWfTtt '* that is, bee z & F<1* 
 not flothfullm bufmefte, bat fervent boy- y ^Q^l 
 ling hotinfpirtt, in fpirituall affe&ions, Z ^J er t * 
 in doing fervice to the Lord* fccth : be- 
 
 Sloth, fiightnefle and luke-warrn* caufewhcn 
 neffe is abominable in the fervice of M ,iar 
 God. Read ^wA $.15,16. Itwasj^J, 
 one fpeeiall end, that Chrift had in dy- ^ a „ n ^ s 
 ing for his, that hee might purifie nnto 
 himfelfe a 'peculiar people, zealous of 
 H " good 
 
9 8 Duties prformid 
 
 Znhaih, good work*, Tit. 2. t4« The Greek 
 qui pix yt 0X & 9 ZuKorlc fignifies two things : 
 fcrvorc a. Zca , 
 
 mons R* tit 
 
 vakmftm *• Jcaloufic. 
 
 ncquic 3 &c. it Zeale i$ a burning, boylingheat 
 P*fr or - and vehemency of affe&ions procee- 
 x. icem ding from indignation about thofe 
 z C do. S th * n g s l ^ at are unworthily a&ed a- 
 gainftperfons that are deareunto us. 
 
 2. Jealoufie is a feare leaft the 
 thing that we love, (hould be common 
 to another. 
 
 The Redeemed of the Lord are all 
 Zelots. i. est zealous people ; 2.e^f 
 jealous people • They are zealous of good i 
 works, a . In good works. 
 
 1. They are carried on in the work 
 of the Lord with an holy Impetus , 
 force and a&ivity of fpkit: the bent, jj 
 byas aud inclination of their hearts is 
 ftrongly for all good, and againft all ill. 
 As finners are a&ed in finfull wayes j 
 withanimpetuoufnefle,eagernefle and ! 
 violence of affe&ion : fo Saints are put 
 on with a holy violence and vehemency 
 offpirit in all holy wayes. The in- 
 tenfiv£ love of God, and zeale for his 
 glory is like a bias upon their fpirits ; 
 
 yea, 
 
in a GoJpeB way] $$ 
 
 yea, like a mighty fpirit in them 3 which 
 rarries them through all difficulties, op- 
 >ofitiom and contradi&ions of fin and 
 inners. Though they cannot difpute 
 *or the truth, they can dye for the truth, 
 is the Martyr faid. Saints are put on 
 Dy a fpirit, a fpirit of z,eale in Gods 
 yvork : fpirits are ftrong and a&ive. 
 
 2. They are poffeffed with an holy 
 fervour of fpirit in a&ing good ; they 
 are zealous of good wor^s* the Greek 
 word Zwa07K comes of Zhao* which fig- 
 nifies <t(lus animi, a mighty intenfive 
 burning heat of fpirit,like to that which 
 comes out of the mouth of a furnace 
 or oven; the heat of an oven, is a col- 
 lected compared heat, not fcattered; 
 and therefore ic is the ftronger, more 
 fierce and fiery : the Saints are of fie- 
 ry fpkits, full of fervour and zeale in 
 the works and wayes of God: they 
 pray with fervent fpirits. lames 5. Hear 
 with burning hearts. 
 
 Zeale is the intention, heigth and 
 concenteration of all holy afte#ions. j 
 
 1. When theftrength of our defires 
 and delight, is fpent in doing Gods 
 will. 
 
 H a a The 
 
loo Duties performed 
 
 2. The intention and inflammation ■ 
 of our love is fix t upon God. 
 
 3. When the heigth of our indig- 
 nation is carried againft thofe things 
 that are offenfive to him whom our 
 foule loveth. 
 
 4.' When the perfection of our ha- 
 tred falls upon all falfe wayes. 
 
 2. The people of Chrift are jealous 
 with a holy jealoufie * they cannot en. 
 dure that any creature or luft fhouldbe 
 joyned in the fociety of their love or 
 fervice with the Lord. 
 
 The fourth thing that concurres to 
 make up an Evangelicall obedience, is 
 an Evangelicall end; an a&ing unto 
 Chrift, not untofelfe, 2 fir. 5.1^ 15. 
 Rom. 1 4. A Itving to the Lord : there 
 muftbea fingle, fincere refpeft to his 
 glory in all our aftions, 1 Cor. 10. 31. 
 Whether yce eatordrwl^, orwhatfoever 
 ye doe j doe all to the glory of Cod • This 
 flhould be ourhigheftaimeeveninour 
 loweft works. 
 
 Chriftians muft a& from Chrift as 
 
 their Alpha or Beginning, unto Chrift 
 
 as their Omega and end , ReveL 1 . It is 
 
 Ttyte. a glorious golden Go/pel Rule, to fee 
 
zn a Go/pel way. j o i 
 
 tip Chrift as our +s4lpha and Omega jur 
 firft and U ft in all a&s of obedience , fee 
 
 i. The Lord Ghrift muft be our firft J© 1 *5 5 
 in every good work, Ioh. i.iy, ;o. £<f *A? 7 ©^ 
 was mj firft; fo it is in the Originall 
 ^£70* /*« wr , in every duty or under- 
 Icing, yea, in our common a&ings^the 
 firft thing that wee fix our eyes and 
 thoughts upon, muft bee the Lord 
 Chrift; what glory will come unto 
 Chrift thereby, how will he bee ad- 
 vanced by this a& of miae ; not what 
 profit, credit, contentment will fall up- 
 on our (elves thereby : The firft and 
 higheft thing that we propound in eve- 
 ry a&ion muft bee Chrift ; this was 
 S. Pauh great defigne, That Chrift 
 might be [magnified by htm , whether in 
 life or /W**r£,Philip.l. 
 
 It is the property of unfan&ified 
 perfons to aft for themfelves and from 
 themfelves; felfe is firft in every acti- 
 on : all their fafting, praying , a&ing in 
 their callings,is for themfelves, to fet up 
 felfe fome way or other, not unto God, 
 Zachq, they fubordinate Religion it 
 felfe to their own corrupt ends ; their 
 H 3 higheft 
 

 higheft project and earneft expe&ation | , 
 is that felfe may be magnified oy them ; 
 the ayme of the Pharifees in praying, 
 fafting,giving almes, &c. was to fet up |L 
 themfelvesintheefteemsofmen; they i,V 
 did all to befeene of men, Matth.d. 
 
 Happineflfe and heaven is the higheft ! { 
 thing that unfound hearts can fix upon ; 
 if they defire grace and holinefle , it is j 
 becaufe they look upon it as a bridge to 
 carry them to heaven^not for any beau- 
 ty that they difcerne therein. 
 
 I grant that men may and ought in a 
 fec#ndary place , to eye that glorious 
 recompence of reward which is fet be- 
 fore them in the Gofpel, as a gracious 
 encouragement to quicken them to 
 fervice and fuffering : thus did LMofex, 
 
 ,VUS (*)Heb.\ i* but our fir it and higheft aime 
 iWEP muft be the glory of the grear God : 
 
 TtVB y this is the beft end and the moft per- 
 
 SSri feain 8 end; * k is lnan$ P^kfti™ w 
 convenire advance Gods perfe&ions. 
 pihelnw There is a meere emptinefle in all 
 compofu- anions done for felfe, becaufe there is 
 Mirpofu- nothing of God and of Chrift therein, 
 iiiic'cx^ " ^°f I0 «i» Ifrael is an empty vine, 
 ufuChal* &* ( a ) bringeth forth fruit unto him- 
 daico, fdfe 
 
(tn aGoJpelwa}. T ^ z 
 
 Ife: the words in the Originall are full 
 ffignification ; Ifrael propofeth fruit 
 fi himlelfe , his fruit is according to 
 imfelfe , he orders all for himfclfe : 
 frael is an empty vine, and he brings 
 Drth empty fruit; they beare a kinde 
 >f fruit, theyperforme fome outward 
 irvice , but it is like to themfelves , 
 empty j fruit; it is empty of all that 
 is truly fpirituall and Evangelically jfo 
 farre as men aft for themfelves, there is 
 a meer vacuity in all their anions j their 
 fervice is as no fervice in Gods ac- 
 count. 
 
 2,Chriftmuft BS OVK FIRST in 
 every duty, in regard of aftuating, ex- 
 citing and qukkning grace , Ioh. k i<$. y. 
 he! mutt firft aft in us,before we can ait 
 towards him ; he it is that draws forth 
 thofe fupernaturall abilities which he 
 hath implanted in every aft of obedi- 
 ence : we are not fufficient of our leaves 
 to aft our graces in one good thought 
 or work, unlefTe there be firft a higher 
 power in the work • 
 
 2. Chriftmuft BS OVK LAST in 
 
 every aft of obedience,, Rev. i. ii, 'tis 
 
 glorv and royall prerogative, to fa cur 
 
 H 4 firft 
 
Dutm ferjomea 
 
 firft and laft in all we doe; Chrift is 
 our laft in thcfe two: refpe&s : 
 
 i . He is the firft a&or in all our fer- 
 vices, and the laft a£tor in them ; his 
 heavenly hand is firft in all our perfor- 
 mances that are accepted; he it is that 
 purifies and fan&ifies all our prayers and 
 performances, he covers all the defeds 
 and defilements that adhere thereunto, 
 he perfumes them with fweet odours, 
 and lo prefents them unto God , and 
 procures acceptance for them. 
 
 If thepureft prayers of the greateft 
 Saints fhould come up before God, as 
 they come from themfelves^hey would 
 rather be abhorred then accepted : Wo 
 to *Ahraham,Ifaac, lacob,zn&t\\t ho- 
 lieftmen, ifthemfelves (hould be laft 
 in their fervices : ^becaufe there is more ' 
 matter of condemnation, thenof jufli- 
 ficationin their moft righteous works : 
 when the Saints have done their ut- 
 moft in duties , Chrift takes them, 
 fwcetensandfan&ifies them, he is the 
 laft in all their iervices, in regard ofgra- 
 cious acceptation. 
 
 2. Chrift is then our Ufi % when we 
 doe freely refleft the whole glory of all 
 
 the 
 
in a G off el way. 105 
 
 the good we doe upon him ; we muft 
 caft all our fervices down at his glorious 
 feet, and lay as "Davtd did, 1 Chron. 
 29, of thine own Lord have I given . 
 thee; the work is thine, the heart, 
 ftrength and gift is thine, thine is the 
 glory ; acknowledge Chrift to be all 
 in all ; our good works, and our felves 
 nothing in all • let us ttrive to aft every 
 duty with all our might, and when all is 
 done, look upon our felves as unprofi- 
 table, Lu^.iy. and upon all our works at 
 filthy ragges as they come from us ; this 
 is the myftery of Gofpel performance. 
 
 Chrift is willing to give us himfelfe, 
 heaven, happinefle ? any thing, but his 
 glory, and that he profeffeth/u? will not 
 gtveto any other ; the comfort and be- 
 nefit of all our fervices fhall be our 
 own, but the glory and praifemuft be 
 Chrifts : The Church is advanced to 
 fiand at his right hand, Pfal.q^. but the 
 Crowne muft abide on Chrifts head, 
 the Principality muft bee his in the 
 Kingdorne. 
 
 5. The fifth thing that compleats 
 this Evangelicall obedience is this ; eve- 
 ry duty nrnft be performed by way of 
 
 thanks 
 
io 6 I> ***** performed 
 
 thank f nine ffe , not for life and right e~ 
 oHfajfe. 
 
 Firil, AlioLirfervicesmuftbe offered 
 . up to the God ofourmercies.as living, 
 fpirituall Sacrifices of thanksgiving , as 
 reall acknowledgements of reall mei*- 
 cies; as prailes aSed and really ex- 
 prefled. 
 
 Secondly, Our aimeand expe&ation 
 in every fpirituall performance , muft 
 be the enjoyment of fpirituall com- 
 munion with our God. 
 
 Thirdly, Take heed of five legall ends 
 that many propofe to themfelves in 
 duti^, As 
 
 I. We muft not tender up our fer- 
 vices as our righteoufneffe before God ; 
 in this lies the difficulty, tobeconftant, 
 and confeientious in every duty; and yet 
 not to reft and rely upon duty for life 
 andrighteoufneSjP^/.j.j. We are the 
 true c'trcumcifion > that worjhip God in 
 fpirit,andhaveno coMfdencemtheflejh; 
 that is in legall performances ; the Law 
 in its pure legality is called fle(h ,and the 
 Gofpel fpirit, 6al % 3 . Ton that have h* 
 guninthefpirit, willyeebe mfldeperfeB 
 intbefiejb? will yee expeft perfection 
 
 in 
 
tn a G off el way. \oj 
 
 in the Law and works thereof? 
 
 A fpirituall worfhip is utterly m- 
 confiftent with refting upon any legall 
 work; it is not any work of Law or 
 Gofpel, no , not faith it felfe, that can 
 be our righteoulhefle ; the expe&ati- 
 on of life from works of the Law, turns 
 the Law into a legall Covenant, puts us 
 ; under the Law , and puts a fword into 
 the hand 1 of the Law to flay us for the 
 leaft deviation and defc&, be it but is 
 one thought, 
 
 2. Our fervices muft not be ten- 
 dred to God as requitals of benefits 
 received. Not to acknowledge Gods 
 mercies, is high ingratitude; but to re- 
 compencehim is impoflible : Firft, be- 
 caufe we have nothing of our own to 
 give unto God; all the goodweliave. 
 or can doe , is the Lords; of thine own 
 have I given unto thee, fayes one of the 
 greatelt Saims^i Or.2.9.Second!y, the 
 all-fufficient God cannot receive from 
 the creature 3 to fpeake properly; no- 
 thing can be given to an infinite all ; 
 this is a clear truth from 7^35. 7.8- a** (a) 
 faith eiibu, (a J If thou be righteous, f— fpTV 
 what ^ivejl thou to him ? or whtt rccei- jrmnD 
 
 veth : ^j 
 
ioo Duties performed. 
 
 vetb hee of thine hand f there is a 
 parallel place , Tfal. 1 6. i* Thm haft 
 [aid to Jehovah^ thou art my Lord, my 
 goodnejjeit not upon theejbou had faid; 
 This isfpokenby the Prophet, either 
 to himfelfe, Thou O my foule fay eft ; 
 . fo the Chaldee explaines it . and the 
 Greek, tomakeitplaine, tranflates, / 
 hzvefiidi and fo the Syrriack and 
 Arabick verfions ; Or fecondly, it may 
 be fpoken to the Spoufe and Church of 
 Chrift 3 asthe language of all Saints; 
 WidCO The words in the (b Hebrew are vari- 
 • }mmm a oufly rendredby Tranflators : Firft, the 
 TJ^j? Greek expounds them thus ,Of my goods 
 thou haft no need : Secondly 5 the Ara- 
 bick thus , Thon O Lord hafi no need 
 ofmjgoodxporks: Thirdly.the Chaldee 
 fayes ,, My good is not given bat of thee : 
 Fourthly , the Syriack reads it , My 
 good is from thee; but that which comes 
 neereft the Originall , is this, CMy 
 goodnejfe extends not to thee : All the 
 good that I doe, reacheth not to thee, 
 it falls not upon thee 3 thou haft no 
 neede of my good works , no benefit 
 by them, God is infinitely above our 
 higheft fervices ; prai!es & performances: 
 
 It 
 
tn a Gofpel way. i p 
 
 It is a more bltffed thing to give then to 
 receive : God gives all to the creature, 
 but receives nothing from the creature; 
 this is his perietlion. 
 
 3. We mufl not think by our duties 
 to make amends for the diflicncur done 
 to God.by our difobedience; many poor 
 foules reiblve to let their good works 
 againft their bad, and thereby to make 
 up the wrong done by their finnes. 
 
 4. Our fervices mufi not be offered 
 up as our propitiations and peace* 
 makers unio God ; let u$ never think 
 to make our peace , to purchafe or 
 procure pardon , acceptance^ and ad- 
 miflion into favour with the Almighty, 
 with the utmoll poflTibility of our 
 aftings, Rom* g 9i \ 5.1 6* h ** not of him 
 that willeth>nor of him that runneth > but 
 of God that jheweth mercy : Our peace 
 and pardon are founded meerly upon 
 free grace, as the impulhve moving 
 caafe ; and dee flow from the precious 
 blood of Chriit, as the procuring and 
 meritorious caufe thereof \He is our only 
 peace-maker^ propitiation and acceptation 
 with God ; read Ephef 1 . 5,6,7- Rm. 
 
 5. And 
 
Iio Duties performed 
 
 p And lafily 3 We [muft not look 
 upon our Tervices and performances as 
 the moving perfwafive impulfive eaufe, 
 that inclines Godtodoeus good ; it is 
 a reall truth, nothing out of God, 
 nothing in the creature, can move him 
 to aft in wayes of mercy towards the 
 creature ; it is the peculiar perfe&ion 
 and royal! prerogative of our God, to 
 work from hinafelfe and for himfelfe ; 
 both the firft principle , and laft end 
 of all his aSings are in himfelfe alone ; 
 his good pleafure is the principle and 
 moving caufe ; his glory is the onely 
 end. 
 
 It is evident by the Scriptures : Firft*, 
 That all thea&ings of God in thedi- 
 fpenfations of mercy to the creature 
 are fuited unto theeternallpurpofe of 
 his will; Ephef 1 . 1 1 . It is faidfbat God 
 works all things after the counfell of his 
 $wk mil : All his a&s of grace and 
 mercy are originally 4 founded upon the 
 eternall determinate counfels of his 
 own will , not upon the workings of 
 inans will towards God. 
 
 Secondly, All the gracious fuperna- 
 turall adtings of the Saints take their 
 
 firft 
 
tn a Golf el way. in 
 
 firft rife from the coun[ell of (jods mil : 
 and therefore , thefe cannot fet Gods 
 will on work to doe us good ; mans 
 a&ings in believing, repenting>duties of 
 holy obediencejare the fruits and effects 
 of Gods eternall Decree. 
 
 Thirdly, The goodwill andpleafure 
 of God is the only efficient impelling 
 moving caufe of that precious mercy 
 that wee receive ; his free-grace and 
 fatherly love enclines and fets him on 
 work to doe good to his people, Rom. 
 p. 25. Cjod haihmercj cnwhom hewtll ; 
 that is, he calls , juftifies y pardons and 
 fanftifies men frcm his own blefled 
 will as the firft mover; yye have a pre- 
 cious Text, Matth.t 1.2?. %6* ^t that 
 time Jcfiis anfwered andfaid, I thankjhee 
 O Father Lord of Heaven and Earth, 
 becaufe then haft hid thefe things from 
 the wife and prudent) and haft revealed 
 them nmo babes ; even fo Father , for fa 
 * *fy g*od pkafure , or fo it fcemed 
 good m thy fight , Luk. 10. 21, Whac 
 is it that moves God to reveale the 
 glorious myfteriesof his Kingdcrae, to 
 poorefimpleones, rather then topru- 
 degf poUt;cJ§ men ? is it, becaufe they 
 
 hate 
 
Hi v uues perjoYmed0c. 
 
 have done more for God, been more 
 in prayer, humiliation, and exa<& walk- 
 ing, then the other ? oh no; the good 
 pleaiure of God was the only moving 
 cauie, 
 
 ( c ) Se- iz 1S a P rec ^ ouS fatch °K C ) Dr Prc ~ 
 thcSaiucs^^* That every prayer y as it hah a 
 daily ex~ htgher fitch of holmeffe in affeftton y and 
 ercifcjptfg. flronger arguments tntt y foit is a better 
 45 ■ prayer ; not becanfe thts prayer fhallpre- 
 
 vaile with Cjod, more, or that the excel- 
 lency of this prayer fhould move him. 
 We are apt to think that by our pray- 
 , crs and performances we draw God 
 nearer to us ; and that the more wee 
 a& towards God in duty , the nearer 
 he is drawn towards us ; whereas the 
 truth is, we are drawn nearer to God, 
 not he to us ; as thcjhip upluckt nearer 
 to therock^, not the rockjo the (hip ; all 
 the change is in us, not in God. 
 
 Thus much for the making out of 
 my fecond conclufion, that the 
 Royall Law is a rule of Gofpel 
 Obedience. 
 My next work is to take off the 
 grand Objections,thatmay feeme con- 
 tradictory to the perpetuity of the 
 
 Morall 
 
Ojetuons Anjwered. nj 
 
 Morall Law fo abundantly aflerted. 
 
 Obje&.u It may be obje&ed , that 
 he Royall Law was to continue but 
 ill the comming of Chrift , and then 
 :obe obrogatedbyhim,whoisthefub- 
 ftance of all Laws : This Objection is 
 bunded upon thofe words, GaU 3, \g. 
 wherefore thenferved the Law ? It was 
 added becaufe oftranfgreflions, till the 
 feed jhould come , to whom the promife 
 was made : which words feeme to im- 
 port, that the Law was fet up but till 
 the comming of the promifed Seed, 
 
 Forthefolvinganddiflblving of this 
 doubt, and cleare underftandingof this 
 precious Text , there are thefe five 
 Queries to be fatisfied. 
 
 Firft, What feed is here meant ? 
 
 Secondly, what promife it was that 
 was made to the feed ? 
 
 Thirdly, When this promife was 
 made ? 
 
 Fourthly, In what refpe&s and con- 
 fiderations , the Law was to conti- 
 nue but [untill the comming of the 
 feed ? 
 
 Fifthly, Under what notions it is per- 
 petuall? 
 
 I Qu*re 
 
Qxcre i. What feed it is , to whom 
 the promife was made ? 
 
 Anfa. It referres to theperfon of 
 Chrift that glorious feed , that was firft 
 revealed and preached in that funda- 
 mencall prcmife^^.i^. the Syriack 
 Ikfi (rf)tran(lates it (d) THAT SEED, by 
 * way of excellency , Vntill that feed 
 Co^i Jhottld come unto whom the promife is 
 made: To this bleffed feed, the Origi- 
 nal! promife was firft made , and in and 
 through him, to all that are given, to 
 him. 
 
 Qptere 2. What promife it was that 
 was made to the Lord Chrift? 
 
 ^/^.There are three molt eminent 
 Evangelical promifes recorded by Mcfes: 
 The firft great Gofpel promife was 
 given to Adam in his lapfed condition, 
 G etu 3 ♦ 1 5 . The feed of tk e [woman jball 
 bruife theferfents head : The other two 
 great promiies were given to Abraham 
 ar.d to his feed ; The one , in thy fee d 
 fhal all the 'nations 0} the earth be bleffed: 
 The other prcmiie is, I mil be a <jod 
 unto thee , and to thy feed after thee , 
 Gen, 1 7. 7. Now none of thefe pro- 
 mifes were exprefly made to Chrift ; 
 
 but 
 
 ■ ■ • ■.-.'- - 
 
Anfwred. Il5 
 
 but they were promifes of the Mcf* 
 fah, and in him made to all faithfull 
 Chriftians,, who are £ves feed by na- 
 ture, and in faith; and ^Abrahams feed 
 bypromtfe, though not after the ftefh? as 
 S./^/diftinguifhes, Rom*9$. 
 
 For a full refclution of this doubt, we 
 muft know that the great and precious 
 promifes given unto the Saints may be 
 drawn up into thefe two heads. 
 
 i. The Originall fundamental pro- 
 miie. 
 
 2. The dependent , appendentpro- 
 mife. 
 
 Firft, The firft fundamental! , com- 
 prehend vepromife, is the Lord ]efa 
 Chrijt, who was the firltpromife that 
 ever was given to fall on mankinde, 
 
 Secondly > He was the great promife 
 of the old Tertament. 
 
 Thirdly, He is the foundation up- 
 on whom all the promifes are built. 
 
 Fourthly , He is the fubftance and 
 truth of all promifes 3 the center in 
 whom all the promiies of grace and 
 glory doe meet. 
 
 i f The giving of Chrift to us, is all 
 I z grace 
 
n6 ut?jemons 
 
 grace and glory given at once;this emi- 
 nently held forth, Rom.%. 32. He thtt 
 [pared not his own Sonne \ &c. howfhall 
 he not with him freely give us all 
 things ? Gods giving of his Sonne to 
 death for us, is the greateft part of the 
 work done unto eternity; it is the 
 ehiefeft execution of his eternall 
 purpofe and Decree 5 it is more then 
 Heaven it felfe in the plenary pofleffi- 
 on of perfection j all the plenitude of 
 life and light, peace and pardon, grace 
 and glory prepared for the Ele& unto 
 all eternity, is not comparable unto the 
 gift of Chrift : If God hath given us 
 this firft promife, he hath therein f laid a 
 foundation for eternity; we need ne- 
 ver feare the performance of fecondary 
 fubordinate promifes. 
 
 2. There are dependent, appendent 
 promiles ; as the promife of iife and 
 all fpiritualls that may make us fully 
 and for ever bleffed; Thefe are an- 
 nexed and fuper-added to that primi- 
 tive fundamental! promife. The preci- 
 ous promife of Heaven and happineffe 
 was made, 
 
 Firft, Unto Chrift. 
 
 Secondly, 
 
Anfrvercd* nj 
 
 Secondly, In Chrift. 
 
 Thirdly, For Chrift. 
 
 Fourthly, For his fake fulfilled. 
 i. The promife of life eternall was 
 firft made unto the prince of life in our 
 behalfe ; the promife was primarily and 
 principally made to Chrift, the glorious 
 feed, as Head of the Covenant, Angel 
 of the Covenant, Heireofthe promi- 
 fes, as Head of the Body, as our elder 
 Brother; it is exprefly laid, G^. 19. 
 that the promife was made unto the feed 
 which was to come : We have a precious 
 parallel place , Titus 1. 2. In hope of 
 eternall life, which (jod who cannot lie, 
 promifed before the world began, but 
 hath in due times manifefted his word 
 through preachings &c. Obferve firft 
 that the promife of eternall lifea was 
 made before the world began , before 
 any creature was in being. 
 
 2. This glorious word of promife , 
 given from eternity, is manifefted to 
 man in due times, in times appointed. 
 
 Qu$fi. What times were thefe ? 
 
 sAnfw. The firft manifeftation was 
 upon the firft Sabbath in theevening>to 
 fallen tAdamfien. 3.15. 
 
 I 1 Secondly, 
 
Secondly * Then there was a clearer 
 difcovery to lAbraham and the Pro- 
 phets. 
 
 3. Inthefe Gofpel dayes we have an 
 abundant manifeftation and explication 
 of that prcmife. 
 
 Objttt. But to whom was the pro- 
 mife of eternal life madcwhen as there 
 was no Man nor Angel in being ? cgn 
 the promife be given to the Ele& be- 
 fore they were? 
 
 A*fo. To this I Anfwer, that the 
 promife of life eternallwas made unto 
 Jefus Chritt as head of the Covenant, 
 as our glorious Surety : There was a 
 tranf- action between the Father and 
 the Sonne from everlafting on mans 
 behalie; God made the Covenant of 
 Grace and life primarily and principal- 
 ly with Chriit for us 5 hence it is that 
 Chrift is called the COVENANT, 
 jE/*/.49.8. andelfewhere. 
 
 Now in this gracious tranf-a&ion 
 between the Father and the Sonne, 
 there are two principall promifes to be 
 eyed, and obferved ; the one, was the 
 Sonnes promife t to theTather in our 
 
 b- 
 
Anjwerea. Up 
 
 behalfe ; the other was the Fathers pro- 
 mife to the Sonne for us* 
 
 i. The Sonne as our Surety pro- 
 mifed, and under tooke thefe three 
 things efpecially : firft , he promifed a 
 plenary payment:, and difcharge of all 
 the debts of his Ele& ; look whatfo- 
 ever Juftice , or Law could require at 
 ; their hands , hee engaged himfelfe to 
 anfwer the demands thereof to the ut- 
 termoft. 
 
 2. Our Surety promifed to take 
 away the fpirit of enmity and hatred, 
 which naturally poffeffeth and carries 
 the hearts and minds of the Ele& a- 
 gainft God and his holy Law ; and to 
 bring them, and their affe&ions to God 
 againe. 
 
 3. Hee promifed to purge out 
 that pollution of nature, and perverfe- 
 neffe of difpofition, which is predomi- 
 nant in the Ele&, as they ftand in the 
 old Adam j and to prefect them a pure 
 holy people , without fpot or wrinkle , 
 Ephef^. 
 
 Now by vertue of this voluntary 
 
 promifemadeby Chrift, God requires 
 
 and expefts the payment of our debts 
 
 I a from 
 
l2 o u ejection* 
 
 from him ; he took off our finnes from 
 us,refolving never to impute them to 
 us , or to call us to account for them, 
 by way of fatisfa&ion ; and hee laid 
 them all upon our Surety, 2 Or. 5.1 9. 
 fo that now God will not come upon 
 the principall for the debt , but upon 
 the Surety ; the way of men is to 
 charge , and fue the debt upon the 
 debtor, who is called the principall; 
 but Gods way is to require a plenary 
 payment of the debt from the Sure* 
 ty only ; hee knowes , if hee ftiould 
 come upon the principall, the debt 
 would] never bee difcharged ; this is 
 eminently heldforth P/*/.89.i9-where 
 the glorious benefits of that federall 
 tranf-a&ion made between God and 
 Chrift', under the Type of Gods Co- 
 venant with David are prefented to 
 us : Thou fp*kfft ** vifion to thy ho- 
 ly one, and [aide ft y I have laid help up* 
 on one who is mighty: As if God-had 
 thus faid , I know the utter ineffici- 
 ency that is in poore finfullmen,, to pay 
 their debts, they are indebted ten thou- 
 sand Talents \ but are not able to pay one 
 farthing : But thou ( O Sonne ) art a 
 
 mighty 
 
j mighty fubftantiall perfon ,~ thou haft 
 undertaken the payment of their debts, 
 thou art able to give an all-fuffi- 
 cient fatisfa&ion , and to bring in an 
 everlatiing righteoufnefie for the fons 
 of men. 
 
 Gods great defign was to manifeft 
 and magnifie the fitperemincnt , mag- 
 nificent riches of free ^gr ace y to the 
 heigth; and to make the Covenant 
 fnre ; and therefore there was atanfla- 
 tion of the debt from the finner to the 
 Surety ; the faithfull may now turne 
 over the demands of juftice and Jaw 
 to their glorious Surety : Gods laying 
 the debt upon the Surety, is a full dis- 
 charge of the debtor. Thus you have 
 feen what was the promife and engage- 
 ment of Ch rift unto God. 
 
 Secondly \ There are three great 
 things that God likewise promifed to 
 ChriftfortheEleft. 
 
 i. He promifed a plenary pardon of 
 all their finnes , the debtfhouldbe for 
 ever blotted out, their finnes buried in 
 the depths of the Sea of his mercy, 
 and never more remembred againft 
 them. 
 
 2. He 
 
12 2 Vbjettions 
 
 a." He promifed to own and accept 
 ofthem as fonnes and daughters, heirs, 
 friends , and favourites in his beloved 
 Sonne j and to advance them to all 
 the royall priviledges of fonnes. 
 
 3. He promifed to give them an 
 incorruptible crown of life, i n t h e 
 beatifical! vifion,and blisfulJ enjoyment 
 of himfelfe through all eternity, 
 2. As the promifes of pardon and 
 (a) vti llfe were originally made unto Chrift 
 \m*»*h for us > fo the y are m ade in Chrift, 
 *» Imt f 2 T r m r l :V /** wording to the wo- 
 h xlsS ~*fi»f Kf'tte** thrift Jefiu . the 
 «. P romif ? - of Ilfe are founded upon 
 Gods glorious love , Gods Jove to his 
 is originally founded upon Chrift and 
 falls upon them in Chrift, w ho is 
 the firft beloved of God; and there- 
 fore it muft needs follow that all the 
 promifes of grace and glory, are both 
 made, and performed to us in him, who 
 isyefterday and to day, and for ever the 
 fame, Hcb. 13.8. 
 
 Firft, The promifes are made in 
 Chnft as the glorious head of the 
 Church, and the great heire of all the 
 promifes. 
 
 Secondly, 
 
Answered. 12$ 
 
 Secondly , To thole that are in 
 Chrift by a reall fpirituall union ; Di- 
 vine promifes are made to them only, 
 that are made one with him- Godcon- 
 fidered all the Eleft in a oneneffe with 
 Chrift , when he made the firft promife 
 oflife to him; the promifes being all 
 made to Chrift naturall, they there- 
 by become the peculiar portion of 
 Chrift my fticall, that is^the Church, 
 
 Providenciall mercies fall upon other 
 creatures, but the promifes of mercy 
 are fetled upon the Spoufe of Chrift as 
 her dowry ; we can have no propriety 
 in any one Gofpel promife,, till firft we 
 have propriety in Chrift himfelfe ; we 
 can never look upon the promife of life 
 as ours % untill we can look upon the 
 Prince of life .as ours, read 1 C or *l- laft 
 two verfes^ Rom. 8» 32* The Sonne i% 
 firft given unto us , and with him all 
 the promifes ; he is the firft heire of 
 all the promifes, in him we inherit the 
 promifes ; the Saints indeed are heires 
 of the promife oflife, and oflife in 
 the promife^but it is onely in and with 
 him. 
 
 Thirdly, The promifes of peace and 
 
 pardon 
 
224 ubjctttons 
 
 pardon , light and life , are made for 
 Chrift , for his fake; all that pardo- 
 ning mercy, grace and glory y that is 
 treafured up in the (Sofpel promife is 
 given as a fruit of his purchafe. 
 
 Fourthly, In him and for him they 
 have there all accomplishment ; <>Att 
 the prtwifes are Tea and tsfmen in 
 Chrift, 2 Cor. l. 
 
 For the clofe of this fecond Quere; if 
 now it be demanded , what promife it 
 is thatwasmadetothebleffed feed? I 
 anfwer, It was that glorious promife of 
 eternall life , that in our behalfe was 
 made unto Chrift,in that gracious com. 
 paft that was between God and Chrift 
 from eternity ; this will evidently ap- 
 peare by comparing thofe two places 
 gal. 5 .19. with Tim 1.2. 
 
 Quere 3. When was this great pro- 
 mife made unto Chrift ? 
 
 Anfw. It was from everlafiing, be- 
 fore the foundations of the World 
 were laid, Titus i.i. That Text tells 
 us, that (jod promifed eternall life be- 
 fore the mrld began; ante tempera fe- 
 culorum ; before the being or exiftence 
 of times and ages , that are made out 
 
 and 
 
Anjwerea. 1 25 
 
 andmeafured by the motions of Sun, t 
 
 Moone^andStarres, that glorious life 
 that reaehetti to eternity was promifed 
 from eternity* 
 
 Quere 4. Under what confederati- 
 ons and refpe&s, the Law was to con- 
 tinue but till the comming of Chrift ? 
 
 *Anfwi The Morall Law>as given 
 to the J ewes , comes under a fourfold 
 notion and consideration. 
 
 1. It mull be confidered as a guard 
 of reftraint. 
 
 2. As a fevereSchool-mafter, con- 
 ftrainingtoduty. 
 
 3. As a Teftamentary Covenants 
 
 , 4. As a difcovery lof Gods minde 
 and will* and a perfe& rule of a holy 
 eonverfation. Firft., it muft be confiderd 
 as a guard of reftraint frcm tranfgref- 
 fions, this is held forth in two different 
 expreflions in this chapter, GjaL 5.1 9 . 
 and 23, verfe i$*Wherefore thenferved ,, . 
 the Law i It was added (Jo) becaufeof^^ , f 
 tranfgreffions , nntill the feed (honldcomex ^?^ tf,Jf " 
 The Syriaek reads it thus, For v. hat end m X d * iV ' 
 therefore was the Law ? It was added 
 for tranfgrefsion : that is,as a glafle to 
 dtfeover tranfgreflion, as a bridle to re- 
 ft raine 
 
izS Objections 
 
 ftraine men from tranfgreflion ^by its 
 threats and terrors • and that this is 
 really the fence and Icope of thefe 
 words, is evident from verfe 23* but 
 before faith came , we were kept under 
 the Law , (but up unto the faith y which 
 jhould afterward be revealed •' In this 
 verfe there are foure phrafes or terms 
 to be opened by way of Quere, which 
 will give much light to the point in 
 hand. 
 
 1. What is meant, by the comming 
 of faith , and faith revealed ? 
 
 2. Who thefe were that were kept, 
 andfhutup under the Law ? Whether 
 the Jewes. or we Chrittians under the 
 Gofpel ? 
 
 3. What is meant by keeping under 
 the Law ? 
 
 4. What by (hutting up unto faith? 
 The firtt phrafe to bee unfolded 
 
 wherein lyeththe greateft difficulty, is 
 what is meant by the comming of 
 faith? 
 
 *Anfw. There are two Expositions 
 efpecially given by Interpreters • fbme 
 conceive this comming of faith to be 
 the plenary revelation of thofe divine 
 
 myfteries 
 
Anfwered. 127 
 
 myfteries, which formerly lay hid un- 
 der the obfcurity and vaile of legall 
 types and (hadowes ; for the jFathers 
 under the Law had juftifying faith in 
 Chrift,as is evident, Heb.n. but be- 
 caufe the Do&rineof faith, the glori- 
 ous Gofpel did not fhine in that cleare- 
 neffe, of manifeftation as now it does; 
 therefore the time of the New ,Tefta- 
 ment is called the time of faith, ccm- 
 paratively ; not (imply. The comming of 
 faith (fayes falvtn cnthz Text) is the 
 clearer revelation and manifeflatton of 
 grace , after the vaile of the Tern- 
 pie was rent : which wee know was 
 done at the death of Chrift. Pifcator, 
 by faith , underftands the time of the 
 ^*/f>i/; Luther, the time of the Gofpel 
 and grace ; Thus faith is fometimes 
 taken for the do&rine of faith, the 
 Gofpel that we believers <7*'«3- *•& 5- 
 recieved joh the fpirit by the works of 
 the Law , or by the hearing of faith 
 preached? (jal.\*2i. I Tim. 1. 19. & 
 3.9- and 1 7/0*4.1. lude 5. a Meto- 
 nimy of the adjunit for the fubjeS. 
 
 * Secondly, Others , by the comming 
 of faith underliand the comming of 
 
 tbrifi 
 
12 8 Obje&ions 
 
 Chrifi in the fie jh : in the f nine ffe of time 9 , 
 antiquum vemffet fides , Jimpliciter acci- 
 pio, antequam veniffet Chrifins in car- 
 nem : thus judicious Partus, that is', 
 before faith came, I take itfimply, before 
 Chrift came in the fltjh ; for faith is 
 taken Metonymically for the princi- 
 pal! obje& of faith , becaufe no other 
 fignification of faith can have place 
 here. Faith is varioufly taken in the 
 Scriptures : Firrt, for the habite or prin- 
 ciple of faith : Secondly , for a plero- 
 phory or fulneffe of affurance : Thirdly., 
 for the Do&rine of faith : Fourthly, for 
 knowledge: Fifthly, profeflion : Sixth- 
 ly , contiancy in words : Seventhly, gift 
 of miracles, &c. See Pereu* on Rom. \ , 
 buc none of all thefe doe aptly fuite 
 with the verb It&Sv come. But the 
 Metonymicall fignification commonly 
 ufed, is moft futable to this place ; by 
 
 ( a ) ^ Jaith y here is meant the (a) thing be- 
 
 id efl, 70 Ueved (Chriji) clothed with mans na- 
 
 <v(?ov,Rcs turc. 
 
 creditor. %% The comm j ng f f a j t h is the 
 
 manifeftation of God in the flefti to 
 purchafe andperfecft mans redemption : 
 There is the fame expreffion.verfe 25. 
 
 but 
 
but after faith >lh at ts£hrifi came in the 
 ficjh.&c 
 
 Secondly, There are two equivolent 
 expreffions, verfe 23. 24. where the 
 the Apoftle fpeaks of putting up unto ,. , 
 the (b) faith which was afterward to ^ \ E " . 
 be revealed, in fidem revelandam. 7,w ^*" 
 
 And verf.2 4# The law was a School- °* 7 m9lf 
 CMafter unto Chrifi: (c) Thefe two "W w ~ 
 phrafes unto faith and unto Chrifi, im- ^ pettm 
 port one and the felfe- fame thing, the(c)ubi h$ 
 latter being an explication of the for- r!w ni- 
 ftier* ^ w, SfC us 
 
 Chrift is our faith, as he i$;ftiled our xp/^V , 
 hope, becaufe our faith and hope doe idem va- 
 obje&ively fix and feed upon him. M A P°" 
 
 Thirdly, This expoiition is clearely 
 confirmed by that equipollent phrafe, 
 in verfe 19. for that which is there 
 called the comwng of the feed unto 
 whom the glorious inheritance of life and 
 immortality was promifed } is here called, 
 the comming of faith , that feed was 
 Chrift,and therefore this faith fpoken 
 of, verfe 23. isalfo Chrift, 
 
 Quere 2, What thofe were that were 
 kept under the Law, and (hut up to the 
 faith to be revealed? 
 
 K <^>€nfa 
 
130 Objections 
 
 Axfr.lt was the national i Church 
 of the Jewes , confidered under the 
 old Teliament : We were kept under 
 the Law, that is, wee Jewes ; Thus 
 t Ttrk^ns > Pifcator^Pareu* expound it. 
 
 Quere 3 . What is meant by keeping 
 under the Law ? 
 
 ±Anfw % The words in the propriety 
 
 of the Original], carry this fenie j wee 
 
 were kept tinder the Law, as a garrifon 
 
 or guard of armed men: fei v ' Q(li0V 5 $ fir 
 
 (y *f»- fad*; The (d) Greek word fignifies 
 
 f^Soipjus to be fenced and fortified with a gar- 
 
 C ^ am r ^ on °*" rxien ^ ltls . a metaphorical! 
 m*7ti£%> f pcec h 3 and this word is often ufed in 
 eft, in- t ' le Scriptures 111 this ienie, as 2 Cor. 
 q aTi.prjt- * i »32. InDzmaicusjhe Govrencnrun- 
 iidio rmi- der Aretus the King, ifwfa k*pt the 
 nitura cffc Q t y w } t fo a garrifon >de [irons to appre- 
 tywfa her.dme. Philip.4.7. 7 he peace of God 
 foittlitf- thatyafetb all under ft Ending , fjoiipw* 
 umqucd i^# ^W your hearts as with a garri- 
 excubuc- yi«. 1 Per* 1* 5. There is the fame 
 ribuspra?- word; Jr<?<? are kspt by the mighty 
 Mmisi * m power of <jod, as with agarrtfon umofal- 
 
 pr^cio vat i oyry SotheSyriackword tfeJ ^D2 
 
 ftodio! ' fignifies to keep with watch and ward* 
 
 Before 
 
An}* erea. j 7 1 
 
 Before the cornming of 'Chrift, the 
 Law was given to the Iewes , as a 
 guard of watch -men , or garrifbn of 
 armed men to keep them in on e- 
 very fide , that they might not bee 
 exorbitant, and break fprth into by- 
 paths of iniquity. 
 
 The Law before Chrifi was to the 
 Iewes as a guard of armed men to enclofe 
 and keep them in, that they (hould not de- 
 part from (jod,and from their allegiance 
 to him y unto thefinnes , idolatries } and 
 fuperPJtions of theGentUts, faith Ma- 
 iler Perkins. 
 
 The Law was given to thelewifli 
 Nation as a guard in two refpeds .* 
 i # It was as a guard to keep them in 
 from finne : 2. It was 2$ a guard to 
 keep off wrath, miferies and calamities 
 from them. 
 
 For the firft, The Law was fetas a 
 guard round abcut them, to keep them 
 from running out into the crooked 
 wayes of finne, by its terrible threats; 
 the Law ftood as that ^ngel , who 
 met Balaam with a drawn iword, ready 
 to fall upon them with temporali 
 judgements and troubles^ if they ftept 
 K 2 ouc 
 
out into forbidden pathes, in *Z)*0f.2g. 
 you (hall finde a whole army of 
 plagues, curfes, andcrofles denounced 
 againft this people • if they difobeyed 
 and went contrary to the Law, at the 
 end of every by-path , thcLaw flood 
 like an armed man, ready to fall upon 
 them. 
 
 The metaphor that is ufed in the 
 Text,fpeakes jthus much; look as a City 
 that is befieged and befet with a guard 
 of armed men, if any fhall attempt to 
 break out of the City,they runneupon 
 the pikes and fwords ; fo it was with 
 the Iewes under the Law ; they were 
 hemmed in by the threats of the Law, 
 as a guard , which way lbever they 
 turned from the obedience of the 
 Law, the menaces of the Law flood at 
 the doore ready to feaze upon them 
 in their bodies, flates,&c. 
 
 Secondly The Law was as a guard to 
 keep off wrath, and mifery from falling 
 upon them, fo long as they walkt by 
 rale • fo farre as the Iewifh Church kept 
 within the compaffe of thofe divine 
 rules prefcribedin the Law; they had 
 an inviolate fafety, and fecurity under 
 
 the 
 
Gal.$.i$. Opened. 1 3 5 
 
 the Law , as a guard ; it was as a for- 
 trefle or garrifon of armed men to 
 keep out curfes, and enemies from 
 breaking in upon them, See Dm. 28* 
 therefore when they walked con- 
 trary to thofe heavenly rules > troubles 
 brake in upon them , even upon the 
 Stints themfelves, and that for one 
 mifearriage, as we fee in Mofes, Jaron, 
 David, Io/sah^nd others, becaufe they 
 were kept under the Law as a guard* 
 
 Quere 4. What is meant by (e)fhut* • v r 
 ting up unto feith to be revealed ? ' 
 
 An fa. Thefe words (I conceive) are **£** 
 added , as an explication of the former ( '^ 01 
 phrafe, they may carry this fence ; be- 
 fore thecommingof£7>r*j? 5 welewcs 
 were enclofed zndjhutup together under 
 the Law as a guard,even as a Town that 
 is begirt with a guard of warlike men 
 untill the revelation and manifettadon 
 of God in the fleftij and this is the 
 firtt notion , under which the Law 
 muft bee confidered > as given to the 
 Iewifli Church. 
 
 Quere $.< There is a fifth Quere 
 
 to be added : What Law it is that is 
 
 mainely intended verf.i 9 & 23. Whe- 
 
 K 3 ther 
 
j 34 GW.3.23. Opened. 
 
 ther Ceremonial! or Morall ? 
 
 y/w/xi% It is the Morall Law- , as is 
 evident by comparing thele veries with 
 verf.17.18.8c 21. wherein thefe foure 
 Arguments areprefented. 
 
 Argu. 1. The Apoflle fpeaks of 
 that Law which in firft appearance, and 
 In ftridtnefle of termes,and legality of 
 interpretation, imports a plain contrari- 
 ety & contradi$ion to the nature and 
 terms ofthe CjofelCo\zmx\t>confirmcd 
 in fchrtfly verf.17. and this I fay y t hat the 
 Covenant which was confirmed before 
 pf God in Ch yt fi ; The Law which 
 was foure hundred and thirty years af- 
 ter , cannot difannnlly that it (hould 
 piaketbc promife of none ejfettyVzvfaS* 
 For ff the inheritance be ofthe Law, it 
 is no more ef promife; but God gave it to 
 Abraham by promife. 
 
 Now the Ceremonial! Law properly, 
 & per fe carried no contrariety , but a 
 fweet concurrence, and confent with 
 the promife : It was the Iewes vi- 
 fible G of pel 1 there was an identity 
 or oneneife of life, righteoufneffe, 
 £nd ialvation held forth and fhadow- 
 ed out in their facrifices, washings _, 
 
 and 
 
Gal.^.2^. Opened. 1 35 
 
 and divers -other figures; that is "re- 
 vealed and offered in the Cj of pel pro- 
 mife 4 
 
 Argum. 2. He fpeaksof that Law 
 which cannot poflibly difcover , nor 
 difpenfe that life,and falvation by doing, 
 that is given in the Cjofpcl promt fe , by 
 grace, verf.i8.& i\. the aime and in- 
 tent of the Covenant confirmed with 
 Abraham was to declare, and convey 
 life and falvation by free- grace and pro. 
 mife\ but ihzCeremoniall Lawmtt- 
 fpeft of Sacrifices, Offerings, Purify - 
 ings, Pafleover,&c. in their proper in- 
 tention, and primary inflitution, did 
 typically represent and fealeup remiffi- 
 onjighteoufheffe, and redemption by 
 Chrilt, thefe rites led them by the 
 hand to the Prince of falvation. 
 
 Argum. 3. He fpeaks of that Law y 
 which was given to difcover finne^nd 
 reftraine from finne, verf.ip.&^^.but 
 this is properly the office of the Mor*U 
 Law, fee Rom. chapters 5 & 7, 
 
 sArgum.4. The Apoflle fpeaks of 
 
 that Law which was fct up in the fhce 
 
 of innocency,as a perfeft Rule of rtgh- 
 
 Uoufneffeandlife ; the primary pujpoie 
 
 K 4 and 
 
136 Gal.^.2^. Opened. 
 
 and feope whereof was to give life by 
 working* verfe % 1 • Is the Law therefore 
 contrary to the promt fe of Cod ? (j 'od for- 
 bid : For if there had been a Law gi- 
 ven which could have given life , right e- 
 oufnejfe fhould have been indeed by the 
 Law 1 This cannot be the Ceremoni- 
 all Law. 
 The Law Secondly, The £<wmuftbeconfi- 
 confide- deredas a fevere Schoole-Mafler,cori- 
 red as a draining to duty, verfe 24. Wherefore 
 Schoolc- t lj € Law was our Schoole-Mafter un.o 
 Mailer. £y in ^ that we might be JH fifi ei i by 
 
 faith : thus it is in the Original!, n'V* 5 
 
 yoyL®- TMA&Lyayis Sp£v liyovzp &( Xp/sw. 
 
 Thefe words (to bring us) are not 
 in the Originall, nor in the Syriack 
 verfion.but put in by the Tranflators ; 
 The Syriack renders the words thus , 
 Therefore the Law was a School-CMa- 
 fier to us unto Chriji : Calvin thus, The 
 Law was our School-mafter unto\Chrifl : 
 Tremelius thus,7"/>* Law was a School- 
 mafter to us unto Chrifi. 
 
 1 finde much difficulty in the ex- 
 plication of thefe words, what light the 
 Father of lights (hall give in, I fhall 
 prefentunto you ; For the clear under- 
 
 ttanding 
 
Gal^.2^ 9 Opened. I37 
 
 ftanding of this Text , three Queries 
 rrmft be anfwered. 
 
 Firft, Who thefe are that were un- 
 der the Law as a Schoole Matter ? 
 Secondly, How long the Law exercifed 
 and executed the office of a Schoole- 
 mafter? Thirdly, What was the office 
 of the Law , confidered as a Schooie- 
 Matter? 
 
 Quere 1. Who thefe are that were 
 under the Law as a Schoole-matter ? 
 
 *Anf. They were Iewcs^the Iewifti 
 Church under thetD Id Tettament ; the 
 ApoftJe a lew fpeaks in the perfon of 
 the Iewes, the Law was our Schoole- 
 majter; the Law as a Schoole -matter, 
 was appropriated to the Iewifo Nation, 
 and cannot be applyed to Gentile Chri- 
 ftiansin thefe Gofpel times. 
 
 Quere 2. How long the Law exer- 
 cifed and executed the office of a 
 Schoole- matter ? 
 
 Anfw. From the dayesof Mofesto 
 the commiug of the (Mefsiah ; the 
 Apoftlefayes the Law was our School- 
 matter unto Chrift j [that is , to the 
 commingof Chrift intheflefh; thefe 
 two phrafes , tmo faith , verfe 23. and 
 
 unto 
 
untoChrift, verfe 24. are equivalent, 
 intending the felfe fame thing • that 
 this is the genuine fenfe y is evident 
 from verfe 3^. but when faith is come, 
 that is, Chrirt who is our faith and hope 
 objectively (as hath beene fhevved) 
 wee are no longer under a Scboole- 
 Mafter. 
 
 Qntre ?. What was the office of 
 the Law confideredas a Pedagogue or 
 School-mafter ? 
 
 ArfwAi had a double office^Firft^the 
 law was as a teaching School-mailer 
 Secondly , as a governing School -ma- 
 iler : Firlt, the Law (^eremomall was 
 given to the Iewes as a Tutor or teach - 
 tng Schoale-Mafter, to inftruct them 
 in the great myfteries of the Gofpell: 
 Secondly, the Morall Law was fet up 
 as a Governing School- mailer to drive 
 them to their duty by its threats and 
 infli£Uons,and to draw them to an or- 
 derly walking, by promiles of tempo- 
 rail bleflings. 
 
 The office of a Tedjgogxc or School - 
 mafler y ftands efpecially in thefe two 
 things j Firtt , to teach and traine up 
 children in the royiterics of learning. 
 
 Secondly, 
 
u w \j\jv\,*,* dvJL t*ji,&r , 
 
 Secondly, to keep them in an orderly 
 courfe., and toconftraine them todil- 
 ligence and exaflneffe in their bufi- 
 nefle> by threats, correftions, and 
 promifes. 
 
 Firft, The firemomall typical! Law 
 of Mofes was given to the lewifh 
 Church as a Tutor or teaching Schools -* 
 wafler 3 to inftruii them in the means 
 and manner of their eternall redemp- 
 tion and falvation by Chri(l> who was 
 then to come. Hebrews, chapters 9. 
 and £0. The Law C er€mon ^l had a 
 threefold end or ufe, in reference to the 
 lewifh Church : It was given firft to 
 diretl them in divine worjbip , for it 
 contained divers Ceremonies and Rites 
 inflituted by God concerning his ex- 
 ternall worlhip, Levit. 1. 2, 3,4>5><5> 
 and 7. Chap. Secondly, to difce m and 
 dijiingufy the people of lfrael from 
 all other people and nations: Thirdly, 
 to declare and pteach to their eyes the 
 mytterious manner of their eternal! 
 falvation, and fan&ification by the 
 Meffiah promifed : the Rites and ru- 
 diments of the Law |did dire&Iy and 
 by Divine inftitution, point and hold 
 
 out 
 
 l 5? 
 
14° The Law was the Iewes 
 
 out to their faith, thatJremuTion of 
 hnnes,and redemption which was to be 
 obtained by the precious blood of 
 Chnft exhibited in the fulnefle of 
 time: The Law of Alofaicall Cere- 
 names was the Iewes vifible Gofpel; 
 they had but lew- Gofpel, fpirituall 
 promifes in the dayes of CMofes, in 
 companfon of what we enjoy in thefe 
 glorious Gofpel dayes. 
 
 A great part of the Iewes Gofpel 
 didconfift in vifible types, figures, re- 
 prefentations.extemall ads.and perfor- 
 mances; as facrifices, oblations , clen- 
 fi*gs;&c. in typieall things and per- 
 sons, as the Ark, and glorious iMercy 
 Seat, tht ^4 and Brazen Serpent, ztid 
 Manna. &c. their Priefts and tempo- 
 rail iaviours.asJ/^/p^^ Gideon, 
 Sampfon, and others j thefe were vifi- 
 ble types , and madowes of invifible, 
 evangelicall, fpirituall, and heavenly 
 myftenes; by thefe Divine Rites and 
 reprefentations, finners were inftru. 
 cted. 
 
 i. That in themfelves was nothing 
 but wrath, guilt, defilement, and 
 death. 
 
 2. Thar 
 
2. That their justification from fin, 
 deliverance from death, and wrath, was 
 wholly in the blood of Chrift, not in 
 any aft done by themfelves. 
 
 3. That their life and righteouf- 
 nefle, acceptation and fanftifi cation , 
 was to be expe&ed and received from 
 the Prince of hfe and feace ; and that 
 they were to be juftified by faith and 
 not by the Law ; under carnall exter- 
 nall Rites, fpirituall graces were repre- 
 fetited>Rom.4..ii. 
 
 Secondly , The Moral/ Law was fet 
 up as a GovcrningSchool- majier 3 to drive 
 them to obedience, by its menaces and 
 infli&ions , and to draw them to an 
 orderly walking by its promifesoftem- 
 porall bkflings : It is evident by com- 
 paring CjaU^r 5. with chap. 4. 1 , 2, 3. 
 that the Law was fet over the lewes as 
 a Govemour , and that they were un- 
 der the Law as a aehoole-mafter from 
 Mofes untill the comming of Mefstah. 
 The , Royall Law is given to all 
 Chriftians; as a faithfull Counlellcur, to 
 difcover Gods minde and will unto 
 them; but ifwe look upon it as a Go- 
 vernitig Schoole-mafter, it was peculiar 
 
 to 
 
142 i ne spirit of- vonaage, 
 
 to the people of Ifrael under the Old 
 Teftament. 
 
 The Law was never intended as a 
 Schoole-rn2fter to any Church , but 
 that of the Old Teftament; therefore 
 tinder this notion , it is now out of 
 office in all GofpelChu ches^Cat.^zK. 
 TheLawdidexerciie the office of a 
 Governing Scboole-mafter over the 
 Iewifh Church, as over children in mi- 
 nority, by conftrayning them to duties 
 of obedience, by its threatnings and 
 terrors: Wee have an eminent Text, 
 which makes much for the illuftrati- 
 on and demonstration of this truth, 
 Rom.%. i<y. For yee have not receiv d 
 ( ) Thus the fpirit of fervitude (f) any longer (or 
 learned henceforth ) unto feare ; hat ye have re- 
 Fat em ^ ceived the fpirit of adoption , in whom 
 we cry Abba Father : In the explicati- 
 on of this Text , I met with much 
 hardfhip and intricacy : to finde out 
 the genuine fenfe , is a work full of 
 difficulty ; there are efpecially foure 
 different interpretations of the learned 
 upon thefe words. 
 
 u The firft interpretation is this , 
 The fchriftMn bdtevers have not now 
 
 received 
 
I received the fiirit of fer vile fear e and 
 terror , that fell upon the lfraelttes^in 
 the publication of the Law upon Mount 
 Sinai • when the fight was io terrible 
 that cJ^f^/himielfeiaid, / exceeding- 
 ly f eare ar.d qv.ake* 
 
 Htb.n. 21. and thus Tifcator ex- *%*** 
 pounds the Greek word &£>jv palin 3 m locl?m * 
 ogaifie; namely } je have not received the 
 
 fpint of fervile feare as Gxce the Ifrae- 
 
 lites when the Law was promulgated , 
 
 Exod. 19. 
 
 Bcz,a fayes , That the isfpoftlc in 
 j , r .. » . 1 Bt\& upon 
 
 thefe two verjes , explicates by what t ^ s j £xr 
 
 right the appellation effonnes of Cod is 
 given to btltevers, becavfe (iaith hee) 
 they receive the grace of the Gofiel , 
 wherein Q 'od doth manifeft him felfe > not 
 formidable againe as in the promulgation 
 of the Law , but a gracious loving Fa- 
 ther in Chrtft ; fo that we may cad him 
 Father with great confidence y the holy 
 Ghoft fealtrg up this adoption in oar 
 hearts by faith. 
 
 Theie learned men (as I conceive) 
 referre this word (againe^ w the 
 formidable promulgation of the Law 
 upon Mount Smat. when the Ifraeikes 
 
 and 
 
J4t Ave jYiru, uj Dunnage^ 
 
 and Mofis alfo were poffeffed with a 
 fpirit of feare, terror, and trembling, 
 and not to the manner of mens conver- 
 fion j fo that here he oppofeth that 
 fpirit of bondage and fear ,that attended 
 the publication of the Law,to that fpirit 
 of ' corf itnce$reedowc y and joy , that now 
 accompanies the promulgation and dif- 
 peniation of the grace of the Gofpel. 
 the fe- 2f gy the fpirit of bondage and feare, 
 con! Li- Elvers oftheeodly learned amongftus 
 
 tcrpraci- > • t v j • - 
 
 on. ( whom I reverence ; doe conceive, is 
 
 • meant thole feares and terrors that are 
 wrought in the hearts of men by Gods 
 Spirit, in tlie Miniftry and preaching 
 of the Law , from the apprehenfion of 
 their finnes and wrath defer ved ;ye have 
 not receivedthefptrit of b wdage again; 
 witich may feeme to import that once 
 they had it, and by the (pint of adoption f 
 the affurance of adoption wrought by 
 the fame Spirit of God. 
 
 Mart. Bf tkefe two Spirits , under- 
 ftands two degrees of converfion : Calvin 
 under ft and* the Mini ft ry % and operation 
 of the Law and Cjofpel ♦ 
 
 The third 5* There is a third interpretation , 
 
 Interpret that may fitly be appiyed to this Text ; 
 
 caebn. the 
 
/ic/w.o.i). v if cava. 1^.5 
 
 :he Apoftle feemes to compare the pre* 
 ent condition of believers, being now 
 wdcr grace, with their former concti- 
 :ion, when they were under the bondage 
 >fthe Law, before converfion, Carnall 
 >erfons are poffett and ailed by a fpirit 
 )f bondage, a fervile fpirit, and whatfo- x 
 sver they doe, is from a flaviih fpirit ; 
 tfl their obedience andabftinence from 
 !inne takes its rife from this fpirit of 
 3ondage ; fervile feare of wrath and 
 bell conftraines them to duty, and re - 
 ftraines them from finne. 
 
 4. Others of the learned doe con- x-ie fourth 
 ceive that two divers estates of the Interprc- 
 Church , as namdy % cjtbe Fathers, who cation. 
 lived under the Law, and of the faith- 
 full now under the G off el, are compared, 
 or fet one again i another. 
 
 Origin from that place, Mai. \ . The 
 Sonne honours his Father , and the Ser- 
 vant his Mdfker>&c. and from Gal.4.. 
 The heirefo long arhe is a child \dtjfirk 
 nothing from a fervant, &c 9 hee calls 
 \the fptrit of bondage % that portion of 
 grace that's left the hetre during his mU 
 \nority , under the bondage of the Law 
 land feafeof a Schoole^mafitr^andfnch 
 L -was 
 
was the condition of the Fathers ; but the 
 fpirit of adoption, he calls the S fir it of 
 the Senne of God , Jhed abroad from 
 Chrift upon the heires of rtpe yeares > 
 affnringthtm of their adoption. 
 
 ^areus^z man eminent for learning \ 
 and judgement/peakingofthe opinion \ 
 of the learned, who by thefe twofpirits 1 
 underftand two degrees of converfion,one 
 whereof the fpirit works by the Law, the 
 other by the Gofpel; that he terrifies men \ 
 that are to bejufitfied } {irft by the threat t 
 of the Law freaking and humbling them 
 with the whips and Jlroakj of corJcience % 
 whereby they difpairing in themfelves y 
 doe flie unto fhrifl; and this fay they, is 
 the fpirit of bondage andfea e y that is 
 of fervile feare and trembling, &c pre- 
 ferres the opinion of Origen, ftntentia 
 Origenis magis probanda tttjhe opinion 
 of Origen (faith Pareus) is rather to 
 be approved of, who rightly illuflrates 
 this ebfcnre place by another place, that 
 is clearer > in Gal.4* 1,2,5. where the 
 Fathers in the Old Tefiament are com- 
 pared to an heir e in his child-hold^who 
 though he beafonnc, differs little from 
 4 fervantybeoaufe he remaines fubferula 
 \ psdagcgi, 
 
pardagogij&c. in ft Are under the rod of 
 [ * Scbool-mafttr till he come to rife age • 
 fuch were the Fathers under the Law 3 
 who though they were fonnes, yet they 
 received the [pirit of bondage to feare ^ 
 that is , fuch a portion of the grace of 
 f : thefpirit, that might be fujfcient to little 
 \ children for falvation ; but it left them 
 under the Jervile feare of a Schoole- 
 M 'after , by whoferod they were driven 
 ] to their duty ; but we ( now under the 
 ^J off el) are compared to heires grown up 
 to full age y that we are fit free from 
 the Pedagogy of the Law , into the li- 
 berty of (JedsSonneSywho therefore doe 
 receive thefpirit, not of fervile feare as 
 of old the Fathers 3 who werehetres in 
 minority ; but the fpirit of adoption > that 
 is ^the grace of the fpirit >p!enarily powred 
 out from Chrift as fans grown to matu~ 
 rky>yeelding holy obedience to Cjod free* 
 ly, without a School-mafter jthttit ^with- 
 out the feare of the Law, not being put 
 on by legall threats. 
 
 Thefe two eftates of the Churchy 
 are, not oppofed by way of contra- 
 riety , but analogically different , ac- 
 cording to the lefler, and greater' 
 £ i propot- 
 
I4» * fsejftm oj isonaage^ 
 
 proportions of grace given. 
 
 The Sainrs under the Old Tefta- 
 rnent did receive the fpirit of adopti- 
 on in that degree and meafure of 
 grace, that Saints under the T^er? Te- 
 fiamem now \&oz ; indeed they were 
 fonnes and heires as well as we ; but 
 they were in the Jftate of childhood, 
 put under the Schooling of the Law, by 
 whofe threats and rods they were kept 
 in feare and awed as fervants; but 
 Saints in thcfeGofpel times receive the 
 fpirit of adoption as fonnes and heires 
 of a mature age , who are put on to 
 duty by a free princely fpirit, a fpirit of 
 love. 
 
 There is now a farre more abundant 
 effufion of the fpirit of fonnefhip up- 
 on the Saints', firce the triumphant 
 afcenfion of our bleffed Saviour, Gpb.4, 
 there is a larger difpenfation of a Go- 
 ipel fpirit in thefe Gofpel dayes, 
 
 Qhrjfoflome hath this ftrange affec- 
 tion, of the people of the Iewes y that li- 
 ved under the Law > That they did not 
 receive the holy Spirit : Whereas it h 
 evident,| firft that the Fathers and 
 j&ithfullof theOldTeftameut had the 
 
 fpirit 
 
Rom.o 9 i$. Opened. j^p 
 
 Spirit of Cbrifljbecaufe they were his y 
 Rom$.g. They were a£tedwitha|free 
 fpirir, fo farre as was futable to heires 
 in infancy. 
 
 Secondly. Some particular rnan , as 
 Abraham y Mofes/David > < I>aniel 9 and 
 others, had more eminent and evident 
 degrees of the Spirit then others of the 
 Saints ; but the Spirit of adoption was 
 not then given to Saints in that abun- 
 dant mesiure, and evident manner, as 
 now, in thefe Gofpel dayes. 
 
 Firft.The Spirit of Chrift is the great 
 promife of the New Teftament> Joel 1 • 
 Zach. 12. 10. £^.36.26,27. ex#fr 2. 
 38.39. Iohnj. 
 
 Secondly, The Spirit of adoption is 
 now powred forth upon the faithfully 
 Efay 44. 3.4. Which imports an over- 
 flowing fulnefle j the promife is to be- 
 lievers, that out of their bellies jhall 
 flow rivers of living waters ; this is 
 fpoken of the Spirit of life, * which they 
 that believe jhall receive, Iohn 7. Under 
 the New Teftament , the Spirit is 
 powred out like floods upon the 
 Saints ; / will poxre out floods upon the 
 dry gremd, faith the Lordi&z. Vnder 
 L 3 the 
 
I co The f fir it of Bondage, 
 
 the Old Teftament, the*Spirit fell up- 
 on the Saints like drops of raine, and 
 therefore, they are faid to receive the 
 fpirit of bondage in companion of New 
 Teftament Chriftians. 
 
 Thus you have the different Interpre- 
 tations that are given of thefe words; 
 now any oftheie mayftand with the 
 Text ; for this Scripture hath a com- 
 prehenfive fen>e : As for die fccond In- 
 terpretation which is xom rnonly re- 
 ceived , I conceive tftatKnners muTt 
 firftbefenfibleoftheir finfull. loft.un- 
 done condition, as they ftandinthem- 
 lelves , by the convincing work of the 
 (femforter, loh.\6* 8. 9. they muft tra- 
 
 fvell under the burthen and bondage of 
 finne, before tjpey can come to Chrtft, 
 for righteoufnefleand ;reft, CMatk.ii. 
 \ 38. but I conceive the fourth and latt 
 Interpretation, to come neareft to the 
 ienfe and fcope of this place : Namely, 
 that the Apoftle doth here oppofe the 
 ilate of the Fathers under the Law> 
 unto ours under the Gofpel , and the 
 words are thus to be read,/* have not 
 received the fpirit of bondage any more 
 or henceforth to fear, thus they are ren • 
 
 drcd 
 
Rom. 2. 15. Opened. 151 
 
 dred by Parens, &c, he thus paraphra- 
 feth upon them ; the Apottie fayes , 
 ye have not received the fpirit of fer- GO Spiri- 
 vitude unto fcare > that is y the (a) fptrit tu \ fe ^ vl ; 
 of fervile feare , which ts thefeare #2^.* 
 firipes and pumfhment , proper to fer- p ro fpin- 
 vants and flaves 9 becaufe ye are no longer tu fervihs 
 under the Law , but under Cjrace ; the tirnor is , 
 Greek word palin, (faith he; ought to Parm ' 
 be r^atnplius (b) any longer or hence- r^\ 
 forth not againe y or the fecondtime^ as if ^bet 
 they formerly had fometimes ceafi to reddi {am. 
 feare % but that now they were freed from plius) non 
 feare % by the grace of Chrift, that is, by ruY i m 2uc 
 the lame manifeftation andcommuni- IT^^ 
 cation of grace in him, rem 
 
 If we parallel and compare, Rom,2. 
 15. withC/*/. 4. 1.2, 3,4, 5,6,7. as 
 Origen doth, this will evidently appeare 
 to be the fence and fcope of the words; 
 Thts I fay> the heire as long as he is a 
 childe, differs nothing from a fervant , 
 though he be Lord of all \ but isundtr 
 Tutors y and governors, untill the time 
 appointed of the father, &c. Now for 
 the clearing of our affertion from thefe 
 parallel places , two things mult bee 
 premifed. 
 
 L 4 fuft, 
 
152 * ue \pni of bondage^ 
 
 Firft y That the occafion of wri- 
 ting thi? Epiltle to the Romans, feems 
 almoft to have heene the fame that 
 the Apoftle took to write to the Gala- 
 rmwi'let thi**** which was this ; the believing 
 on the Jcwes difperfed among the Gentiles, 
 Epiftle to did think that the Ceremonies and ob- 
 &m.?q. fervations ofMrfes Law , were ftill to 
 be retained; whereupon, arofe great 
 ftirres between the believing ] ewes and 
 Gentiles; thejewesdefpifingthe Gen- 
 tiles, and urging the Rites of LMofes 
 Law as if they ti3d been helpfull to ju- 
 fiification* The Gentiles intuited too 
 much over the Jewes^nd gloried over- 
 much in their Chriftian liberty, and ex- 
 emption from Mofes Law > &c. the A- 
 poftle to compound this, diflention, 
 "writes this Epiltle. 
 
 It is obfervable, that in both thefe 
 Epiftles^he Apoftle beats down juftifi- 
 cation by works jA\t obfervation ofMofii- 
 call Rites & dayes,Rom*\4.*6*\fj*l'^io* 
 Secondly , The Apoftle writes this 
 Epiftle that was directed to Rome 9 
 to the Iewes as well as to the Gentiles, 
 Rom.i.*i* St 'Paul writes to all in Rome 
 that were Saints ; Now it is evident that 
 
 many 
 
many Ieweswere'ati?0W*,ex^?.28.T7. 
 a$.& 24« and^W.2.17. theApoftle 
 exprefly mentioneth the Iewes , and 
 their circumcifion,&e. 
 
 Secondly, When the Apoftle faith, 
 ye have not received the fpirit of bondage, 
 it is manifeft that he fpeaks in the per- 
 fon of the lewes^ipecially \>y the clofe 
 of the verfe, ye have received the fpirit 
 of adoption , in whom yjd?ot;5p we cry 
 ttAbba Father : this h the perfon the A- 
 poftle fpeaks in, CaL^.2^,2^. we were 
 kept under the Law, the Law was our 
 School-mafter-.verf.25;* we are no lon- 
 ger under a School-mafter, Gal, 4$. in 
 all which places it is evident that hee 
 referres to the Iewes only. 
 
 Now both thefeTexts being paralleld, 
 doe evidently make out thus much, that 
 the condition of the Church under the 
 Old Teftament was a condition of fer- 
 vitude, in comparifon of that freedome 
 that the Saints under the Gofpcl doe 
 enjoy; obferve the expreflion, Gal^ m 
 1,2. The heir e while he is a childe differs 
 nothing from a fervant, though Lord 
 of all) that is, it is ordained by the 
 Civill Lawes of men , that the Heire 
 
 who 
 
154 i * )e lr rit °J v°n«age, 
 
 who is borne to the inheritance,and for 
 the prefent,is really Lord of his fathers 
 lands and goods ; yet all the time of: his 
 child-hood, he is in the ilate of a fer- 
 vent, that is , he ferves under Tutors 
 and Governours, is beaten^ and com- 
 pelled to obey their Lawes and Rules>to 
 be in fubje&ion; and in this rdpe& the 
 Heirediffereth nothing from a fervant; 
 in the third verfe, heapplyeth it to the 
 Iewifii Church, under the Law ,fi dfo 
 we as longxs we were child r en } were in 
 bondage under the rudiments of the 
 * « world, as long as we were (c) Infants, 
 {c) o v-m £ m i e cfoifcgx as t h e Greek word 
 iy niau (JSTepioi ) properly imports, &c. 
 •J* ^ lV Quere. But what was the bon- 
 pimoi. fao C of the Ievvifh Church under the 
 Law ? 
 
 tsfnfw. They were under a twofold 
 iervitude : Firft, they were in bondage, 
 under the Law of externall Rites and 
 Ceremonies : Secondly , they had a 
 fpirit of bondage or fervile feare, ari- 
 sing from the fchooling and feverty of 
 the Morall Law. 
 
 Firft, Fhey were under the bondage, 
 and burthen of CMofekdl Rites , and 
 
 rudiments, 
 
Rom.S.i'). Opened. 155 
 
 rudiments, which S.Paul calls (d) the (d) ji 
 rudiments of the world : Paul fpeakj w^* <£ 
 this in contempt of the Ceremonial Laws yj^. 
 being now abolifhed (as Luther ob- 
 ferves; which albeit thty profited never ^ 
 fom f 4ch>jet thty con/its only tn outward 
 things, as meat, drinks, apparell, places , 
 times y the temple, feasts, wdjhings,facri- 
 ficeSy&c. which he but mzer worldly 
 things, ordained by God only for the ufe 
 of this prefent life t but not to jufltfie and 
 fave before (y&d* 
 
 The lewes were ftri&ly tyed to all 
 fpirituall morall duties y that wee now 
 are ; and befides them, tomanyexter- 
 nail fer vices, abflinences^obfer vat ions, 
 to a number of Rites, and ordinances ; 
 their iervice was full of coft and difficul- 
 ty , and yet full of obfcurity ; there 
 was a vaile upon the face of all evange- 
 licall truths; thefe Moiaicall Rites were 
 but fhadowts of heavenly things, as they 
 are called, (hadows of thofe fubftantiall 
 Gofpel truths atid myfteries that we 
 now behold with optnfuce, 
 
 Secondly, They werepofieffed with 
 zfiirit of bsndage, or fervile teare ari - 
 fing from thefchooling andfeverty of 
 
 the 
 
1 5 s i foe\pmt of Bondage, 
 
 the Morall Law , as the Hcire in his 
 childhood is poffeffed with feare of the 
 rod, which conftraines him to fubmk 
 to che orders, and inftru&ions of Tu- 
 tors, and Governcurs ; fo, while the 
 Church was in her infancy and child- 
 hood^the Law was fet over the Iewes 
 as a School- matter with a rod in his 
 hand; there were a number of terrible 
 threats annexed to the Law, Deut.2%. 
 to keep them clofe to the duties of obe- 
 dience; they were rcftainedfrom finne, 
 and conftrained to welidoing.pardy by 
 a fpiricof fervile feare, and partly by a 
 fpirit of love. 
 
 The fabferviext fovevant which God 
 
 entred into with the people of Ilrael in 
 
 UM*mt Sinai, was given (laith learned 
 
 £ c ) - f. Cameron (t) $ that thereby he might as 
 
 » J; : " with a curb , reslraine them from their 
 
 o: the tmpitties even untill that time wherein 
 
 threofolJ he was purposed to/end the fpirit ofadop- 
 
 co/eaint. tioninto their hearts ^and govern them 
 
 with the law of liberty, or with a more 
 
 free fpirit* 
 
 The Iewes under the Law , muft be 
 confidered under a double notion, as 
 they are prefcmcd,C?a«/^i. Firft, as 
 
 hcires : 
 
A0w # s.i5. vytnta. 157 
 
 heires : Secondly, as little children in 
 fervitude. 1. If we look upon them as 
 heires, they were really rayfed to the 
 felfe-fame Gofpel priviledges of adop- 
 tion, and acceptation.pcace and pardon, 
 fpiritnall life and liberty 5 grace and glo- 
 ry in Jefu$ Chrift, that Saints under the 
 Gofpel doe enjoy : As firffyt is evident 
 that all Believers even in times of the 
 Law, were under a Covenant of grace 
 and mercy in Chrili as well as we; the 
 Gofpel was preachd and puhlifhcd to 
 all Ifraet, even to thole that feli in the 
 Wilderneffe ; we have a cleare demon - 
 tfration of this, in Hsh.^.z. For unto 
 m was the (jofpel Preached as wdl as 
 w/ito them ; but the word which they 
 heard did not profit them^ot beivg mtxtd 
 with faith in them that heard tt : the 
 Gofpel was published unto us, as aifo (f) K«£ 
 unto them ; or,we have heard the Gof- y*s &(£* 
 pel,as alfo they did : Thus the (/) Greek tonyy***- 
 
 Qz'&zo kzkupci, Nam & nos Evangelizati fumus, pro 
 Evangei-.um audivirnus, paffiva cortftru&ionc. Hicdicir 
 Apofto!us 5 etiam nos fumus Evan^el^sti , pro nobis eft 
 Evangelizatum , Mat. u.xu nT'S/jt ivayyiXityvTeLt 
 paupcresEvar l gcliiantur5&pa{?kTiy-/^.8.4G.l J hilJppusE^ 
 vangelizabat utbes, pro urbr in 3 vide L%t& ig. ^<3.£.i$. ' 
 40. cum accufatiya perform, 
 
 Text 
 
Text is to be rendred, as appeares by 
 the fubfequent words , which fpeaketh 
 ir twice, that they, that is,, the Israelites 
 heard the word, the word of the Gofpel, 
 or the word of promife, verfe the firft; 
 and thus the Syriack verfion reads it, 
 Tor unto us alfo was the Gefpel preached 
 as alfo unto them. 
 
 Quere. Who were thefe to whern 
 the Gofpel was preached , the fame 
 Gofpel that was peached to Paul and 
 the prefent Hebrewes ? 
 
 Anfw. It referres to the third chap, 
 verfes 17.18,19. They were thepeo- 
 pie of Ifrael that came 6uV of Egypt, 
 and dyed in the Wildernefle for their 
 unbeliefe; the conclufionis : fo we fee 
 that they could not enter into reft be- 
 caufe of unbelief e 9 Heb.%,ult. They re- 
 jected the offer of life and falvation, 
 which the Gofpel declared to them ; 
 by refris meant eternall ref^chap.^ 1 , 3 
 For we who have believed i doe enter 
 into reft; we have already the begin- 
 nings of that glorious reft and life in 
 our fpirits ; foth^t believing,//?**/ had 
 the fame Gofpel -Jubilance in the fpiri- 
 tualicyofthe promife, that we have; 
 
 It 
 
Rorn.X. i 5. Opened. j^p 
 
 It was ati abfurd aflertion ofChry- 
 foftowe] thatthe people of the lewes'jnly 
 nfed co y porall purgations , and had a 
 promife only of temporal/ bUJfings^ as of a 
 land that fioweth with mdkj*nd honey. 
 
 I grant, that fpirituall ccleliiall my- 
 fteries were obfcurely , as through a 
 vaiie, reprefented to them* i.Much 
 of their Gofpel lay in types and figures. 
 a. They had but few Gofpel promifes, 
 but abundance of Law precepts ; little 
 Gofpel but much Law ; many tempo- 
 ral prcmifeS; but few fpirituall] wee 
 have abundance of fpirituall promifes 
 (which are called better pr$mifes,l\th. 
 8,6) but few promifes o f temporalis. 
 
 Secondly , The faithfull under the 
 
 Old Tcliament , were laved by the 
 
 free- Grace of God in Chritt , as well 
 
 as the Apoftles, Primitive Chrifiians , 
 
 and we ; this is clearely afierted, Acts 
 
 I5.I0.11. Why tempt ye (Jed, to put a 
 
 yoke up$n the neckj&fthe Difciples jwhich 
 
 neither our fathers nor we were able to 
 
 beare I but we believe, that through the 
 
 grace of our Lord JefusChrifi, wejhall 
 
 be faved y even as they ; that is, tven as 
 
 pur fathers of old werefaved by the grace 
 
 of 
 
*■ 
 
 ofChrifi; vve believe to be faved af- 
 
 ter chat manner or way that our fa- 
 (g) 2o>8rt- t j iers were . t j lus - t j s j n t u ie q^ q x ;. 
 
 09 5ro*or Thefcope of thefe words is to hold 
 
 HXMipoh out thefe three things : Firth the falva- 
 
 tion and juftification by the Law of 
 
 r Mofes , is impoflible> both under the 
 
 v Old and New Teftament. Secondly, the 
 
 Fathers under the Law were juftified 
 
 by the free Grace of God in Chrift, 
 
 and not by the Law. Thirdly, the way 
 
 of life and juftification is one and the 
 
 fame in all ages ; all the faithfull from 
 
 Adam to the worlds end are juftified 
 
 by the grace of God in Chrift and no 
 
 other way ; the Fathers believed the 
 
 promifes, embraced them , and were 
 
 juftified by faith, Heb.n. 
 
 Thirdly , Believers under the Old 
 Teftament; as fonnes and heires , had 
 reall title to the inheritance. 
 
 Fourthly,They had the fpirit of grace 
 dwelling in them, and were partly put 
 on to performances, by a fpirit of love, 
 and lite implanted. 
 
 Fifthly, The believing Iewes didfpi- 
 ritually feed upon Chnft,when they did 
 
 eat 
 
 J 
 
eat of the Manna^U drink of the R&cl^ 
 Sixthly, Under the promifeof terre- 
 ftriall Canaanjhzy looked for a celefli- 
 all Countrey, as the A pottle fhewes, 
 Heb.\i.i6'Thcy fonght for a heavenly 
 Countrey. 
 
 2. But if the Ievves be confidered 
 as little children jx\i fiate of bondage, 
 they were kept in from finne, an J dri- 
 ven to good duties, by ihe feares, ter- 
 rours and threats of the Law, as a fe- 
 vere School- mailer. 
 
 To cleare up this trufh , take notice 
 ofthefe five things i 
 
 i. The Law publiihcd on Mount 
 Sinai, had this in its aime to rettraine 
 from finne by the terrour of its promul- 
 gation, and app^ndent threats, Exod. 
 20.19.20. Let not Cjodtat<^m:h 144 , 
 leafi we die ; then Mofes laid to the 
 peop?e,fear not (thatis>be not diiinayed) 
 for (jodis corns to prove yon > that his 
 fefremay be before you, that you (inne 
 not : God came, in that dread ull publi- 
 cation of the Law, for this end , that 
 his feare might be upon them^that they 
 might not ivverve from the Rule, as 
 the* Hebrew word imports* ^nW? * 
 
 M 2. This AtiDnri 
 
I £2 ivejfim oj xsonaage y 
 
 2. This was the end of thofe threat- 
 nmgs annexed to the Law 5 that there- 
 by the people of Ifrael might be de- 
 terred from difobedience, and qtrick- 
 ned to the duties delivered in the De- 
 calogue ; the fubfirvknt covenant fthat 
 is 5 the Law)ivasmad<? that men might 
 becompdkd to obedience • for it doth na - 
 turaLy beget to bondage (faith Ma- 
 (a) Inhisfier(a)J?^/w».) 
 
 'muuied ? * ^^ e ^ 3VV S* lven on Mount 
 
 bcunds of^? ai did naturally produce afpirit of 
 
 Chriftian bondagejn the Ie'wcs, Cjal.^ii. It is 
 
 f reedome. faid , that the Teftamem made on Mount 
 
 Sinai (b) gender eth unto Bondage ; the 
 
 (bJs/paLato did not make them heirs, but 
 
 m S<M#t bond fervants y it begat in thetn a 
 
 av yipyS- fpirit of iervile feare. 
 
 *a. 4. This fervile feare wrought by 
 
 the Law, brought them into a ftate of 
 
 bondage, all their life time; we have 
 
 an eminent Text, Heb.z.i^.it is made 
 
 one end of Chrifts comming, That he 
 
 (c) *p • m '£&* deliver all them who for feare of 
 
 * /?. death were (c) held under bondage all 
 
 W* «**? ffefr jj^i j| j s cv \d em ^ fa[\ ^ t h at thefe 
 
 "***<• wor( j s have reference chiefly to the 
 Jewes under the Law ; fecondly , to 
 
 the 
 
Rom .8.15. Opened. i£j 
 
 the Eleft that had redemption by the 
 CHefsiah : thirdly , that iervile feare 
 holds men under bondage : fourthly , 
 that many redeemed ones under the 
 Law were under the fpirit of bon- / * . 
 dage (d) all tbeir life long. < a J £* 
 
 5. It is exprefly brought in as one f,f 7C * r ^ 
 maine end of thofe punifhments in-*^ 
 fliiSled upon offenders in Ifrael, for the 
 breach of the Law, that all //SW hea- 
 ring thereof, might feare to ad the 
 like impieties. Dent* 13, 1 1. $And all See chap. 
 Jfrael jb&ll heAreandfeare^andfhalldoe n»i3<and 
 no more as this evitl thing in the midfl of r 9 ,2Qf * 
 thee: In the precedent words, it is or- 
 dered: i.Thatfalfe Prophets enticing 
 to Idolatry muft not be ipared,but put 
 to death : 2. The brother, childe, wife, 
 or friend \ that enticeth to Idolatry, 
 muft not be fpared or concealed, but 
 ftoned to death, to the twelfeverfe: 
 now the erd of thefe dreadfull inflicti- 
 ons, was, that all in the Church of If* 
 rael might bee kept from the doing 
 of the like evils, by the feare of the ^^ (e) 
 like fuffering denounced in the Law ; 1DD1 1 
 in the Hebrew , its All Jfrael Jhall tWBp}} 
 feare and fall m (e) addeto doe as :^ai3 
 M a this 
 
1^4 - The ffhit of Bondage^ 
 
 this evtll word : that is , any fuch evill 
 thing as this is ; and thus you have 
 feene how theMorall Law was fet up 
 over the Iewes, as a governing School- 
 mafter in the dayes of the Old Tefla. 
 ment : but row when the r pirit of 
 grace (hall bee powred out upon the 
 Jewes, in the latter dayes Zachi2.i o. 
 they fhall then fearethe Lord and his 
 goodnefle , as it is prophetically fore- 
 told,/^/. 3.5. Afterward Jhall the chil- 
 dren of Iirael retume, andfcehjhe Lord 
 their God> and David their King, and 
 feare the Lord and his goodneffe in the 
 Utter dayes 5 In their returning condi- 
 tion they fhall leek God in Chrift: by 
 David,i$ meant Chrifl , who the Iewes 
 fhall now own and acknowledge as 
 
 nnsi * l ^ tir K * c § : ^e worc k In the * He- 
 
 mrp^fc* ^ rew are em P^ticall :They (hall feare 
 ^— ^ to the Lord and to hisgoodneffe : I .Their 
 :131D ^ eare flowing from mercy, (hall carry 
 them to the God of mercy ; flavifh 
 feare draws finners from God 3 makes 
 them flie from him.as we fee in Adam, 
 Gen. ;. Cain,</'M* and others : 2. The 
 terminus ad quern \ the center upon 
 which their feare (hall red , is Jehovah 
 and his goodnefle. 3. The 
 
Rom.i5.i5. Opened. %g^ 
 
 ?. The Law as given to thele«ves 
 on Mount Sinai % muft be couhdered as 
 a Testamentary Covenant; it is evident, 
 that the Moral! Law was delivered to 
 the Iewes, i. as a Covenant, 2. as a TV- 
 fiament. 
 
 Firft, It is exprefly called a C°v* n *> n t Ttq e LavV 
 
 in divers places, as Exod.194.%. Now a ie ^ 
 
 therefore if you will obey my voice in- r*„ VM l n¥ 
 jjii r* 1 covenant 
 
 aeed % and k^eep my C ovenant , then you to t he 
 
 jhaic be a peculiar people y Deut.^. I $ .The iewcs. 
 
 LorddecU>ed to you his Covenant y whtch 
 
 he commandedyou to performe, even ten 
 
 Commandements 9 and he wrote them up" 
 
 on two Tables offtoneJzu 31.31.32. Be- 
 
 hold the dayes come, faith the Lord> that 
 
 1 will m%ke a new Covenant w'tth the 
 
 houfe of Ifrael , and with the koufe of 
 
 Iudah, not accord'ngto the Covenant I 
 
 made with their fathers in the day that 
 
 I toek^themby the hand , to bring them 
 
 out of the Land of Egypt , but this pall 
 
 be the Covenant , 1 will put my Lawes 
 
 into their hearts \ cfr.Heb.8. yl 8*9 for if 
 
 the former Covenant had bcenfaaltlejfe, 
 
 then had there been no place for another : 
 
 Obferve, The Law of the ten Com- 
 
 mandements.whjch was written in twb 
 
 M 3 Tables 
 
Tables of ftone , was fet up as a Cove- 
 nant for 7/r**/ to per forme. 
 
 Secondly, The Law was given as a 
 Teftament ; it is exprefly called a Te- 
 ftament,^/.^ 2 4. For theft mothers 
 fa) Avo are the ( a ) two Teftament s , the one 
 Jicl&m**. which is Agar ^Monnt Sinai, which 
 gendreth unto bondage : The Law given 
 on Mount Sinai, is here called a Tefta- 
 ment j there i*a parallel place, Ephef t* 
 12. The Cj entiles are f aid to be ft rangers 
 (b) ~i tothe(]oi) Teftamentsofpromife : There 
 ~ o~V' were two Teftaments given to the If* 
 raelttes; the one was purely of grace, gi- 
 ven to Abraham and his Seed;fecond- 
 ly, the other upon Mount Sinai , 430 
 year ztttt.Heb.y.q.Andthe Ark^ofthe 
 e Teftament wherein were thofe ( c ) T*. 
 ( G / A '*/« */ the Tettament; The golden 
 *** w f * e^^ is here called the Ark of the 
 JWnw. Teftament, as alfo Rev. n. 1 9. r/* 
 osfrk^of the Teftament of the lord: 
 becaufe the Tables of the Teftament 
 were laid up in the Ark; fo the Law 
 written in the two Tables of ftone, 
 (d)oy ^71 was the Teftament ofChrtft: There- 
 ?h JW fore that which is called a Covenant, 
 UkUjj. J*r. 1 1 . 3 1 ,3 2. is ftiled a (d) Teftament 
 
 Heb, 
 
a rejtamew-Lavettanie . \§y 
 
 Hcb*%&.9+ Not according to that Tejla- 
 ment which I made with their Fathers, 
 in the day that lto$l^ them by the handy 
 to lead them out of the Land of Egypt, 
 becaufe they continued not in my Tefta- 
 ment, faith the Lord. Thus it is in the 
 Qriginall; this word Teftamentjhmott 
 Evangelical!, then Covenant. 
 
 The fecond thing to bee opened , 
 wherein is the maine difficulty, what 
 Idnde of Covenant the Law was, 
 and which heigthens the difficulty., is 
 the variety of opinions among the 
 godly learned. Now I finde a threefold 
 diftindion, of a threefold Covenant 
 given by Divines,as they are drawn up 
 by Mr Samuel Bolton*. * S c e Ui 
 
 i . Some diftinguifli the Covenants Bottom 
 
 into, Firft, A Covenant of natttrc •* Treatife 
 
 Secondly,/* Covenant of Cr act : Third- ^ tituled 
 i ** • m* rn r *nc true 
 
 ly, A mtxt Covenant .confijlwgof na- lyQUnds 
 
 tare and grace. ©fChrifti- 
 
 2 . O thers hold forth a threefold Co - an free- 
 
 venant under thefe notions : FirR, The 4evete>p*g : 
 
 Covenant gf nature , or that (Covenant Ii8 * l2 9* 
 
 that God made with man in tnnocency : 
 
 Secondly ,T he Covenant ofthepromtfe 3 
 
 as fame; or the Covenant of grace ^% 
 
 M 4 others: 
 
1 6 8 The Lapp given to Ijrael 
 
 Others : whtch was made with Adam 
 after his ftll, in thefe word$,The Seed 
 of the woman jha/l break^the ferpents 
 head i Gen.%a<y* and renewed with A- 
 braham,<7^i 5. but more clearly, Gen. 
 i%.i£ m In thy feed ihall all the Rations 
 of the earth be bleffed: Thirdly t The 
 Covenant of w or kl which was made with 
 the lewes^as they interpret thofe places, 
 Exod. 19.4.5. ^m.4.13. 
 
 Thirdly, There i<? a third diftin&ion 
 of Covenants : i . The Covenant of na- 
 twe made with Adam in his uprightnejfe: 
 2. The Covenant of grace made to us in 
 Chrift: g. 7 he fuvfervient Covenant, 
 which they fay , was the Covenant made 
 here to the [ewes, meerly by way of fub - 
 ferviency to the Covenant of grace in 
 (fhrift : a preparing Covenant, to make 
 way for the advancing of the Covenant 
 of grace in Chrift ; which as a Covenant 
 is gone ^though the fub ferviency of it doe 
 fill remaine. 
 
 Fourthly , Others there are that 
 hold , that there were never but two 
 Covenants made with man ; one of 
 works y the other of grace ; the fir ft y tn 
 innocency; the other, after the fau; bmyet 
 
 thus 
 
this Covenant of grace , was fo legally 
 dtfpenced to the fewes, that itfeemes to be 
 nothing elfe but the repetition of the C 0m 
 venant of works ; in refpeSl of which 
 legal I d^fpen fat ions of it , the fame Co- 
 venant under the Law, is called a Co- 
 venant of works ; under the Qofpel in 
 regard of the clearer manifefiations of 
 it } it is called a Covenant of grace, 
 
 Quere. But what kinde of Cove- 
 nant was the Law ? 
 
 %^nfw. I fhall endeavour tocleare 
 up this intricate queftion two wayes: 
 i. Negatively e 2. Affirmatively. 
 
 1. Negatively, what it was not. 
 
 Firft, The Law given upon Mount 
 Sinai , was not intended to be a Co- 
 venant of works to the Iewifh Church; 
 many look upon the Law , under the 
 notion of a Covenant of works, but , 
 that is but a meere notion. 
 
 That the Law was not given to If- 
 rael, as a Covenant of works , may 
 bee demonftrated by divers Argu- 
 ments. 
 
 Argum* 1 .This would have difannul- 
 led the precedent promife > and over- 
 thrown Gods purpofe and defigne j 
 
 there 
 
there was a Gcipel Covenant efla- 
 blifhed with Abraham^ and his Seed in 
 Chrift 430 yeares before the promulga- 
 tion of the Law 3 Gal. 3. 17. In this 
 gracious Covenant , life is freely and 
 fully promifed to believing : now if the 
 Law which came after (hould have 
 come in as a Covenant of works, pro * 
 pofing life to mans perfonall working, 
 this later muft needs have made void 
 the former Teftaments. 
 
 The Gofpel declares and difpences 
 life by the obedience of a Surety ; 
 the Covenant of works by perfonall 
 performances : thefe two contra- 
 ry difpenfations can never ftand to- 
 gether. 
 
 Secondly, It was the great defign of 
 God from eternity, to magnifie and 
 manifeft the freenefle and riches of 
 his grace , and pardoning mercy in 
 bringing finners to life by Chrift; and 
 therefore the fetting up the Law as a 
 Covenant of works, would have been 
 deftru6tive to the decree and defigne 
 for free-grace. 
 
 tsfrgum. 2. If the Law had beene 
 given by LMofes as a Covenant of 
 
 works, 
 
as a Covenant of works. iji 
 
 works , here '.would have been a con. 
 tradition in Gods a&ings towards his 
 people, and in the Covenants them, 
 felves ; if God fhould have fet up a 
 Covenant of free- grace with Abra- 
 ham and his Seed , and afterward a 
 Covenant of perfonall works with 
 ^Abrahams Seed, this would have de* 
 dared inconfiftency in Gods a&ings 
 and inconftancy in his word* 
 
 ^Argum^. The Law eftabliftied as 
 a Covenant of works, would have car- 
 ried a cleare contradi&ion to the Co- 
 venant before confirmed in Chrift; 
 life by free promife,and life by perfo- 
 nall <loing , are dire&ly and diametri- . 
 cally oppofite and inconfiftentj it is 
 evident Gal. jVUU that the Law did 
 not ftand.in oppofition , but in fiibor- 
 dination to the Gofpel ; Is the Law 
 contrary to the fromife? God forbid* 
 
 Argum. 4. Had the Law been let up 
 as a Covenant of works, lapfed man 
 would have beene tyed to impoflibi- 
 lites : As 
 
 1. The eftablifhment of a pure 
 Covenant of Works with mankinde., 
 under a ftate of enmity and wrath is 
 
 one 
 
17 * The Law not a Covenant offvorks^ 
 
 one impoffibility : Fori. The Cove- 
 nant of Works imports flrength and 
 integrity of nature, to aft according to 
 the intention of the Covenant : 2. It 
 imports a ftate of friendship between 
 the Covenanters : The Covenant of 
 Works is a covenant of friendfhip 
 (iaith learned Ame[m$)\ the Covenant 
 of Grace is a covenant of reconciliation; 
 finners are naturally enemies to God, 
 and a Covenant of Works can never 
 make them friends and lovers of a holy 
 ■GdL 
 
 2. The Law cannot give life and 
 righteoufneffe to finners by working ; 
 there is another impoffibility ; reade 
 </4/.?.2i. The Law was never given 
 to any but ju'l perfons, fuch as Adam 
 before his fall. 
 
 5. Sinners can never anfwer the 
 condition of a Covenant of works ; 
 there is a third impofliblity ; finners in 
 their naturals are without flrength , 
 Rom. 5. without life, Ephef.2. Their 
 highefl flrength is below the leafl 
 duty and lovveftcondiionof that Co- 
 venant ; what power and principle can 
 be in dead men to ad for life ? 
 
 Argnm. 
 
nor d mtxt Covenant to Ifrael. 173 
 
 iArgnm.%* Had the Law been efla- 
 blifht as a Covenant of Works , .then 
 all! the Jewes had been cut off frcm all 
 hope offalvation , by the Grace of 
 Chrirt, and calt intoaneceflity of pe- 
 riling : i, Becaufe the Covenant of 
 Works once violated , admits of no 
 renovation 1 finners are not capable 
 of the conditions of ihis Covenant. 
 2. It admits of no Repentance, that is 
 purely Evangelicall. 3. It admits of no 
 Remijfion , norighteoufneffeby a Sure- 
 ty, it exaflsperionall righteoufneffeto 
 finners ; a Covenant of Works is im- 
 poffible, and yet inexorable; but it is 
 evident by Scriptures^ that the belie- 
 ving Fathers werefavedby Grace ■ and 
 received pardoning mercy as well as 
 we ; as it ia plainely averted, ABs i y. 
 iaii. They had fundry promifes of 
 mercy and pardon , and they ; often 
 pleaded Gods Name of Grace and Mer- 
 cy for pardon. 
 
 *Argum. 6. The Law given upon 
 Mount Sin*i % had abundance of Go- 
 fpel mercy wrapt up in it : As firft, It 
 was given in the hand ofChrifi^Gzl.^. 
 *p. Secondly, The very firft words 
 
 fpeak 
 
fpeak the greateft Gofpel Grace and 
 goodneffe, the love and affe£Hon of a 
 Father in Chrift , / am thy Lord thy 
 Cjod,£xod*io*i* This is the whole 
 Gofpel fpoken at once. Thirdly, The 
 Preface fpeaks our Redemption by 
 Chrift, in that typicall deliverance of 
 Ifrael out of Egypt. Fourthly, It was 
 given upon Gofpel grounds,as hath been 
 demonftrated. Fifthly, The Law holds 
 forth God $ (hewing mercy to thoufands y 
 as in the fecond precept ; but the Co- 
 venant of works is without mercy, or 
 compaflion. Sixthly, Every aft of obe- 
 dience to the Law muft be founded 
 upon mercy revealed in the Gofpel. 
 Seventhly^ The Law was published 
 with Gofpel gracious purpofes/or mer- 
 cifull ends and ufes, and therefore can- 
 not poflibly be a Covenant of Works 
 to Ifrael. 
 
 Argum.*]. Laftly,theLawpromul- 
 ged on Mount Sinai is often called a 
 Teftament, z%Heb.g.^.& 8.9. Rev.u. 
 19* Gal. 4, 24. 25. as hath beene 
 (hewed ; this word Teftamentismore 
 Evangelicall then the word Covenant ; 
 in innoeency^vAkw was under a Cove- 
 nant, 
 
nor a mtxt covenant toijraei. ry$ 
 
 nant, but not under a Teftament ; man 
 was never under a Teftament, till un- 
 der the Gofpel ; there is no Teftament 
 properly without the death of a Tefta- 
 tor ; it is the laft Will of a dying Man,- 
 Legacies are freely bequeathed from a 
 Father to children in a Teftament. 
 
 2. The Law publtfhed on Mount 
 Sinai cannot be a mixt middle Cove- 
 nant, confifting partly of works, and 
 partly of grace , in reference to eter- 
 nall life, I thus demonftrate. 
 
 Anfw.i. Life and righteoufnefle is 
 given tofinners, in the heigth of free* 
 nefTe ; it is wholly andfolely of Grace, 
 We arefaved by (jrace without Works , 
 Ephef.i . and Rom* 3. 24. we arejuftifi- 
 ed 'freely by €ods Grace, and Rom. 3. % Aowxv 
 Wee conclude that a man is jufiified * • 1* 
 without the works of the Law. The Fa* y £& v% 
 thers wzizfaved by grace in the fame 
 way that we are y A$s 1 5. n . 
 
 Argum.i. The free-grace of God, 
 and mans perfonall works , are utter- 
 ly inconfiftent and incompatible in 
 point of eternall falvation; the A po- 
 ttle iaith twpx&ysfitbeofworkjythen 
 not of grace ; tf of grace , then not of 
 
 wor\s : 
 
1 7 5 'ive uav noi &l ovenam 
 
 workj : The joyning of mans works 
 with the free -grace of God in point of 
 juftiffcation, quite overturns his Grace 
 and overthrowes mans falvation ; for it 
 cues off from graze • it is a falling from 
 graces the great defign of God, is, to 
 lave man by meere grace. 
 
 Thirdly , f he Law delivered upon 
 Mount Sinai , was not a C 0Vsn ^ n ^ of 
 See Ma- Grace ; it is the opinion of divers 
 fevSamael learned men, That the Law was not a 
 T^caclfc C° venant rf Works for falvation, but it 
 fore-cited w * s % ^ e f amc covenant for nature and 
 kinds tinder which we now jtand , even 
 the Covenant of Cj race ^though more le- 
 gally difpenfed to the lewes, and it dif- 
 fers not in fub fiance from the Cove- 
 nant of Grace y but in d<?g ees fty fme 3 
 inoecommj and external/ admimflrati- 
 on fay others , th*t the Covenant of the 
 Law and Gofpel are both Covenants of 
 Cjrace^andhave a oneneffe in nature and 
 kinde, and differ only in oec&nomy , and 
 divers adminiftrations of them ; they 
 alledge £0^.1.72,74,7 J. To performe 
 the mercy promtfed to our fore-fathers, 
 to remember his holy C QVemnt 5 What 
 was that ? you fee, fay they,in verf.74. 
 
 for 
 
Of urate fo ijratl. \mj 
 
 for fubtfance the fame with ours; That 
 he would grant to us, that we being deli- 
 vered out of the hands of our enemies , 
 might feyve him without fear e in holi- 
 neffe and right eoafneffe all the dajes of 
 our life. 
 
 Now that there cannot be an iden- 
 tity and unity in fubftance, nature, and 
 kinde betweene the Law and Gofpel, i$ 
 evident, by thefe demonftrations, 
 
 tsirgum.i. Gods promifes in the 
 Law areconditionall;obedience mutt be 
 performed by Ifrael s if they expe&ed 
 the bleffingpromifed,£v^. .19. If joti 
 will obey my voice indeed and kcef my 
 Covenant, Stc.'Deut* 28. i, 2, But the 
 promifes of the Gofpel are moft free 
 and abfolute without dependence up- 
 on any condition to be performed by 
 us. God promifeth, That he will be our 
 God and we (hall be his people ; Faith it 
 felfe is not properly the condition 
 whereupon falvation is given; but 
 firft > the handthzt receives what isfree- 
 ly given, lob.i. 1 a. Secondly, thcwi- 
 dence that declares our title to fal- 
 vation, Heb, 1 1. I, i. Job* 3. \6 9 
 R*m, 5.1 « 
 
 N ArgHim 
 
175 4 pt uw given to ijraei 
 
 tAYgum.i. If the Law add Gofpel 
 were one Covenant of Grace,then the 
 inheritance fhould be by the Law ; but 
 this is comradifted by the Text , CjaL 
 3 18. For if the inheritance be of the 
 Law, it is no more of promtfe, but God 
 gate it to Abraham bj prowife; the 
 ciifpenlation of life etemall is all of 
 grace and promife, not by works at all ; 
 the Law cannot make heires, but bond 
 fervants, Gal.^%. 
 
 jirgum. 3. If the Law were given as 
 a Covenant of Grade, then the Fathers 
 under the Law, and the Faithfull under 
 the Goipel, fliouid have been faved in a 
 different way * they in a way of doing, 
 we in believing ; but it is evident that 
 there was never but one way of falva- 
 tionfince the fall, and that is, by the 
 Grace of God in Chrift, Aft. \y 
 10. 11. 
 
 Qucrc. But what kinde of Covenant 
 was the Law ? how may we look upon 
 it, as given to Ifrael? 
 
 Anfw. I conceive that the Law gi- 
 ven upon Mount Sinai, was firft an ad- 
 dttionali Covenant : fecondly, a condi* 
 tionall Covenant , for temporals in 
 
 the 
 
as an additionall Covenant, 1 75J 
 
 in the Lsnd of Cm**"* 
 
 Firft, It may fitly be called an ad- 
 ditionail fubordinate Covenant, as is 
 evident by thefe three things* 
 
 1. The Law was given to tjmel as a 
 Covenant or Tefiament , Dcut.^.ii* 
 
 2. The people were then under a 
 higher Covenant, even a Covenant of 
 Grace, when the Covenant of the 
 Law was delivered upon Mount JT/W; 
 ice <jcn. 1 7. 7, g. Gat. 3. 17. \ 8* The 
 Jewes Rood under two Teftaments 
 at the fame time, (j*h 4. 24, 25. 
 Ephcf.i.12. They were under a Go- 
 fpel Covenant , for bleffmgs fpirituall, 
 and eternity of life in heaven. 
 
 Secondly, Uuder an additionall Co- 
 venant/or temporals and long life in the 
 Land ofC** 3 ** 7 * : two Covenants were 
 in being at the fame time ; there was 
 never any Church or people under two 
 Covenants together, but that Church 
 odfrael from Mofes to the Mcffiah* 
 
 3. The Law was added to the Pro- 
 
 mife, to the Covenant of Grace, Gal. * u&^ 
 3. 19* *t was put unto , taken to , or 7 ^ g fr 
 j>ut wider the Tromife, as the * Greek ^ 
 N * word 
 
1 8 o The Lm given to ifrael 
 
 &£DoJLL) vvor( * ""P ™ 5 > the * s y^ack reades, 
 it pras added, or put tothepromife : the 
 Law was not fet up as a folitary com- 
 pleat Covenant to Itend by it felfe, 
 as it was in mans entire .nature; 
 . therefore the Law was a kinde of ad- 
 ditionall Covenant to Ifrael ; The Law 
 was given as a Covenant, and this Co- 
 venant was added to a precedent Co- 
 venant , confirmed in Chriftj Ergo^w 
 additionall Covenant. 
 
 Qnere. But how was the Law added 
 to thePromife? 
 
 r„Anf». I will cleare up this truth : 
 I. Negatively : 2, Affirmatively. 
 
 Firft, Negatively, it was added not 
 by way of identity , as cne effentiall 
 fubftantiall Covenant with that Pro- 
 nrifej no: 
 
 a. Not by way of ingrediency or 
 compofition 9 as a part of that graci- 
 ous Covenant confirmed before with 
 Abraham ; for then there would have 
 been a contrariety ., and inconfiftency in 
 the materialls of the Covenant ; one 
 part would have contradi&ed the 
 Other. 
 
 3. The Law was not added by way 
 
 of 
 
as an additiomll Covenant. \ 8 \ 
 
 of complement to make any 'addition 
 to the perfe£ion of the Promife; 
 the Gofpel was compleat as a Cove- 
 nant without the Law. 
 
 4. It was not added by way of con- 
 trariety, for then the Law would have 
 difannulled the Promife. 
 
 Secondly , Affirmatively : 1. The 
 Law was put to the Promife, by way 
 of fubicquence ; in the publication of 
 the Law > the great fundamenall Pro- 
 mife of the Gofpel is firtt declared,and 
 then the Law followes, as added to the 
 promise, Cjodfpakf all the fe words , and 
 jaidy I am Jehovah thy God: thy God 
 to pardon, fave, and fan&ifie thee ; this 
 is the fumme and fubftance of the Go- 
 fpel- Covenant, thou {hah have no other 
 Gods before me> &c. in order of publi- 
 cation, the Law was added to the Pro- 
 mife. 
 
 2 . The Law was put to the Promife^ 
 to declare that the ground and grarfd 
 motive whereupon our obedience to 
 the Law muft bee built , is conteyned 
 in the Gofpel Promife. 
 
 3. The Law was added by way of 
 
 fubordination to the Gofpel , and fub- 
 
 N 3 ferviency,, 
 
j8* The Lw a condittonall Covenant 
 
 fetvieney to the Covenant of Grace ; 
 hence 'it is, the Law is called a fubfer- 
 vient Covenant by Cameron and o- 
 thers 
 
 Secondly , The Lavv given upon 
 Mount Si*A$i was a conditional! Co- 
 venant, for tejmporall bleflings in the 
 poffeflion of ^Wrf#,wherdn God Co- 
 venanted to deale with the Israelites 
 in their temporall eftate , either for 
 temporall bleflings or temporall nai- 
 leries according to their works of obe- 
 dience to the Law of UWofes or dif- 
 obedience againft it. 
 
 I confeffe,! have formerly looked -up- 
 on the Law a* a fubfervient Covenant, 
 and fo called it as it is held forth by lear- 
 ned Cameron and others of eminency, 
 %. I grant.that it may in fome refpe<5fc 
 be called a fubfervient Covenant , or 
 rather a Covenant of fubferviency , 
 becaufethe Covenant of the Law had 
 Within its compafle a fubferviency to 
 the Promife. 
 
 5. But to fpeake of the Law pro- 
 perly, in propriety 3 and ftri$nefieof 
 cermes , according to its federall na- 
 ture/it is not lb fitly ftiled a fubfervient 
 
 Co- 
 
for temporals to Ifrael. igj 
 
 Covenant, which I thus dqmonftrate. 
 
 Firft , Becaufe fuhferviency is not 
 the; formalitity and eflentiall nature of 
 this Covenant made with Jfrael : Tor 
 firtt, if fubfervinency had been effenti- 
 all to it, then it could not have beenc 
 abolifhed as a Covenant, and (till abide 
 as fubfervient; whacfoever was eflen- 
 tiall to the old Covenant is quite done 
 away : Now they that hold the Law to 
 be a fubfervient Covenant, do affirrne, 
 thata* a Covenant it is gone, but the 
 fuhferviency of this Covenant doth ft ill 
 remaine. 
 
 Secondly, It i* granted that the Law, 
 as a fubfervient Covenant, was peculiar 
 to the Church of Ifrael under the old 
 Teftament ; and that we are delivered 
 from theLaw as it was a fubfervient co- 
 venant. Now I demand, how the Law 
 could be peculiar to the Jewesas a lub- 
 fervient covenant,w hen as itftil retains 
 its fubierviency in thefe Gofpel times. 
 
 The Law was given at firrt, to ad- 
 vance the Covenant of Grace, to make 
 it moredefirable; and in thisoffice,it k 
 no lcfle ufefull now then at firft • there- 
 tore if fublleryiency had bin the eflentiai 
 N 4 forme 
 
? 8 4 
 
 TheLw a eonditin&tt Covenant 
 
 forme, conflicting this Covenant of 
 the Law , it mult ftill have remained 
 a fubfervient covenant to us > as well 
 as it was once to IfraeL 
 
 Thirdly,Subferviency was not effen- 
 tiall to the old Covenant , becaufe it 
 was fubfervient nor as a Covenant ,but 
 as a law ; it is the property of a Law 
 todifcover fin, toaccufeandcondemne 
 for finne , and to terrifie from fin, &c. 
 therefore fubferviency could not be the 
 federall nature of the Law. 
 
 ./tfrg*w».i.There is noc a fulneffe and 
 adequation in this terme (fubfervient) 
 anfwering to the Covenant it felfe ; 
 this name doth not hold forth the na- 
 ture of this Covenant, which - Hands 
 more in conditionally of temporall 
 promifes, then in fubferviency to fpiri- 
 tuall promifes. 
 
 The Gofpel is called the Covenant 
 of Grace, and of the promife; be- 
 caufe life is freely given by meere 
 grace and promife ; the covenant of 
 nature is called the covenant of works, 
 becaufe life is therein offered to mans 
 perfonall works. 
 
 But the Law may fitly be ftiled a 
 
 conditio- 
 
for tenof orals to Ifrdel. 1S5 
 
 conditionall Covenant for temporals 3 
 becaule temporall bleffings were pro- 
 mifed , and diipenfed upon condition 
 of their obedience to the Law ; this 
 condition is often held forth. Dent. 2%. 
 1*2,3. &c. 
 
 Quere. But what was this conditio- 
 nall Covenant ? 
 
 sAnfw* It was a temporary tefia- 
 ment for temporall difpenfation , 
 wherein God promifed to Ifrael. length 
 of dayes , and plenty of earthly blef- 
 fings in the Land of C an * An > upon 
 condition of carefull confcientious obe- 
 dience to the Law of CMofct. In 
 this condithmll covenant, there be nine 
 or tenne things to be cleared up, to 
 beget a right underftanding of the 
 Law. 
 
 As firft , the good things promised 
 and difpenfed by vertue of this Co- 
 nant ; thefe were firlt, long life in the 
 land of Canaan. Secondly , temporall 
 bleflings and mercies for the filling their 
 lives with comfort and contentment, 
 fweetnefle and fatisfadtion in the pol- 
 feflion of that good Land : long life is 
 promifed in the Land of Canaan to 
 
 them 
 
1 $6 the Law a cmditionall Covenant 
 
 them that honoured their Barents j in 
 the fifth Commandement, and Dent. 
 4. 40. the children of Jfrael were 
 commanded to keep Gods \fiatmes y &c. 
 That it might goe well with them and 
 with their children after them % and that 
 they might prolong their dayes upon 
 earth, &c. We have divers expreflions 
 to thatpurpofe; (6 in Deut. 2 8. we may 
 lee variety of temporal! bleffings en- 
 gaged to them that kept this condi- 
 tional! Covenant. 
 
 As firft, preferment above all Nati- 
 ons^verf, 1. 2, Secondly > bleflings in the 
 City and field, verf.3 ♦ Thirdly ,bleflings 
 in their children, ground and catteli. 
 Fourthly, in their basket and dough. 
 Fifthly, in their commingin,and going 
 out.Sixthly, victory over their enemies., 
 verf! 7. Seventhly, plenty of goods, &c. 
 readeverf.8.to 15. 
 
 The fecond thing, is the conditi- 
 on of this Covenant of the Law, 
 and that was a carefull conftant perfor- 
 mance of all works of obedience to the 
 Law, 2);*;. 28. 1,2,3.8ft:. Levit.i6.?» 
 Jf thoti Jhalt obey diligently the voyce 
 of the Lord thy G$d> andobjerve, and 
 
 doe 
 
for temporalis to ifrael. i%7 
 
 doe all his Commandements which I 
 command t.hee this day y then the Lord 
 thy God will fa thee on high , above 
 all Nations of the earth ♦verf.s. And all 
 thefe bleffings Jhall come on thee , and 
 overtop thee , if thou obey the voyce 
 of the Lord thy God, blejfsdjhalt thou 
 be in the City % &c. This condition is 
 often repeated in this chapter, and in 
 Other places ; if jouconfcnt and obey ,; oh 
 , {kail eat the good things of the Land, 
 faith the Prophet : Obferve, i. Abun- 
 dance of bleffings in temporals, is pro- 
 mised to Ifrael in Canaan : 2. Thefe 
 promifes are conditional^ relating to 
 their obedience ; Divine dealings and 
 difpenfations towards them > in tem- 
 porall mercies 3 were fuited to their 
 a&ings towards God in way of duty; 
 this made the Law delivered on Mount 
 Sinai ; 1. A Covenant peculiar to the 
 Church of Ifrael: 2. A Covenant re- 
 ally diftinft from the covenant of na- 
 ture made with *Adam in pure nature j 
 and from the covenant of mefcy etfa- 
 bliftied with Abraham: For the recti- 
 fying of our apprehenfions about this 
 conditional! Covenant, two things muft 
 
 be 
 
x8g The Ljx> a condittonm Covenant 
 
 be remembred, Firft, that this condi- 
 tional! Covenant did not conflraine the 
 Saints to compleatneffeof perfe&ion, 
 for the communication of temporall 
 bleffings ; for then they would have 
 been bound to im.poffibiiities ; realli- 
 ty of endeavours,diligence 3 and delight 
 In a conthnt conformity to all lMo- 
 Jkicalt Laives was the condition re- 
 quired ; yea , had the people of If- 
 rael carefully performed externall 
 works of righteoufnefle , as well as 
 brought in their oblations , they 
 might have had externall mercies 
 for this life ; becaule the Jewes" 
 were under an outward Covenant 9 
 for outward mercies ; but now under 
 the Gofpel Covenant, men cannot ex- 
 pert thole externall mrrcies, upon ex- 
 ternall perfomances, as they might un - 
 der the Law ; this may help us in the 
 underftanding of many places in the 
 Old Teftarnent a as that in i £V<?,i}.2. 
 The Lord is with joh , while yee bee 
 with him\ and if yee fee-^him, he will 
 Be found of yon , and if ye forfak* him, 
 be will forfuke you : So long as the Na- 
 tion kept clofe to this conditionall Co- 
 venant, 
 
for temporals to Ifrael. 185* 
 
 venant , the Lord was with them in 
 external! prote#ion, profperity and 
 providential! mercies ; but when they 
 forfook this Covenant , God forlbok 
 them in outward difpenfations, 
 
 2. The flrength whereby the Saints 
 afted according to the law , was not . 
 communicated from that conditional! 
 Covenant given by Mofes ; but from 
 that Evangelicall Covenant given to, 
 Abraham \ix\& therefore the great Go- 
 fpel promife was fet before the Law , to 
 teach the people : I. To look beyond 
 the I aw , for ftrength to obey that 
 Law : 2. To live upon higher princi- 
 ples then the Law in their obedience: 
 3. To aft from higher provocations , 
 then promifes of the Law. 
 
 The third thing, in this conditional! 
 Covenant, is the mutuall ttipulation 
 and obligation between the parties 
 covenanting ; God engaged himielfe to 
 give them variety of temporall blef- 
 fings upon their carefull confeienticus 
 obfervation of his rules : and the peo- 
 ple engaged themfelves to he*rc and 
 doe whatsoever Cod fiou/d command 
 $hm,Dsxit,5*zj. 
 
 The 
 
i^o The Law a condtttonau Covenant 
 
 The fourth thing to be opened , is 
 why this conditiomil Covenant is cal- 
 led the old Covenant ; in Heb. 8. 1 3 » it is 
 called the old or former Covenant ; In 
 that he faith > a new Covenant y he hath 
 made void the former ; but that which 
 is out of ufe and waxeth old , is nigh 
 **Eyyve to vanijhwgor * difappearing. It is e- 
 dt*wp£* vident by comparing verf. 8.& 9. with 
 13. that this old Covenant, is the 
 Covenant given upon the Mounts 
 when Ifrael came out of £gypt,and it 
 is called old in reference to the Gofpel 
 Covenant , which was to fucceed in 
 thefe Gofpel dayes, verf. 8.9. 10. not 
 beeaufethis is thefirft, or moft ancient 
 Covenant ( as fome furmife ) for the 
 promife was in being from ^Adorns 
 dayes, and ettablifhed with Abraham 
 430 yeares before this conditiomil 
 Covenant had any exiftcnce. 
 
 It is called the old Covenant for 
 thefe reafors: Firft 3 beeaufeitwasof 
 a declining, decaying nature, drawing 
 towards an end;** waxeth oldJAtb.$*i$ 
 Secondly, it was to fuffer abolition at 
 the exhibition of the dfefsiahfin re- 
 iped of its £c&rall adminiftratioii ; 
 
 it 
 
for temporary to Tfrael. 191 
 
 it was to difappeare at the appearing 
 of the glorious Sun-rifing; this con- 
 ditionall Covenant was to vanifh at 
 the comming of the fubfiantiall Co- 
 venant,^/ 40.o.Third]y>in refpeft of 
 fucceffion of a better (ovenant and 
 more glorious difpenfations and ad- 
 miniflrations that were to take place, 
 in thefe dayes of grace ; the defe- 
 ct veneffe of this Covenant made 
 way for another ; fee Heb. 8. 7* for 
 if that * former (Covenant) hod been * e? y£p 
 blamelejfe or perfett, there would have % <&f>tm 
 been no place fought out for another. i K€ i vn tuT 
 Gualth. thus reads the words, for tf *^w7©- 
 that former had been fuch that nothing ^ 7 Q- 9 
 could have been deji red therein^ &c. piimus 
 
 Quere. But wherein did; this de- P rior * 
 ficiency of the old Covenant con- 
 fitt? 
 
 Anfw. We muft know that this old 
 Covenant was perfect in its kinde, as 
 a conditional Covenant ; but it had 
 aiot all that perfe&ion and excellency 
 which is in the new Covenant : there- 
 fore that is called a more excellent Co • 
 venant > Jlabltjhed upon more excellent 
 promifes a Htb&6. the old Covenant 
 
 was 
 
19* The Law a condittonall Covenant 
 
 was deficient in three things : i .It had 
 not ftrength enough to carry through 
 the work that it called unto ; the 
 Law engaged to deities, but conveyed 
 no ftrength in duties : 2. It had not 
 righteoutneffe enough , to cover the 
 defers and defilements of mens per- 
 formances: 3. This conditional! Co- 
 venant promifed no higher good then 
 what was poffefleab'e in the Land of 
 Can* an* 
 
 A fifth thing confiderable , is that 
 temporall bleflings were made over , 
 and difpenfed to the Jewes under the 
 Law, in a peculiar manner and meafure, 
 as never to any people or nation, but 
 they. I will clear up this in five or fix 
 particulars. 
 
 Firft> AH manner of earthly blefling* 
 were engaged, and given to the Jewes 
 by a peculiar diftinft Covenant and 
 Teftatnem; there was a Covenant 
 entred with ifrael , confifting wholy 
 and onely of temporall promifes in 
 the Land of Cawm : The Covenant 
 of the Law was once able to convey 
 temporall and long life to the Jewes , 
 though not eternall life ; but now it 
 
 cannot 
 
for temporals to Ifrael. 1^3 
 
 cannot give temporall bleflings, be- 
 caufe as a £*w»<*»Mt is made void, and 
 become * unprofitable ,as the word in the * T j ,; 
 Original imports, 2 CV.3. 11. this old ^-j. 
 Covenant cannot now profit for tern- «^ a 
 porals. 
 
 Secondly, Since the abolition of this 
 conditional Covenant , no Church or 
 Nation ever had a peculiar diftinii Co- 
 venant for earthly .bleflings; carnall 
 men doe now receive ourvvard mercies 
 by a generall providence. The Saints 
 enjoy earthly bleflings, Firft, by ver- 
 tue of their onenefie with Chrift , 
 who is Heire of all thtngs: Second* 
 ly, as an inferior branch of that bet- 
 ter Covenant : Thirdly, earthly com- 
 forts are now promifed and caft in , 
 upon the orderly feeking of righte- 
 oufnefle and life in Chrift, Matt h. 6* 
 ??• fi r fi f ee K ) ee the Kmgdome of 
 Cjod , and his rightsoftfnefle , and all 
 thefe thing* {hall be caft into y oh ; tem- 
 porall bleflings doe not now come to 
 the Saints by any peculiar diftinft 
 Covenant , as once they did to the 
 Jewes under the Law ; but they are 
 annexed to the orderly feeking of 
 O 1 ipirituals 
 
*^T ■ 
 
 fpirituals and Evangelicals; fir ft feek^ 
 fa) T&&-y e the Kingdome of Cjod and his right c* 
 7* irdy- onfneffefrz. that is , firfi make fure of 
 7* *po0 righteoufnefie and life by Chrift, and 
 
 &ic*m then neee ^ aries ^ or tfl * s life ft* 11 
 e ^ r ; beeeaft in, as the (a) Greek, and 
 v v ,, . (£) Syriackwordsim- 
 
 ^^ <p^ ao W port, they (hall be caft 
 ^^\ -Sxaat&io into fpirituals; as when 
 X you buy wares at the 
 
 {hops, paper and pack*thredareeaft in- 
 to the bargain : Fourthly ^temporals for 
 this life, are promifed to the glorious 
 life of Chriit in us ; we have a preci- 
 ous place, I Tim.^%.Godl'tntffe is pro* 
 fitable to all things, having the promife 
 of the Itfethat now is, and of that which 
 is to come : The promife of this prefenc 
 life, that is of neceffary fupplies for this 
 momentary life, is made to godlineffe, 
 to the ipiricuall work of grace,to Chriit 
 his Image formed and a&ing in us ; 
 fchriH ts called the great my fiery oi god" 
 linejje,i Tint* 3.16. and his glorious 
 likenefle put into our fpirits, is called 
 godlinejfe ; men are now under no pro- 
 miie for this prefenc life 3 untill that 
 tcw ipiricualllife be in them; it is the 
 
 glorious 
 
for temporals to Ifrael. I 195 
 
 glorious prince of life, living and dwel- 
 ling in us, that gives us title to out- 
 ward comforts for this life, and to fpi- 
 rituall bleffngs for the life to come -• 
 The old conditionall Covenant had 
 promifes for this life, but none for the 
 life to come ; but now the promifes 
 of both thefe lives , are given to god- 
 lineffe. 
 
 Thirdly , The Law given to Ifrael 
 upon Mount Stnai was a peculiar Co- 
 venant for temporals in Canaan ; if 
 we look into T)eut.2%. from verf.i. to 
 14. we fhallfinde that the premises of 
 that conditionall Covenant, were only 
 for temporall bleflings in Canaan : God 
 there promifethupon their obediencej 
 to bleffe thtm in their ground , cattle \ 
 basket y doughy with vilto-y ever their 
 enemies ; to command the bUJfwg to be 
 with them in their fiore^houjes^ and m 
 all , that they fet their hand unto* 
 verf.8. andverfe 9. he promifeth fuch 
 an abundant bleffing upon them in Ca- 
 naan, that all Nations of the earth 
 jhould fee it and bee afraid of them : 
 This is meant of temporall difpenfa* 
 tions; for fpirituall were invifible to 
 O % meere 
 
? 9 6 The Law a condiiiomii Covenant 
 
 meere heathens, verfe 1 i, hee promi- 
 ieth to make them plenteous in goods and 
 children, in come an d cattle 9 in th* Land 
 of Canaan , and verf. iz 9 to open his 
 treafnre of earthly bleffings for them; 
 and verf.i3« tofet them above all Na- 
 tions* 
 * Sec Hf Learned men that hold the Law to 
 Mtm be a fubfervient Covenant, do fay^that 
 Treaufe t h e fubfervient Covenant was temporary, 
 led "the an ^ h*A r *fp e & to Caflaan, And (jod's 
 bounds hlcjfwgs there , in obedienee to it and 
 •fChriftl- not heaven, for that was promifed(fay 
 2 n tree they) by another Covenant \ Cameron 
 d©aK. confeffeth; That by form this difference 
 is added between tlye Old and New Co- 
 venant i that whereas in either life is 
 promtfed, in the old Covenant life is pro- 
 mifed oniy to be lived in the Land of 
 Canaan \ but in the new Covenant a 
 life m heaven ; fo that this is one 
 fpecifieall difference, which they make 
 between the old and new Covenant ; 
 T-he one, pronufeth life in Canaan ; the 
 other y in heaven. Thus it is evident, 
 that the Law given to Ifrael was a 
 peculiar Covenant for temporals; 
 Eherefore wee finde fuch variety of 
 
 tern- 
 
for temporals to Ifraei. i p 7 
 
 temporall promifes in the Old Tefta- 
 ment, and but few in the New Te- 
 tfament ; this is called a better Cove* 
 nant , ejlablijhed upon better premifes , 
 Heb.8.6. It is a fpirituall gracious Co- 
 venant, made up of pirituall eternall 
 promifes; the Saints now have lefle 
 in temporals, but more in fpirituals • 
 the Tewes had fpirituall promifes of 
 grace and glory, (as hath been fhewed) 
 but they had very few in comparifon 
 of us. 
 
 Fourthly, The people of Ifraei under 
 the Law might expeft more large and 
 liberall difpenfations of earthly blef- 
 fings,then Saints under the Gofpel 
 can; the Jewes had a dirtinft Co- 
 venant and peculiar promifes for a 
 plentifull enjoyment of all temporall 
 bleflings, in a Land flowing with milke 
 and honey : as feft, God gave them 
 many promifes of long life >upon con- 
 dition of obedience, Lent. 5. ^3.7^ 
 fhall walk, in all the wayes that the Lord 
 your God commanded you 3 that ye may 
 live, und that it may be well with you 3 
 and that you may prolong your dayes in 
 the Land which je fhall poffejfc , Exod, 
 
 O 3 2CI2. 
 
jo g The Law a, conditional Covenant 
 
 20. 12. /Vw. 3.1,1. My fonforget not 
 my Law (faith God to his people) but 
 let thtne heart keepmy Commandements; 
 for length of dayes and long life , and 
 peace jhdl they adde unto thee : Se* 
 condly , plenty of rtches is promifed , 
 Deut.%%.11* and the Lord (hall ma\e 
 thee plenteous in goods y and in the fruit 
 ofthegroundy&c. Pfal.112. I.a. Hefted 
 is the man that fear eth the Lord^c. 
 -plenty and wealth jhall be in his houfe \ 
 as Montanu* reads it. Prov.g. 9.10. Ho- 
 nour the Lord with thy fubftance y and 
 with the fir ft fruits of thine encreafe ; 
 fo (hall thy barnes be filled with plen- 
 ty, &c. Prov.i 5.6. in the houfe of the 
 righteous is much treafure; yea, Dcut* 
 28. 1 2. the Lord promifeth to open 
 his good treafure of earthly bleflings 
 to them ; the heaven to give raine to 
 the Land* induefeafon, &e. and they 
 fhould lend unto many Nations, and not 
 borrow them/elves ; by the opening of 
 his treafury , God would give them 
 luch an over-pus, fuch an over -flow- 
 ing fulneffe of temporallbleflings, that 
 they (hould bee above all Nations in 
 temporals -, and lend to many lotions , 
 
for temporals to Ifrael. ip$ 
 
 if they obeyed, the commandements of 
 the Lord tw/jDeut.iS.i**!;* Third- 
 ly , The Jewes had the promife of 
 abundance of earthly things for their 
 children after them; they were comman- 
 ded to observe Cjods Jtatutes 9 that it 
 might goe well wit If them and with their 
 children after them ; in outward pro- 
 iperity there is a large promife, Tfal, 
 112.T.2. to righteous men, that their 
 feed (hall be * mighty men , great men *1!2^ * 
 upon the earth : All thefe temporal! pro- \*W2 
 mifes were performed to the righteous FTWP 
 and their feed 9 in fuch a conflant fure 1J5HI 
 way , that the Prophet "David de- 
 clareth it as a tryed truth, an experi- 
 ment colled^ed from long iobfervation, 
 that he had never feen the righteous nor 
 his feed forfaken , in temporall difpen- 
 fation$,/7^ # 37 #2 S- I have been young 
 and now am old > yet I never faw the 
 righteous forfaken ,nor his fed begging 
 bread; verf#a6. but he ts ever merct- 
 ftill and lends , his feed inheriteth the 
 bleffing. Now in thefe Gofpel times, 
 wee may fee hundreds of righteous 
 men and their feed wanting bread; 
 how often is it the cafe of the children 
 O 4 or* 
 
a o© The Law a conaitionall Covenant 
 
 of Saints to ask bread, in a ftate of po- 
 verty; they are (6 far from being migh- 
 ty men on earth , that they are often 
 miferable men in refpe& of temporals ; 
 but it is evident, that the Prophet 
 fpeakes exprefly of the times under 
 the Old Tettament, wherein tempo- 
 rail bleffings were difpenfedbya pecu- 
 liar diftinfi Covenant ; that if men 
 walked obedientially, they were fureof 
 outward bleffings for themfelves and 
 their feedalfo; the fcope and fenfe of 
 this Text (as I conceive) is this, that 
 righteous men walking by rule , .were 
 never forfaken in temporall neceflaries^ 
 but they and their feed had bread 
 enough of their own , if not abun- 
 dance ; in times of famine emugh was 
 promifed. 
 
 It was a great judgement in thofe 
 dayes for men or their children , to be 
 left fo farreas tobegge bread; it was 
 a part of that dreadfull calamity de- 
 nounced againft old Elies houfe, for the 
 iniquities of his children, 1 Sam^SzR. v. 
 That every one that was left in his 
 houfe fbould come and crouxch to the 
 PrieUfor a piece offilvcr, and a mvfeil 
 
 OJ 
 
for temporals to Ijrael. 201 
 
 cf bread, and Jboxld fay, put m* I pry 
 thee mo one of the Triefis Officer, that 
 1 may eat bread. The Jewes under 
 Law walking by rule , might expeft 
 from God long life in Canaan y and 
 plenty of all earthly comforts for them* 
 (elves , and their children. They had 
 divers promifes and a particular Co- 
 venant to pleade for the fame/P/i/.37« 
 4.11. 19. Doe good , &c* axd verily 
 thou (halt he fed ; delight thy f elf in the 
 Lord^and he Jhzllgive thee thy hearts 
 defire. 
 
 But now under the Gofpe! , Saints 
 cannot e*pe<5tthat abundance and va- 
 riety of temporals : i.Becaufe that con- 
 ditional! Covenant for temporals is 
 now abolifhed , and made unprofitable 3 
 by the comming in of a greater Co- 
 venant, Heb. 8.5. 1 £• 2. That con- 
 ditional! Covenant was never given 
 exprefly to any people or Church, 
 but the Iewifh Church, and it was to 
 continue but while the Church was in 
 her Infancy :and minority ; a vvor'diy 
 fantiuary, Heb.9. and worldly rudtmnt^ 
 Cjalath. 4. and worldly bleflings were 
 •urable to a Church in childhood 3 bur 
 
 d6w 
 
2 o t The Law a conditio nail Covenant 
 
 now the Church being grown up to a 
 riper age, we have a fpirituall Covenant, 
 fpirituall promifes, a more fpirituall 
 worfhip and adminiftrations , and a 
 greater plenitude of fpirituall blejfings 
 in heavenly f A*#g/,EpheC 1 . 5 . 
 
 Manypretious Saints in thefedayes, 
 when they ftiall look upon, andconfi- 
 der thofe many promifes of the plenti- 
 full pofleffion of all earthly bleflings, 
 which in the Old Teftament are made ; 
 to righteous men and their feed,that if 
 they walked obedientially, they fliould 
 be plenteous in goods, riches^children, 
 outward peace, and all outward enjoy- 
 ments, and that their feed after them 
 Jhould be mighty men upon earth ; and 
 then refle&ing upon their prefent con- 
 dition in temporais , fhall finde a con- 
 trary difpenfation, as namely, plenty of 
 croffes, lofles, troubles, and ftraites; 
 and oftentimes even a want of necef- 
 faries, that they and theirs are neceffi- 
 tated to ask a piece of bread and a 
 piece offilver; they may be apt there- 
 upon toqueftion their fpirituall eftate, 
 and draw ftrange conclusions againft 
 themfelves; that certainely, neither 
 
 their 
 
for temporals to Ifrael. 2 o 3 
 
 their perfons, nor pathes are pleafing to 
 God,becaufe they finde not thefe tem- 
 porall piomiies literally performed to 
 them. 
 
 Now to prevent all fuch mif-judge- 
 ingsin the Saints , and to re&ifie their 
 apprehentions about temporals ; con- 
 fider firft , that thofe temporall pro- 
 mifes of abundant bleflings in the Land 
 of Ctntian, 'Dem. 28. as they were a 
 part of that old conditionall Covenant, 
 they were peculiar to the Iewes under x 
 the Law ; for certainly, had they been 
 dire<9tly intended for the Saints in 
 thefe Gofpeldayes 3 as they were once 
 to the Iewes > there would be a reail 
 pun&uall performance thereof to us 
 in all the particulars; but- we fee by. 
 experience that the A pottles and Pri- 
 mitive Chriftians, and thoufands of 
 Saints fince, have gone through many 
 and great troubles , plenty of wants, 
 loffes and croffes 3 in outward things; 
 the Apoftle faith, that God hath chofen 
 the peore of this world , to bee rich in 
 faith. Secondly, but if thofe tempo rail 
 promifes Dent. 38. be considered as 
 a part of Gods Word , fo they were 
 
 written 
 
2 04 The Law a condhiondl Covenant 
 
 Rom if "/"""f * ™ lining, as the Apoftle 
 '/• iayes; and they teach us thefe two 
 leflons: i.That Saints walking by rule, 
 may tfill expeS a fupoly of temporals, 
 io farre as they are good for them, and 
 may ftand with conformity to their 
 glorious Head in fuffering. 2; That 
 whatsoever they enjoy in the creature 
 mall be blefied to them, and work out 
 good unto them. 
 
 Fifthly, As the promifes of tempo, 
 rals under the Gofpel are few ; fo 
 theypromife but latle in temporals to 
 the Sainrs ; fee Math.6.^\ ,32, ? 5. <Be 
 »ot care fall, faying, whatjhallwe eat , 
 or what (ball we drink , or wherewith 
 Jhall we he cloatbed? for the worldly 
 gemths (as the Syriack reads it) feek^ 
 all thefe things for themfehes • hut your 
 heavenly Father knowes that all thefe 
 things arenecefaryfiryost; but firft feek 
 ye the ktngdome of g 9 d, and all thefe 
 things /hall be caft in : What things ? 
 meat, drink, clothing, necefiaries } here 
 is no promife of abundance of great 
 things in this world ; it is given as the 
 character of the Heathens, worldly 
 Gentiles, to feek great things on earth; 
 
 we 
 
jv< wMjroTais w ijrazi. 2U) 
 
 we are allowed now , to ask no more 
 bur daily bread, food convtntent for nam 
 ture > and Nations, places, and relati- 
 ons ; ye wee are commanded , having 
 food and raymtnt , to bee contented , 
 i Tim. 5. 
 
 Sixthly, whereas in the Old Tefta- 
 ment, there was a bequeathing of 
 plenty of temporall enjoyments to the 
 obedient; now in the New Tetfament 
 there is a bequeathing of plenty of 
 troubles, turmoiles, lofles, and crofifes 
 to all that wtll live godly in Chrift 9 
 2 Tim, 3. lch.\(>. When our Saviour 
 was to leave the world, what was the 
 legacy that hee bequeaths to all his? 
 peace, in theprincc of peace , \sox.tr$ubles 
 in this xvorld-, he doth not fay, ye {ball 
 have riches, honours, and great things 
 in this worlds but in the world ye fhall 
 have troubles • mj peace I leave with 
 you, not as the world gives , &c. Yea, 
 the Lord Ckrift declares to his fol* 
 lowers a neceffity of leaving Parents, 
 Husband, Wife, Children.goods^ands, 
 houfes, yea and life too for his fake , 
 when the truth and thefe come in 
 competition. I grant indeed, that 
 
 Chrift 
 
2 o 6 Tve difference between we Law 
 
 Chriftprctniieth a hundredfold in this 
 hfe y to them that for fake all to follow htm > 
 (jMar^ 10. 29, '. o. But mark, it is a 
 hundredfeldwithfrfecmions ; this hun- 
 dredfold is not in temporals, but in 
 ipirituals, as inward peace and joy, Di- 
 vine difcoveries, and declarations of 
 divine love. 
 
 The fixth thing to be opened, is the 
 eflentiall differences between this con- 
 ditionall Covenanted the Gofpel Co- 
 venant. 
 
 jD/jf.i- They differ in their termes; 
 the conditionall Covenant fpeaks thus, 
 Doe what the Law commands and bee 
 blelied in the Land of £4*4*0; the 
 Goipel Covenant runnes thus. Believe 
 and livt for ever in Chrilt. 
 
 Diff.i* They differ in their proper 
 fruits and operations : As firfi, the Law 
 naturally begets unto bondage; the 
 Gofpel,unto freedome ; the one makes 
 bond' fervants , tne other heires and 
 free«men. Secondly.the Law reftraines 
 from disobedience* and conilraines to 
 duty by a fervifc ipirit • the Goipel 
 drawes from fin, and weetly inclines 
 to holinetle by a princely Ipirit and 
 
 Son- 
 
Son-like difpofition : Thirdly, the Law 
 given on Mount ^/Mifpeaks terror and 
 trouble to the finner; the Gofpel Co- 
 venant fpeake glorious reft and re- 
 freftiment to burthened foules. 
 
 Diff. 3. The Law and Gofpel differ 
 in their efficacy : 1. The Law difco- 
 vers fm y and condemns corruption, but 
 it cannot cover finne , nor cure cor- 
 ruption in us ; the Gofpel difpenfeth 
 pardoning mercy and purifying grace, 
 2. The Law ftri&ly prefcribes duty, 
 but conveyes no power to perfome 
 duty ; but the Gofpel gives ftrength to 
 a& what the Law commands^n a Go- 
 fpel way; the Law is weak,and the (in- 
 ner weak ; the finner cannot obferve 
 the Law, nor the Law affift the finner; 
 fczRomg.i* 
 
 Dtjf.^. They differ in the good 
 promifed; the conditionall Covenant 
 promifed length of life, and abundance 
 of earthly bJeflings in Canaan : The 
 Gofpel Covenant promifeth fpirituali- 
 ty of glorious life , in grace, and eter- 
 nity of blifie, plenitude of perfection, 
 a paradife of pureft pleafures in celefti- 
 all glory, 
 
 Dif. 
 
2 e 8 The difference between the L m \&c m 
 
 Vi]f.<>* The Gofpel Covenant hath 
 apriority in tfme, and preeminence 
 in duration; the Law was given 430 
 yeares after the promife, Gal. 3.1 7. 1 8. 
 the conditional! Covenant was tern* 
 porary, the Gofpel everlatting, Gal. 
 
 Diff.6» The Law is feminally writ- 
 ten in every mans heart, Rom. 2. but 
 there is not the leaft feed of the Go- 
 fpel in mans nature , tili it be written, 
 and revealed by Chrift. 
 
 Dijf.-;. If finners be curfed and caft 
 by the Law , they may appeale from 
 Law to Gofpel, and finde mercy • but 
 if they bscatt and condemned by the 
 Gofpel for the neglect of falvation j 
 there is noefcaping; ktHeb.t.^. from 
 jultice to mercy appeales are granted; 
 but from mercy rejected there is no 
 appeale; the fence.nce of the Gofpel 
 is far re more dreadfull then the len- 
 ience of the Law , Job. 3. Mark*i6. 
 15. 16. hee that bduveth not> is con- 
 dsinned already, that is, he is fealed up 
 under condemnation by unbeliefej 
 Divine wrath abides upon unbelievers, 
 Jokn^h^w, difbbedience againft the 
 
 Law 
 
Confent of Lm and Gofpel 20^ 
 
 Law condemns finners; but unbeliefe 
 locks them up under condemnation; 
 if condemned perfons refufe a pardon, 
 they muft needs die : Thus much of 
 the difference betweene Law and Go- 
 fpel. 
 
 Thefeventh thing, is theeonfent of 
 the Law and Gofpel. 
 
 Confent. i. Both Law and Gofpel 
 weregiveriby one gracious hand, they 
 both come to the Saints in the hand 
 of a ^Mediator, <Jal.^\ 9. Heb> 8.6. 
 
 Conf. 2. The Law and Gofpel doe 
 both intend one and the fame end , 
 which is righteoufneffe and life; they 
 are two different pathes carrying to 
 the fame end ; it is effentiall to the 
 Law to give life in entire nature; it is 
 effentiall to the Gofpel to give life in 
 mans depraved nature; the Law ju- 
 ftifies perfect men, the Gofpel jutlifies 
 finfull men : It is the Divine demon- 
 rtration that is brought in to prove the 
 Law not to be qoncrary to the pro - 
 mife,C?4/.3.2i. becaufe the Law of it 
 felfe hath an aptneffe and ability to 
 juftifietiie doers thereof, in entire na- 
 ture,^ the Gofpel to julHfie believers ; 
 P Is 
 
2 1 o Confent tf\L aw and Gaff el. 
 
 Is the L4P then againfi the prcmifef of 
 
 (jod ? (jod forbid ; for if there had keen 
 
 a Law given , which could have given 
 
 life y verely righteoufneffe fkould have 
 
 s ; y beene by the Law; andthe doers of the 
 
 fter Keyl Law jhall bee juftified ; If Adam had 
 
 Ttoids lear- corj&iwed in all things commanded in 
 
 ncd Trad the Law, the Law of it felfe would 
 
 of the ufe h*vf given righteoufne& and life eter- 
 
 ottheiaw, na jj t0 j^ m ^ h^ ; n t fa t terreftriail 
 
 Paradife on earth ; as now the Gofpel 
 raifeth finners to righteoufneffe and 
 life eternall, in that celeftiall Paradife, 
 which is above; mans finne hath made 
 the taw unpaffable as a way of life; 
 2»d unpoffible as a Covenant of life. 
 
 Conf g • The r igh teoufneffe that the 
 Qofpel reveales and reaches out to u% 3 
 is the righteoufneffe of the Law ma- 
 terially; it is the righteoufnefle of the 
 Law fulfilled by Chrift ; not a perfo- 
 nall righteoufneffe ; it is the obedi- 
 ence of the Surety , whereby finners 
 are maderighteous^^^^.l hat righte- 
 oufnefle whereby we are juttified be- 
 fore God, mutt bee legally in the 
 Surety in. the utmoft latitude and ion. 
 gijtude of legal! perfe&ion ; it is a 
 
 righte- 
 
Confent ofL aw a&d Go [pel. z i i 
 
 righteou&eff&of the Law materially; 
 though not a righteouffeeffe out of the 
 Law, nor formally by the LWyPbil.^ 
 $. R*m.%.q.^.&iQ.q. it is rhe corn- 
 pleat righreoufftefle of the Suxne of 
 rightconfnefic, performed in our ftead, 
 that is our righceoufneffe before God. 
 
 Cwf.q. Both Law and Gofpel re- 
 quire a fpirituall univerfaJl obedience, 
 and holineffe ; J he grace of God which 
 bring* fzlvation , &c+ teacheth us tt 
 live foberky y righteoufiy And godly , as 
 the Law prefcnbes,7/j>.a.ii*i2. The 
 Law prefleth obedience , as the*efFe& 
 and confequent of Gofpel redemption, 
 Exod.ie. 1,2,3. The Gofpel calls for 
 obedience, and walking in Gods fta- 
 tutes, as the end of Gofpel regenerati- 
 on, Ezxch. 1 1. 1 9* 20. Thus much for 
 theconfent of Law and Gofpel* 
 
 The eighth thing to be made out, is 
 the principality and prerogative of the 
 Gofpel above the Law o^LMofes; there 
 is a glory given to the Law, 2 O.3. 
 buuhe Gofpel, like the Sunne in the 
 Firmament,exceeds in glory : i f There 
 was a manifeftation of glorious Ma- 
 jefty, and mercy, wifttome, and purity, 
 P %: I* 
 
21% The Gojpels glory 
 
 in the publication of the Law * 2. The 
 literall knowledge of the Law was glo- 
 rious among the Iewes, both in their 
 own valuations of themfelves, and in 
 elVimation of the Nations round a- 
 bout. 
 n , But the Gofpel hath a fuper-emi- 
 
 nence of neney , and iuper-excellency or glory, 
 the Go- in divers refpe&s. 
 fpcL Preh. 1. The Gofpel is full of the 
 
 fpirit of glory ; it is filled the mimftry 
 of the fpirit, the Law was the mini- 
 fir ation of the Utter \ written and graven 
 infldneS) 2 Cor. 5.7. All the know- 
 ledge that the Law difpenfeth , pro- 
 duceth noreall change in mens hearts; 
 but leaves their hearts as hard and un- 
 y eilding as the tables of ftone on which 
 the Law was written , which flill re- 
 mained flones .* but there is fpirit and 
 life in the Gofpel : Firft, it is called Spi- 
 rit > as the Law is called ftefh ; the Spirit 
 quickpeth, 2 C or *V Gal.^. Secondly, the 
 Gofpel is called the miniflration of the 
 Spirit y i Cor.^$. The Spirit of glory 
 is received by the miniftry of the 
 Gofpel, and not by the Law,^*/. 3.2. 
 The Spirit works mightily and mar- 
 
 v^lloufly 
 
above the Law. 213 
 
 velloufly upon the fpirit, for the re- 
 newing, rayfing, rectifying, reforming 
 and refrefhing onr fpiritsby the Go- 
 fpel 5 there is abundance of Spirit goes 
 along with Gofpel truths. 
 
 Preh.%. The Gofpel is full of glo- 
 rious power; the Law weakj Rom.%.^. 
 the more Spirit is in any thing \ the 
 more ftrength. 
 
 i. The Gofpel hath a finne-remit- 
 ting, acquitting vertue: Firft, it is the 
 promulgation of free and full pardon 
 of the mod prodigious pollutions and 
 prevarications to believing repenting 
 fmner$,Efay i.i6;i7,i8. Efiyrf.?,*. 
 Secondly., the Gofpel declares and dif- 
 penfeth an infinite everlafting righte- 
 oufneffe,the righteoufnefle of Jehovah, 
 God-man, which alone is all-fufficient 
 to acquit finne-guilty foules, and to 
 make them accepted before Gods Tri- 
 bunall. It is the furpafling glory of the 
 Gofpel, that it brings in fuch a glori- 
 ous righteoufnefle, which is able by it* 
 merit to fatisfie the demands of Iu- 
 ftice and Law to the utmoft mite, and 
 to give in fweet fatisfaftion and fup- 
 port to confeience, notwithftanding 
 P 3 the 
 
2*4 fyc? UQ JP J &' V 
 
 the utmoft rigor of the Law ; there- 
 fore the Gofpel is called the mhriftr*- 
 tion of rtghteottfneffe > % Cor* £ 9- the 
 Law is called the wtmttrkrim of cm^ 
 demnation^ztf*$. The Law concludes 
 men under fintie, and condemnes them 
 for finne ; it difcovers mifery without 
 a remedy, it paflfeth fentence with- 
 out mercy. Now it is more glorious 
 to pardon then to condertan, to fave 
 then to deftroy.; ft is the glory of a 
 man to pajfe over An effencc in n brother, 
 Prov.%9. it is the heigth of Gods glo- 
 ry to pafie by offences in finners; par- 
 doning mercy is called the riches df 
 his glory, Rom* 9.23* If the Law bee 
 glorious in fentencing, how exceeding 
 ^ » glorious is the Gofpel in faving ? mark 
 no*\es> ^at Divine inference, a C^r.3. 9. If the 
 P* ** winiftration of condemnation be glorious, 
 f^°^ vei mu ch more doth the mintftmim of 
 
 t i*™' r *&hteou[neffe exceede in glory* 
 Fi« fJr 2# The Gq ^ hath a tmrtfemfag 
 
 ** t0 ™'«' power, it metamorphofeth men and 
 •^*W« vvomen, it puts another fpirit into 
 their fpirits, and puts them into ano- 
 ther world 5 the Gofpel cbangeth men 
 into the glorious Image of God ; this 
 
 is 
 
stove the Law. 
 
 is fvVcctly held forth, ^ Cor. 3.1 g. Wee 
 all as in a gUjfe beholding the glury of 
 Cjod 3 are transformed imo his linage 
 by the Spirit of the Lord: Obferve, 
 firft,the Gofpel is a discovering glafle, 
 ic lets before us the glory of Gods 
 grace and mercy in Chrift ; the dif- 
 covery of Gods glorious mercy and 
 love, is the Icope of the Gofpel : Se- 
 condly, it is a transforming beautify- 
 ing glafle; this cleare chriftall glafle 
 hath a changing vertue, to make beau- 
 tiftill; it takes away the deformities of 
 the foule, and puts a new face of beau- 
 ty and brightnefle, grace and glory up- 
 on our fpiritsj it makes the blaekeft 
 foules beautifull, foules that are as black 
 as hell, to be /*/><? as the Sm> through 
 the Sun of righteoufneffe j Oh ! whit 
 would not proud perfbns give for a 
 beautifying glafle! The Law is a 
 difcovering glafle , it prefents the de- 
 formities and defilements of metis 
 foules, but it cannot trans forme theta 
 into glory; this is the peculiar prero- 
 gative of the Gofpsl ; nothing can 
 really reforme and renue us , but the 
 Gofpel accompanied with the glorious 
 P 4 Spirit; 
 
 "5 
 
21 6 The glory of we Go/pel 
 
 Spirit : Thirdly, the glory of Gods 
 grace and goodneflfe prefented in this 
 glaffe is the great transforming change- 
 ing obje6fc ; We all as in a glaffe be- 
 holding the glory of God are changed, 
 from glory to glory ; that is, from one 
 degree of glorious grace unto another; 
 grace is glory begun, and glory is grace 
 perfed^ed. Fourthly, the fpirit of glory 
 by prefenting the glory of God, in the 
 glorious Gofpel, begets this glorious 
 change in us ; the all glorious Spirit 
 fills us vvith glory* through this glori- 
 ous glaffe; therefore the Gofpel is 
 called the ministry of the fpirit ; be- 
 caufethe Spirit of grace goes with the 
 do&rine of grace in the production of 
 grace. The Gofpel which is the pro- 
 _, T muleation of grace, makes men era - 
 
 The Law . o & > . b . 
 
 neveu con- C10us » DOt the Law ; the glorious Spirit 
 
 verts a of God conveyes grace by the Gofpel; 
 
 man, faith therefore the Gofpel is called the 
 
 Dr SibSy kingdome of God ; becaufe by the di- 
 
 ollCor * 8, fpenfationof Evangelicall truths, the 
 
 9 * P** 4 * Kingdome of God comes into our 
 
 fpirits, thereby the King of glory ere&s 
 
 his fpiritnall Kingdome in our hearts. 
 
 It is called the Kingdome of heaven ; 
 
 becaufe 
 
avove wt haw. 2 1 7 
 
 becaufe thereby heaven is let down 
 into our foules, and our fou!es lifted 
 up to converfe in heaven. 
 
 In the preaching of the Gofpel the 
 Law is fo written and engraven in the 
 heart , that it changeth the very frame 
 of our hearts; it turnes hearts of Hone 
 into hearts of flefh ; it works fuch an 
 apparent change as is vifible to our 
 ielves and others, 2CV.3.2. 3. theC*- 
 rinthiant are faid to be an Epiftle writ- 
 ten, mt with inke , or dead letters, but 
 with the Spirit of the living Cjod. The 
 Law was written with dead Letters in 
 dead Tables offtone, which dead wri- 
 ting never altered the nature of the 
 ftones, to (hew that the Law finds the 
 heart tfony, and fo leaves it, without 
 any change ; but that living writing 
 that the Gofpel brings into the foule, 
 makes fuch a mighty and manifert al- 
 terations in the whole man, that the 
 internall writing in the Tables of mens 
 hearts is known and read of all men 
 that have feeing eyes, 3 ^r.3.2. 3. s the 
 Gofpels impreflion within begets a 
 reall expreflion without, in their vifible 
 conversions ; that holinefie which is 
 
engraven upon their words and works, 
 fpeaks out that fpirituall writing of 
 Chrift that is intheir fpiriw, and them- 
 felves to be the Epiftle of Chrift. 
 
 Objett. But the Law is faid to con- 
 vert fbules, PfnLi^q. the Law ofCjoi 
 is pcrfe&yCenvcrttng the fouic* 
 
 Avfa.i. It is evident from, 2 C 0T 'l* 
 tiSJ$i*f& that it is the Gofpel that 
 quickens and converts men , not the 
 Law engraven in (tones, which is but a 
 killing, condemning lettter. 
 
 2. The fpirit of truth cannot fpeak 
 contradi&ions; therefore the Law that 
 this Textfpeakesof,isr^Z,^»^«/>6, 
 the do&rine and declaration of grace, 
 andfo theOriginalll fignifies,P/*/.i9,7* 
 
 xt?aa rqrtoo nn^nn nw mm 
 
 * Heb. The doUrine , decoration ^ or word 
 T—TNntf Jehovah is perfeB y converting 
 
 Chaid. t h e f eH [ € . The Arabick tranflation 
 
 j^W 1 reads it, by it thou convene fi faults: 
 
 Z^w^for converfion is the proper work 
 
 Arabi. k of omnipotency by the word. The 
 nawiword * tor ah ufed in Pfol.19* in the 
 
 Doetrma, inftruftio , difpofitio , lex vcl verbum dd, 
 vide Schmltr & Bttxterj; pj^pj doom, often Jir, indi- 
 cavit, fignificavit, &c. 
 
 foure 
 
afovt the Law. 219 
 
 (cure Orientall tongues, fignifies moft 
 properly and primarily do&rine or 
 word of God ; as the learned in thole 
 tongues obferve. 
 
 3. The Gofpel hath a finne-de- 
 ftroying power; it is the fliarpe/nW 
 of the fptrity Eph.6. that cuts down our 
 finfull corruptions* and flayes the old 
 man in us; the Law flayes the (inner, 
 but cannot flay thefinne 5 the Gofpel 
 faves the (inner j but kills the finne : 
 2. This is that mighty fpirituall wea- 
 pon , that calts down the ftrong holds 
 of fmne and Satan of felfe-righteouf- 
 neffe: 2 Cor. 10.4. $r. 
 
 4. There is a foule-fblacing fup- 
 porting vertue in the Gofpel • it makes 
 glad the heart by its glad tidings , 
 Pfal.\g.%. the Law terrifies and trou- 
 bles the confeience by its threats and 
 charges, 
 
 Treh.]. The Gofpel is full of glori- 
 ous life; it hath a fouleraifing, a 
 foule- reviving vertue ; it is the mini- 
 ftry of life; for xhzfpirit, that is the 
 Golpel quicken^ tCtr. 3. tf. we muft 
 not think that the Gofpel hath any 
 power in it felfe to change or quicken 
 
 the 
 
an** jl vc gwry of tpc^ojpeir 
 
 she 5wte r buc it is the outward meanes> 
 whereby the all-powerfull ipiric in- 
 fitieth life into the foule ; there is a 
 mighty power goeth along with the 
 aainiftry of the Gofpel, whereby poore 
 dead ibules are raifed from death to 
 life. The Law is the miniftry of death; 
 firltV it kills finners, paffeth a fentence 
 of death upon jh&a 9 Rom:j. Second- 
 ly 3 having flaine mep, it leaves them 
 dead ., it can neither difoover nor di- 
 ligence life unto them) the Law can- 
 not put life into a dead foule, as the 
 
 '*Eti~%J&- VVGr ^ * n l ^ e Originall fignifies, G *l. 3.21 
 / *>~ J jxf or tf there had been a Law given, that 
 
 * J& '- hadbeen* able tomtke alivsorcfuickeni 
 
 *& t? ^ * S C ^ e ^ me W ° r ^ U ^ W 0t ^ eE: 
 
 ? ^°" places , for the raifing of dead bodies, 
 
 ******** and dead foules to life againe, 1 C or * 
 
 1 1+12 Ephef. 2. 4, 5. ]oh* 6.6 j« and 
 
 JL%aa t thus the word is rendered in the t Sy- 
 
 ^^^rfack tranflation j which is the belt of 
 
 Vikir. m tranflations. 
 
 vifcvir.in CU**2^ [Go* **a*&0» Jul*} 
 
 «H*iir, The Law cannot bring finners to 
 
 life ; CWofes did not bring Ifraelinto 
 Caman>bv& Jefus oxjojbuah^ this was 
 typical!* Preh. 
 
above the Law, H-3.& 
 
 Trek. 4. The Gofpel hath a fur- 
 pafling glory in refped of prehemi- 
 nency and perpetuity, 2 Cor. 3. n. t$ 
 the old Covenant which is done away ^ 
 were glorious ; how much more glorious 
 is the new Covenant tb«t rematnes? If 
 that which is made unprofitable , were 
 glorious, &c. the Covenant of the Law 
 was made old by the comming in of 
 the new Covenant, Heb. 8. and by it 
 removed as a thing grown weak and 
 fhaken,7&£. 12. but the Gofpel Co- 
 venant is perpetuall, it abides forever 
 it can never be fhaken j it is called 
 the everlafiing Cjofpel, Revel. 1 4. a Co- 
 venant of eternity y Gen. 17. J. 
 
 <Preh.f. The Gofpel hath the pre- 
 heminence above the Law of CMofes^ 
 in precioufneffe, plainneffe 3 and perfpi- 
 cuity of doSrine , and difpenfations,, 
 zCor.^.xi.WeufeplaiHneJfeoffpeecht&c* 
 There was much obfcurity, darkneflc, 
 and difficulty in the Law, andminiftry 
 ofMofes\ Divine myfteries were vailed: 
 The Gofpel hath a tranfcendent ftir- 
 pafling excellency in three or foure 
 xefpe&s , expreffcd in 2 for* 3* verC 
 J3.14.i5. 
 
 i.The 
 
222 / nt giory o/ we uojpei 
 
 f. The Law of UWofes was full 
 of terror to firmer* ; it chargeth finne 
 upon the confcience , condemnes for 
 finne, and. fills the foule with trouble 
 and trembling, amazement and afto- 
 nifhment from finne apprehended ; the 
 glory and light that fhone in thernini- 
 itry of Mofa, was fo dazling, and a- 
 maz.ing,that the people were not able 
 to ftand before Mofcs , nor ftedfaftlj 
 u behold his face: There was no be- 
 holding the face of LMofes without a 
 vaile ; and therefore he put a vatic or 
 covering upon bis face y Exod. 34. 33. 
 This was typicall^ held forth this Go- 
 fpel myfterie, that the face of the Law 
 is dreadfully inafpeSible without a 
 vaite; finners cannot look upon the 
 face of the Law without a covering * 
 as without a vaile the people cpuld 
 not heare nor behold Mofis; therefore 
 R. Menachem here obferves , how the 
 former Ancte/us oflfracl, at the read- 
 ingofthe BooJ^of the Law fovcredtheir 
 faces avdfaid, hee that he ares from 
 the mouth of the Reader, is as he that 
 keareth fram the mouth of Mofcs : So 
 unleffe the Law of Mofcs be railed f 
 
 hath 
 
above the Law. 22 j 
 
 hath 2& it were a new face upon it, 
 that is , the covering mtrcj feat (as it 
 is called it) the Hebrew ) the righte- 
 oufneffe the Me fiasco interpole be- 
 tween Divine Iuftiee > and the charge 
 of the L aw ; fi nners are not able to ft and 
 before the Law , nor to behold the 
 face thereof, and live ; the Law flayeth 
 the finner that looks upon its face 
 without this glorious covering; the 
 righteoufneffe of Chrift tnuft be put 
 upon the face of Mofes, to cover the 
 charge and accufation of the Law i or 
 elfe there is no communing with nor 
 comming neare Mofes. 
 
 2. The Law and tniniftery of Mofes 
 was full of obfcurity , the "children of 
 Jjrael could not fee to the end of that 
 which is done away : that is, they could 
 not difcerne the full drift , fccpe and 
 meaning of Mofaicalladminiftrations; 
 the myfteries of the Mefsias were 
 vailed under Mofatcall Rites and ru- 
 diments ; there was as it were a vaile 
 put upon the face of all Gofpel my- 
 fteries,- myfteries were wrapt up In 
 myfteries • the eternal! myfteries of 
 the Mefsias lay hid under the externall 
 
 my- 
 
2 ?4 The glory of the Gofpel 
 
 tnyflcries of Mofes i until] the appea- 
 rance of the glorious Sun-rifing: i. Par- 
 don of finne was vailed under propitia- 
 tory Sacrifices , and fprinklings with 
 blood : 2. San£tification under walk- 
 ings with water, &c. 
 
 ;• As there was an externall vaile 
 upon Evangelicall myfteries • fo there 
 was an internall vaile upon the hearts 
 of the Jevves ; a vaile of blindncffe is 
 over their minds, as is evident to this 
 day ; they ftill dote upon Mefes and re- 
 jeft the Mefsias ; they cleave to Mo- 
 laical 1 fliadowes , and leave the maine 
 fubftance Chrift crucified. 
 
 But now the fuper- excellency of 
 the Gofpel fhines forth in thefe privi. 
 ledges: Firft, the light thereof is full 
 of comfort and fvveetnefle j the grace 
 of the Gofpel doth not terrifie for fin, 
 bur triumph over finne. 
 
 Secondly, It is full of clearnefle, and 
 plaineffe, evidence, anddemonftration ; 
 i .The Gofpel hath a gJorious perfpi- 
 cuity and plainefie in it felfe: it carries 
 a Divine light with it, which manifefts 
 the mylieries that are in it :. a. The 
 Gofpel opens the myfteries of the Law; 
 
 it 
 
afove the Law. 215 
 
 it prefcnts with all poffiblc plaineffe , 
 what was the true proper end and 
 meaning of Mofes in all eeremoniall 
 types and figures ; we now mtb open 
 face behold divine my fteries, not under 
 vailes, 1 Cor. 3.18, 
 
 1 Thirdly, It fills the confeience with 
 confidence and boldnefle in the conftant 
 contemplation of the higheft myfterie $; 
 Saints may now with much liberty of 
 Spirit behold the glory of God (Li- 
 ning in the Gofpel, whereas the 
 Jewes could not behold the glory of 
 Mofes. 
 
 Fourthly, The Gofpel changeth the 
 very frame of our hearts , it formeth the 
 glorious likenefle of Chrift in us, and 
 transformeth us from one degree of 
 glory to another, by that mighty Spirit 
 of glory , who puts forth his glorious 
 power by the glorious Gofpel, 2 Cor.%. 
 i7.i8» theminiftry of Mofes was in- 
 effe&uall , it wrought no fpirituall 
 change ; men remained unrenewed 
 though Mofes were read daily* 
 
 Preh.6. The Gofpel hath a prehe • 
 
 minence above the Law, in refpeft of 
 
 facility and lightnefle ; the yoke of the 
 
 Q_ Gofpel 
 
Gofpeliseafieandpleafant, in compa- 
 nion of the yoak , i . of the tnorall 
 Law, a. of the Ceremonall Law ; 
 Firft^the morall Law as it comes to all 
 unbelievers is an iron yoke, an unfup- 
 portable burthen; It exads a perfo- 
 nall perfe&ion of obedience from unbe- 
 lievers ; they fe are under the charge and 
 rigor of the Law as a Covenant .of 
 works till they come over to a Savi- 
 our; the Law fpeaks to fuch in this 
 dreadfull language ; o^ferve the Law 
 and live ; tranfgreffe the Law and die; 
 they are bound to' doe all, and yet can 
 doe nothing a talh 
 
 A perfeft perfbnall performance of 
 the Law is a yoke unfufferable to the 
 ftrongeft Saints; it is a yoak that 
 neither Abraham > nor LMofes, "David 
 or Daniel, Peter or /W,neither Patri- 
 arches no Apoftles, were ever able to 
 beare,asisconfefled, Att$\$.io. Se- 
 condly, The Law gives no power to 
 performe the loweft duty : Thirdly, It 
 difcovers no pardon or propitiation 
 for the leaft finne $ the voice of the 
 Law to finners, is deadly, the fonle that 
 
 [wncthitfballdit* 
 
 But 
 
d&ove tne L,aw. 227 
 
 But the fervice that the Go- 
 fpel requires of the Saints, is a de- 
 lightfull yoak, a light burthen, as 
 Chrift declares, CMatth. 11. 30. my 
 yoak^ is eafie , and my burthen is 
 light; the obedience that the Go- 
 fpel calls for frcm the Saints , is eafie, 
 delightfully and defiiable in thefcie* 
 fpefts. 
 
 Firft, The Gofpel promifeth and 
 gives whatfoeyer it prefcribeth ; look 
 whatfoever God requires of his by 
 way of duty, hee hath protnifed to 
 give them in lutable fupplies of fu* 
 per-naturall ability j As for inftance, 
 Firft,he calls for a fpirituall obedience 
 to all his commands j and he promileth 
 to 'write his Lawes in the hearts of 
 his people, to make them able to rval^ 
 in his'ftatutes, Heb. 8.9,10* Ezek,n« 
 19,20. and chap.36. Secondly, as the 
 Lord requires newnefie and onenefle 
 of heart ; fo he promileth to give this 
 onenefle, and newneffe of heart, Ezek* 
 1 1. 1 9. Thirdly, as he commands us to 
 repent, to mortifie finne ; fo hee 
 hath fent his Sonne to give repentance; 
 and he hath protnifed , to ftddne our 
 
iniquities* for u$>LMicab.j. i g 9 Fourth- 
 ly , God commands us , to lov him 
 with all our heart ; and he promifeth 
 to circumcife our hearts that we may 
 love him, with all our heart s Deut. 30. 
 Fifthly, he cals for a fpirituall know- 
 ledge of God, in Chrift ; and he hath 
 given his promife that all hisjhall be 
 taught of the Lord , and hnaw him 
 from the greatest to the leafl. 
 
 Secondly ,Under the Gofpel, fincerc 
 defiresand reallrefolutions, have their 
 acceptance and reward ; whatfoever 
 good the Saints doe unfainedly purpofe 
 and defire to do \ Gods accepts and ac- 
 counts of it as done by them, and ac- 
 cordingly rewards it. I will give you 
 three evident proofes, Heb. 11.17. by 
 faith Abraham when he was trjed, ejfe- 
 redup Ifaac, W he that had received the 
 promifes offered up his only begotten fon; 
 it is exprefly affirmed in the Text, that 
 •Abraham did offer up Ifaac , yet we 
 know he did not a&ually doe it, but 
 intentionally ; Ifaac was not flaine, 
 but Abrahams purpofe was to doe it, 
 and God reckons it as done ; David 
 had a purpofe to build an houfe for 
 
 God, 
 
above the Law. 219 
 
 for God ; the Lord commends'and re- 
 wards thispurpofe of his , as if it had 
 been really a<fted by him ; faith he, 
 thou doefi wcll> in that it was in thine 
 A*^,c^.andthereupnpromifeth , to 
 iuild him an houfe , 2 Sam.j. fo Pftl. 
 Jl» Ifaid> I will eonfeffe my ftnne to the 
 Lord, and thou fir gave ft the iniquity of 
 my fault : David had no fooner fincer- 
 ly refolved upon confeffion but his 
 finne was remitted ; The Gofpel often 
 accepts of affe&ions for aftions , en- 
 deavour for the deed : It is a com- 
 fortable truth y God looks more to 
 what his people doe in truth defire, 
 and ftrive to bee in his wayes, then 
 what they can here attaine unto; 
 There is an unlimitted largeneffe and 
 latitude of holy defires in gracious per - 
 fons ; their defires are as large as the 
 Law ; they mount up to the top of 
 heavenly perfe&ion; they defire to 
 doe the will of God on earth , as it is 
 done in heaven • their performances, 
 by divine grace are many , their en- 
 deavours more, but their defires in- 
 finite and endlefle : God beholds in 
 all his, a conftant ftriving after plenary 
 Q3 perfe&ion, 
 
330 The Glory of the Gofpel 
 
 perfe&ion , in the tnid'lt of all their 
 imperfections. 
 
 Thirdly , Truth of heart goes for 
 per e&ion under the Gofpd; it is 
 evident v that upright men, righteous, 
 and perfect men, are termes equivo- 
 lent, in the Scripture phraie expreflFng 
 one and the fame thi g, PfaL '7»37# 
 Aiarke the per feci and behold the up* 
 right man y Vfo\ 32. n. rejoyce in the 
 Lord ye righteous, and fhout for joy \ all 
 yee that are upright in he*rt,Pia\.9j» 
 light is /own for the righteous, and 
 gladnejje for them that are upright in 
 heart, Phil. 3; as many as are perfett, 
 let them be thus minded ; This perfecti- 
 on is purity of fpirit , and reality of 
 endeavours after ecmpleat perfe&ion, 
 lob 1 • God calls lob a perfett and up* 
 rght man; hee looks upon all the 
 faithfull as perfect: 1. As they ftand 
 in Chrirt : 2. In extention of de- 
 ftres. 
 
 Fourthly ,The leaft fpirituall good is 
 accepted and rewarded under the Go- 
 ipeland many failings part by and par- 
 doned through Chriit; Under the Law, 
 abundances good is lott under the leaft 
 
 eviilj 
 
above the Lav. 22* 
 
 cvill; the Law pronounceth a moft un« 
 mitigablecurfe,and dreadful fentenceof 
 condemnation, upon the fmalleftfwar- 
 ving from Gods will revealed , Gal. 3, 
 10. Suppofe it were poflible for men 
 to keep the Law compleatly , for a 
 hundred yeares together : if at laft they 
 (hould faile and offend, but in one wry 
 thought, all that good they have done 
 is forgotteij by the Law, themfelves, 
 and all their righteoufneffe utterly loft; 
 the Law eafts a man, for the leaft de- 
 dining from the rule< 
 
 But under the Gofpel , a number of 
 defers in the Saints, "and defilements 
 in their duties, are mercifully covered; 
 two mites are gracioufly approved, Lnk. 
 21.2,3* sAcup of cold water given to a 
 Saint, royally rewarded^ man is accep- 
 ted according to what he hath, &e. If 
 there befirfi a willing mind : and in fome 
 cafes, the will accepted for the deed ; 
 we have a precious ptom\fe,Mal 9 $ 9 i j. > 
 And they ]h all be to me > faith the Lord 
 of hojis in that day % &c. for a treafure, 
 or for jewels % and \ 1 will fi are them ^ at 
 a man fpareth his own fonne- that fir- 
 <yeth]oim\ Obferve,the Saints ate Gods 
 Qj. peculiar 
 
Tji The glory of the Gofpel 
 
 peculiar treafure, his precious jewels, 
 his own proper goods, as they are 
 rfyXO * here ftiled ; firft , the Hebrew word 
 pcculium, * fegnlUh\ fignifies any thing that is 
 proprium, mo ft precious j rare , and marvellous 
 fingulare jeare; t h a t which Kines ufe to lay 
 
 facukatcs^P *« their Trc^WCS ; M WC TOY lCC, 
 
 reschaia. I Chron^g^. s^/*/. 2. 8.9, This kind 
 of moft precious things < the Greeks 
 
 t K«/un- ea ^ t kif»di*> becaufe they are laid 
 
 ma Pifca.up an cl kept in Treafures. 
 
 tor in pf. *• As it fignifies the peculiar Trea- 
 
 jjr.4. fure of Kings, fo alfo ones own pro- 
 per goods, that he loves and keeps 
 in ftore for fpeciall ufe. 
 
 3. This word fignifies m fpeciall, a 
 certaine kinde of ornament in which 
 three moft precious jewels are inclofed, 
 in a triangular forme, and St Tavl 
 
 * Ileei* ren ^ ers *J in the Greek * perioufiov, 
 
 §v<nov ^ at l$ > m0 ^ ^eare, and precious riches 
 
 Mollcrus that we treafure up, 
 
 in Pfrlm; This word fegullah is ufed, Pfal. 
 
 z 3f ** I35.4« the Lord hath chofen and fet 
 apart Jacob for himfelfe , and Ifrael 
 for his peculiar treafure. 
 
 Firft , The people of God are the 
 peculiap treafure of the King of Kings, 
 
 great 
 
above we l,w. 253 
 
 great Kings have their peculiar Trea- 
 sure , there is nothing in this world, 
 that God hath felefted.and fet apart for 
 his peculiar treafure, but his precious 
 people; he doth not account the earth 
 with all its fulneffe, to be his peculiar 
 riches and treafure. Thepoffeffionsand 
 glorious things of this world he often 
 gives to his enemies ; God doth not 
 reckon the earth good enough to be 
 his own peculiar treafure ; nor great 
 enough , to be his peoples treafure 5 
 himfelfe is their treafure ; the Scrip- 
 ture mentions two treafures, that the 
 great God hath • his mercy to his 
 people > and the people of his mercy ; 
 mercy is Gods peculiar riches and trea- 
 fure in heaven ; his people are his pe- 
 culiar riches and treafure on earth. 
 
 Secondly, God exercifeth much 
 fparing 5 pardoning mercy towards his 
 people; he fpares.and pittiesthem as 
 a tender true hearted Father fpareth 
 and pittieth his fon that ferveth him 1 
 the Apottle faith , Rom. 8. that God 
 fpared not his ow* fonne , but gave him 
 to death for us; but he will fpare his 
 people ; hee fpared not Chritt from 
 
 fuffering, 
 
fuffering, that he might fpare his peo- 
 ple in a way of companion ; marke,' 
 God fpares and pities his children, 
 as a man fpares and pities a fonne , 
 not a fervant ; as a man fpares a fonne 
 that ferveshim,not a rebellious child. 
 There be three things, wherein a Fa- 
 thers pity and kindnefle ftiewes it 
 felfe, unto an ©bedient fonne. * 
 
 i. Hee fpares him in point offer- 
 vice ; he paffeth by , and beares with 
 many flips and weaknefles> when hee 
 feeth a willingneffe in his child , to 
 perform fervice to the utmoft of his 
 ftrength ; thus our heavenly Father is 
 pleated to pardon, and paffe by many 
 infirmities and faylings in his people ; 
 when the bent of their heart is for 
 God, and his wayes. We finde that 
 King Jchofhaphat had many great flips 
 and mif-carriages : As firft, he joyned 
 himfelfe in friend&ip with ^ibab , 
 a Chren, 18.3. Secondhand went to 
 battle with him, againft RamothCjU 
 Uad ; notwithftanding the Lord had 
 declared the contrary by LMtcaiah , 
 2 Chon, 18. 37, 28. Thirdly, after he 
 had beene reproved for it by the Pro* 
 
 phet 
 
phet lebuy 2 Chron. ig. yet he made 
 friendship with ss4haz,iab, iChron.\o. 
 25. Fourthly, hee married his fonne 
 Ichor am to A hubs daughter , 1 Chron* 
 21.6. Yet the Lord elteemes of le- 
 hojhaphtt, as a good man all hisdayes ; 
 he turned not afide from doing that 
 which was right in the eyes of the 
 Lordy l King.22.43. lehojbapbats heart 
 was fineerelyfet forGodinthemaine, 
 iChren. I ^.and it is recorded of him, 
 that he prepared his heart tofeekjjod* 
 and his heart was lift up , or encou- 
 raged in the wayes of God; that is, 
 his fpirit was carried up very high f 
 in lifting up Gods name, iChon.ij.6. 
 So the people did not eat the Paffe- 
 over in He^ekjahs time, as it was writ- 
 ten , they had not cleanfed themfelves 
 according to the purification of the fan- 
 Unary \ yet God healed and forgave 
 them at Hez,ekiah$ prayer, a Chron.^o. 
 18,19. Gods mercy in Chrift, covers 
 all the mifearriages of his people, Pfal. 
 65. unrighteous words have prevailed 
 againfi me (faith the Pfalmirt) but thou 
 O Lord wilt mercifully cover our tre- 
 ftatfes ; fo it is in the Hebrew. 
 
 *35 
 
1 3 * The gl or y fthe Gofpel 
 
 i. A Father pities his child moft 
 in ficknetfe and fufFering ; if there bee 
 any thing in the houfe better then 
 ordinary , then it is brought out : fo 
 when the Saints are in troubles, tryals, 
 fufferings, Gods love and pity breaks 
 forth more abundantly ; he is neareft 
 in time of trouble ; Saints enjoy moft 
 of God when they have leaft of the 
 creature ; he referves his cordials for 
 times of fainting ; hts power is made 
 manifcfl in their weatyejje. 
 
 $• A Father gives the inheri- 
 tance to his fonne ; he may bequeath 
 common legacies to bis fervants and 
 others , but the inheritance is for the 
 Sonne only ; fo God hath fetled the 
 inheritance upon his children, a glori- 
 ous immortal/ incorruptible inheritance^ 
 i Tet.i.an inheritance of endletfe life; 
 a heavenly Kingdome prepared and 
 refer ved in heaven ; where God will 
 cntertaine his people with the heigth 
 of unconceiveable kindnefle and fweet- 
 neffe > to all eternity ; this inheritance 
 is in Ch rifts his keeping and poflef- 
 fion, till we come to the plenary poflef- 
 fionofit, God hath an entire inheri- 
 tance^ 
 
tance, a Kingdom , a crown for every 
 child of his ; Chrift #r gone to prepare 
 a place for all his y and he keeps it for 
 them, loh. 14. Common mercies, as 
 riches, honours, earthly enjoyments, 
 God gives to the children of this 
 world,but the inheritance is onely for 
 his children. 
 
 Secondly, The yoakjof the Gofpel 
 iseafie, in comparifon of the yoak of 
 Mofaicall Rites and Ceremonies, im- 
 pofed upon the Jewifri Church under 
 the Law. As firft, the fervice and 
 worftiip of God was burthenfome in 
 refpeft of a number of obfervations, 
 ordinances, injun&ions,and abftinences 
 whereunto they were ftri#ly tied;be- 
 fides all morall duties, they were to 
 appeare before the Lord in the place 
 of his publike worftiip, thrice ayeare 
 every male: Secondly , it was acoftly 
 fervice in refpeft of their many facri- 
 fices, oblations , feafts , &c, none mnft 
 appeare empty before the Lord ; from 
 this burthen and bondage of thefe 
 Mofaicall Rites and obfervations are 
 Chrift ians fully freed in thefe Go- 
 fpel times. 
 
 The 
 
a g 5 I9f)e Jbawgrven to ijraei 
 
 The ninth thing to be opened, is 
 the mercifull ends for which the Law 
 was given on Mount Sinai. 
 
 The Law in its primary intentions 
 had a fourefold end or ule : i. It was 
 given to be a directing Rule : 2. A dif- 
 covering glaffe '• 3. A bill of indite- 
 ment : 4. A bridle of reftraint. 
 
 Firft, The Law was given to the 
 Jewes as a Divine rule, whereby they 
 were to fquarc and order all their ani- 
 ons ; thereby the Lord {hewed them 
 what was good , what was^ix accepta- 
 ble will^ to be done by them ; from this 
 ftraight rule of holinefle , they were 
 charged, not to turne ajide either to the 
 right hand or to the left hand, Dent. 28. 
 14. Iofh.2^6. 
 
 Secondly, The Law was given to be 
 a diicovering glaffe : Firtf, to manifeft 
 the fpots of mens foules, and errors of 
 their wayes , by the haw comet the 
 knowledge of finne^and I had not l^nown 
 fime but by the Law, faith ^Paul, Rom* 
 7.7. iSecondly, the Law difcovereth 
 the defe&s and defilements of their 
 duties • in 'what a diftance they ftand 
 from perfe&ion. This difcovery of fin 
 
 is 
 
for merctjuu enas. 23^ 
 
 is not properly , and per fe, the work 
 of the Law* but of the bleffed Spirit, 
 by the Law ; men cannot fee their 
 finnes in the glaffe of the Law with- 
 out the light of Gods Spirit, Ioh. 16* 
 $.g. Firft, The Law difcovers finne in 
 it felfe, what is finne properly; but the 
 Spirit onely can fully and effe&ually 
 difeover finne in us, hee convinceth 
 men of finne, Ioh. \6* 
 
 The Apoftle faith , the Law entred 
 that fin might abound* that finne might 
 appear out of meafure finfull, in its 
 breadth, depth, length, and heigth; 
 that the finnes of men might ap~ 
 peare abundantly great and numerous ; 
 and that fo tne fuper- abounding of 
 free-grace might appeare, and be ad- 
 vanced to the heigth in forgiving fuch 
 abundance of finne, Rom. 5.20, Thus 
 thejLaw prefents fin in its greatneffe : 
 2. It is the Gofpel thatexprefly de- 
 clares men to be finners,fee Horn. 3. 9. 
 it is that, that tells us , that we have 
 all finned and are deprived of the glory 
 of(jod % Rom. 3-23. It is a pofition of 
 learned * Cameron yth&t the Covenant* Thef. 
 of grace difeover eth fin primarily , for n 6 %> 
 
 doth 
 
2$o The Law given to Ifrael 
 
 dsth exprejly teach that wen are (inner s m 
 Thirdly, The Law was given as a 
 bill of incitement and arraignment; 
 to accufe and afright , caft and eon- 
 demne , terrifie and torture finners : 
 I. The Law evidenceth guiltinefle: 
 s. It ftops their mouths, infqmuch 
 that they have not a word to fay for 
 themfelves, Rom. 3. 19. now we know 
 that whatsoever the Law faith >it faith to 
 them that are under the Law >t hat every 
 mouth may be flopped, and all the world 
 become guilty before Cjod : 5 .The Law 
 pafleth fentence and judgement upon 
 finners, condemns them for finne,and 
 declares them to be under wrath and 
 death : 4. It concludes them under fin 
 (huts them up inprifon, (7*/.$. 22. the 
 Scripture concludes all men and all their 
 aBions under fnne; the Law having 
 pronounced men to be curled, con- 
 demned creatures, lyable to all the 
 wrath and woe denounced in the Law; 
 it (tuts them up under guilt, with- 
 out any power or poflibility in them- 
 felves to efcape or get out of this 
 curled condition, GaL^.io. therefore 
 the Law is called the miniftrttton of 
 
 death 
 
for mtrctfall endt. %^\ 
 
 death and condemnation, 2 far. 3 .9. the 
 Law leaves us under the depth of mi- 
 fery, without the difcovery and difpen- 
 fation of life and mercy in Chrirt : 
 5. Hereupon the Law fills the con- 
 ference with terrer and trouble, afto- 
 nifhment, amazement, from guilt ap- 
 prehended, and wrath applyed : Thus 
 the Law* by charging, condemning and 
 terrifying for finne was in fome refpe&s 
 fubfervient to the promife ; for this 
 made that mercy which the promife 
 difcovers to be more defirable and wel- 
 come to a weary foule. Oh how fur- 
 paflingiy fweet is the mercy of the 
 Gofpel to finners , fcorched and feour* 
 ged with the menaces of the Lawf 
 when they fee themfelves condem- 
 ned by the Law, how precious will a' 
 Gofpel pardon be unto them ? when 
 they fee their defiled, dead and undone 
 condition , as they are under the Law, 
 by the convincing work of Gods Spi~ 
 rkj and the utter impoffibility to have 
 life by the Law of works • thereupon 
 they are compelled to flie for (an&uary 
 and falvation, to the Prince of falvati*: 
 
 m% Th* kaw w* $ s iv ^ n m ^ c &*& 
 
 R 7 e£ 
 
242 4 n.e true tmentton of 
 
 of innocency, for a way to life and 
 bappineffe : now when tinners come 
 to lee this old way impaffable and 
 impoffible ; oh then how precious is 
 that new and, living way, difcovered in 
 the Gofpel! free-grace fubordinates 
 the Law in its threats and terrors, 
 and makes it fubfervient to it felfe. 
 
 Fourthly, The Law was given to 
 the lewes t o be a br idle of retrain t, to 
 kjeep them in, from running out into 
 falfe, forbidden wayes, as hath been 
 largely proved already. 
 
 The tenth thing to be cleared up, is 
 the divers Texts that feem to import 
 $nd imply, that the Law ofMofes was 
 ^iven ior a Covenant of works* the 
 Law is often declared and delivered 
 in that legality of termes, that it 
 leemes to Hand in a dire& oppofition 
 to the Covenant of grace,, and there- 
 fore cannot «be any way fubordinate, or 
 fubiervient to grace, i. Seme Texts 
 promife life in the Commandements: 
 3. Others by them; 3. Othcis to the 
 keeping of thenr, Lcvh.\%. 4, 5.7* 
 tyallkeepmy ftatntes and fhy judgements, 
 whish if&man do >he [ball live IN them y 
 
 Ezech. 
 
doe this and live* 243 
 
 £zek.2©. it .Gal.3.1 2 'the Law is not of 
 faith, but he that doth them 3 fhall * live *z^?\ ♦, 
 IN them: 1. Thefe places promife life »- 
 in doing : 2. Others by doing the Law, 
 as Rom. 1 o. 5 .6. For CMofes defer ibeth 
 the righteonfnejfe which i$ of the Law ^ 
 that the man who doth thefe things , 
 (hall live r BTtbem, Rom. 2.13. for not 
 the hearers of the Law, but the doers 
 of the Law Jball be juftified : 3. Life is 
 promifed to the keeping of the Law, 
 asMatth. tp, 16,17. faith that young 
 man unto Chritf , good- Mafier what 
 jball I doe y that I may inherit etemall 
 life ? Chrift anfwers him, verf. 170 
 If you will etter into life , keep the 
 Commandements ; and doe this and 
 live. 
 
 Anfw. 1. It is evident , that the 
 ayme and intent of thele Scriptures, 
 is not to eftablifh the Law of works, 
 as a way of eternall life, or righteouf- 
 nefle by that Law , for thefe enfuing 
 Reafons ; becaufe juftification by the 
 works of the Law would have beene 
 a manifeft eontradi&ion , 1. To Gods 
 purpofe : 2. To his promife : 3. To 
 his publications : 4. To the workings 
 R 2 of 
 
^44 7 Myrtie tmentton of 
 
 of each glorious Perfon in the Tri- 
 nity. 
 
 x.Iuftificationby works would have 
 contracted and dii-annulled the eter- 
 call purpofe of God, which was to 
 raife fallen man to a glorious endleffe 
 life, by free- grace in Chrift for the 
 magnifying of the riches and freenefle 
 of his mercy. 
 
 ?. It would have been a contradi&i- 
 on and contrariety to his promife; the 
 very firft promife that ever was given 
 to man in a fallen eftate , was life and 
 falvation by the glorious feed , </**•?• 
 1 5 . This promife was often renewed to 
 Abraham • yea, it was exprefly de- 
 clared to him , that in the bit fed feed 
 all nations of the earth (houldbeblejfedx 
 the Apoftle exprefly fliewes, that the 
 Law is not contrary to Gods protnifes 
 given to Abraham, Gal. 3.2L and this 
 he proves from Gods onenefle and un- 
 changeableneffe in his purpofe and pro- 
 mife , verf to. for if God be one and 
 the feme, yefier-d*j and to day and for 
 ever without the lf#ftJhadow of change; 
 apd he having promifed righteoufneflc 
 to Abraham and his Seed by believing; 
 
 then 
 
doe tbh and live.- 2 j. 5 
 
 then it muft needs follow, that juffi- 
 fication by the Law is an impoflibi- 
 lity. 
 
 3- Iuftification by works of the 
 Law would have contradi&ed divine 
 publications in the Gofpel : for firft,Go<V 
 hath exprefly declared •, that no man 
 fince Adams fall, can have life and fal- 
 vation by the Law of works, GaU 3. **4 
 but that no man is jufttfied by the Law, 
 is evident >f or thejufljhalt/ive by faith) 
 or no man is jufttfied * in the Law, as * *Ev vo~ 
 the Originall hath it, and verfeai. it ^ iftk 
 is declared, that there was never any cf/^itpj. 
 Law of works given that could give 
 Ufe f Jinners* if life had been poffible, 
 or poffeflable by a Law of perionafl 
 works , there would have needed no 
 more Lawes.but that of Mofes. It is 
 brought in as a coaclufion , which is 
 tnanifert and undeniable , that by the 
 works of the Law, no fle(h living Jhall 
 be ju&ifiedi Secondly, God hath de- 
 clared , that who ever are under the 
 works °f the Law, they * are under the 
 curfe f <£*. Gal. ?•!<>. the leaft fwer- 
 ving brings us under the fentence of 
 death, ThirdIy,God hath declared life, 
 R 3 rightc* 
 
24^ T»e true intention of 
 
 righteoufneffe and falvation to bee 
 by Ghrift alone; he is lehovah our 
 right eoufnejje, let . t^. he is made unto 
 m right eoiifhe fie, I Cpr.-i. 30. falvati- 
 on is onely in his name , A$s 4. Eph. 
 1.7. Ronf7o 3. 24, 25, Chrift is the 
 'Prince of life , with htm is the foM* 
 iaineoflife, Pfal. 36. in him is the 
 fulnejje of life > J oh. 1 . from and through 
 him alone life fells upon us,fow/.6.1a£U 
 Joh. 6- 27. without oneneflewith him, 
 there is no life to be had, 1 Ioh.5.1 1. 
 12, he that hath the fonne , hath fife; 
 and he that hath not the fonne, hath 
 not fife. Fourthly, God hath exprefly 
 promifed life to faith, not as a.perfo- 
 #all work, but as an empty hand ap- 
 prehending and applying that righte- 
 oufneffe which was wrought by Chnft, 
 and is imputed to us , Kom.q. Gal. ^ 
 11. the Pofit ion propounded is this, 
 that no man is jttflified by the Law ; 
 thatis.indoingthe Law ; the Argu- 
 mentproving the fame , becaufe the 
 juft fkall live by faith. 
 
 4. I unification by perionail perfor- 
 mances is contrary to the precious 
 a&ings of each perfon in the glorious 
 
 Trinity ; 
 
doe this and live. 547 
 
 Trinity; As firft, it is contrary to the 
 eternal] purpofe of God the Father ; 
 he hath pre deft inated all his , tnthriii^ 
 to obtdine felvation through Chrifl y 
 Ephef.1.4.. 1 7hef f\ It was never 
 in his minde and thoughts to give 
 life to finners by a perlbnall doing of 
 the Law. 
 
 Secondly, Ic is contrary to the la- 
 ving work of the Sonne of God ; for 
 1* It is the peculiar office of the Prince 
 of life to give life by his death, righte- 
 ouineffe , by what he hath performed : 
 2. Iuftification by the Law fruftrates 
 and makes voide the end of his fend- 
 ing and lealing; which was to fave 
 finners : It dif-annulis his death , and 
 crofleth his commiifion, which is to 
 give life freely and fully , to all that 
 come to him> loh. 6* 17. 37. 3- It 
 robbs and dif* robes him of his royall 
 titles ; Chriit is called our life and 
 light , our propitiation and peace , 
 righteoufneffe and redemption, rock 
 and root , falvation and furety , our 
 acceptation and Advocate with God ; 
 the A L L of all his in life and 
 death, and a ! i the good that is 
 R 4 wrought 
 
248 The true intention of 
 
 wrought in them and by them. 
 
 Thirdly, lultification by works is 
 contrary to the applying work of the 
 holy Spirit ; tis his precious work , 
 t , To convince of the infufficiency of 
 mans perfonall righteoufneffe , of the 
 neceflity and alone fufficiency of Chrifts 
 pghteoufneffe : %• To create in us new 
 principles of light and life , that wee 
 may aft living works : 3. Tofealeup, 
 and affure life to believers, Ephef.t. 
 
 Aftfo.2. The true intention of thpfe 
 Texts, doe this and live, and the man 
 that doth the fe things (hall live tni hem; 
 and fuch like expreflfions,is to (hew » 
 x . What man was once able to doe : 
 2 /What unbelievers are tiill bound 
 to doe. 3. What legalifts goe about 
 ;o doep 4. What finners cannot nov\f v 
 doe. 5. What we muft feek for in 
 our Surety. 
 
 For the firft, in the ftateof inno- 
 cency, the Law was let up in lAdams 
 heart, as a compleat rule of life and 
 righteoufneffe ; and mans nature was 
 filled w>th that power,, purity, and 
 perfe&ion, whereby he was made able 
 K) doe this Law and live $ man was 
 
 the© 
 
dot tbts and live. 249 
 
 then ftrong,and the Law ftrong ; God 
 gave man ttrength to fulfill the Law, 
 and the Law ltrength to give life un- 
 to man ; for God never appoints any 
 thing to an end , but he gives it a 
 futatyeneffe and fervablenefle there- 
 unto; but the ftock of Adtmt natu- 
 rail graces was in his own keeping; 
 and fo he quickly played the pro- 
 digall. 
 
 Secondly, Thefe legall expreflions 
 declare what unbelievers are ft ill 
 bound to doe , if they will have life, 
 that is f to fulfill the Law ; they are 
 in bondage to the rigor of the Law; 
 they are under the Law in refpeft of 
 that dreadfull charge , doe and live ; 
 and not doe and die : all unbelievers arte 
 bound to performe theLawperfonal- 
 \y r if they will enter into life; they 
 that are not in Chrirt, can plead no 
 priviledge from his fulfilling the, 
 law* 
 
 Thirdly, Thefe legall expreffions 
 (hew , what Legalitts goe about to 
 doe, they let up the Law to them- 
 felves, as a rule of juftification; they 
 would doe that they may live; they 
 
 make 
 
3,50 The true intention of 
 
 make their fervices their faviours; their 
 prayers and humiliations, their peace- 
 makers ; they ftrive to patch up a 
 righteoufneffe out of their own per- 
 formances ; the end that they propofe 
 to themfelves in their praying, falling, 
 confcientious walking , is that thereby 
 they may inherit erernall life ; this is 
 charged upon the J ewes as their great 
 iinne, and that which kept them off 
 from fubmitting to Chrifts righteouf- 
 nefle, Rom. 10.2,?. They went about 
 to efiablijh their own right eoufnejfe, and 
 did not fabmit to the rtghteoufnejfe of 
 God: And this was the pradHce of 
 that legall young man, who came to 
 Chrift, LM*th. \ 9.16^7* he defires 
 to know,n?W he mufb DOE, that he 
 might inherit et email Itfe? It is evi- 
 dent by Chrifts anfwer to his demand, 
 and his reply to that anfwer , that he 
 expe&ed life by the Law, and falvati- 
 onbyhis own fervices. 
 
 1. Obferve how Chrift anfwers 
 him,'/ thou mlt enter into life, ks e p e 
 the Commwdements ; he fends him to 
 the Law for life, not to theGofpel- 
 when any burchened broken-hearted 
 
 toners 
 
doe this and live. 251 
 
 finners came unto Chrilt , hee puts 
 them upon believing ; he calls them 
 to himfelfe, Matth. 11. 28. but when 
 Pharifaicall juttitiaries come to him, 
 he bids them doe what the Law com- 
 mands and live. 
 
 2. Obferve the Reply that this Le- 
 galift makes to the propofall of life 
 upon doing , all thcfe have I kept 
 from my youth ; as if hee had thus 
 faid, if keeping the Commandements 
 be all that is required to life eternall, 
 then I am in the ready way to heaven, 
 and doubt not of falvation, I have kept 
 the whole Law from a child. 
 
 Fourthly, The intent of thefe legall 
 prefcripts is to difcover what finners 
 cannot now poffibly doe in themfelves; 
 thac 'tis now impoflible for them tc*» 
 doe and live; when the Lord fends 
 men to the Law, and fets them upon 
 doing for life y his aime was nor to 
 fet up the Law as a rule of righte- 
 otifnelfe and falvation, but thereby to 
 convince felfe righteous perfons of 
 their own impotency y and utter ina- 
 bility to fulfill the Law, and of the 
 impoffibility of entr ng into life by the 
 
 Law 
 
35 2 The true intention of 
 
 Law of works. By thefe Icgall ex- 
 preffions y the Lord is pleafed co un- 
 bottomepoore finners, to make them 
 fee how infinitely ftiort they fall of 
 that perfeftion that the Law requires, 
 for admiflion into life. 
 
 Fifthly, the intention of thefe le- 
 gall prefcripts, is to fhew what we mull 
 feek for in our glorious Surety; for 
 the Law muft of neceffity be fulfilled, 
 either by our ielves or by a furety ; 
 die aime of thefe legall expreflions is 
 to declare thefe two things : uThat 
 it is impoffible for finners to have life, 
 by their perfonall doing the Law: 
 a. That tis as impoffible for them 
 to have life without a perfe& perfor- 
 mance of the Law, either perfonally or 
 by a Surety ; and therefore one maine 
 thing intended in thefe pre(cripts> doe 
 this and live, and fuch like, is to di- 
 fcover, that there is no life and righte- 
 oufneffe for the Sonnes tf*Ad*m % 
 without the perfeft obfervation of the 
 Law , either perfonall in themielves, 
 or imputed from another; the keeping 
 ©f the Law is impoffible and yet pot 
 £ble: impo&blein our felves, pot 
 fible 
 
iiblcin our Surety, Rom.ic.q* Chrift 
 is the end of the Law for rightewf- 
 ntjfe, to every one that believeth ; he 
 becomes that righteoufnefle to us 
 that the Law requires j finners will 
 never eome over to Chrift , till they 
 be convinced of the itppoflibility <£ 
 raifing themfelves to life by all that 
 they can poflibly doe j therefore tha 
 Israelites were prefled fo ftri&ly to 
 doing, as if they had been to have life 
 thereby ; that they by Divine light 
 feeing their own inefficiency to doe, 
 might daily runne to Ghrift by be- 
 lieving. , , 
 
 , Thus you have feen, firft, that the 
 Law was given upon Mount Sinai, as 
 a Teftamentary Covenant : Second- 
 ly, , that it came to Ifrael as a condi- 
 tional! Covenant for temporals iii 
 Canaan. , For the dofe and further 
 clearing up of this precious point, it 
 may be demanded, whether the Cere- 
 moniall Law of Mofet were not a 
 part of that Teftamentary Covenant 
 given upon the Mount ? The ground 
 of this Quere is this ; the Apoftle in 
 Hebrews 9 chap. p. and 10, feemeth to 
 
 bring 
 
tl 
 
 354 How far Ceremomallfervices 
 
 bring in the feverall facrifices andfer- 
 vices, that were performed by vertue 
 of the Ceremoniall Law , as apper- 
 taining to the old Covenant given 
 upon the Mount > when lfrael came 
 out of Egypt 9 chap.S. 8,9.13. Second* 
 ly , it is exprefly faid in our Englifh 
 Tranflation,//<?£.9.i . That the fir ft Tc- 
 flament or C ovenan * had alfo ordi- 
 nances of Religion or DMne Services, 
 and a worldly fmftuary ; and thus 
 Gutlt. Tareus and others reade the 
 words. From hence it maybe objefted, 
 that Mofaicall Rites and Services were 
 a branch of that old Covenant men- 
 tioned 5 chap. 8. laft v. 
 
 oAnfa. For the folving and fatif- 
 fying this doubt.and cleare underftand- 
 ing the nature and compafle of the 
 old Covenant : FirftJ will give you the 
 true reading and fenfe of that Text, 
 Hebr.g.i. Secondly, how farre the 
 Ceremoniall Laws and fervices did 
 pertaine to the old conditionall Co- 
 venant. 
 
 I 1. That Text Hcbr.g.\* is varioufly 
 rendred by the learned; the Syriack 
 vsrQon thus reads it , moreover in the 
 
 former 
 
fertamed to the old Covenant. 255 
 
 former J were precepts of ministry and a 
 worldly holy houfe: The Syriack inferts 
 neither Tabernacle nor Covenant; 
 Tremelius reads the words according 
 to the Syriack. 
 
 2. Parens, Bez,* and others, put in 
 the word (Covenant or Teftament) 
 but it is in another letter , as not be- 
 ing found in theOriginall. 
 
 3. Others reade it thus, therefore 
 the former Tabernacle had &c 9 our 
 former Englifh Tranflation reads it, 
 the firft Teft&ment or Tabernacle , in 
 the margin } but the Interlinear tran- 
 flatesit, Tabernacle, as the Original! 
 Word. 
 
 4. The words according to the Ori- * *$* 
 ginall runne thus , therefore verily the <» ^ ^ 
 former * Tabernacle had alfo Ordinances ^ # 
 
 or orders of 'werfbip or Religion. ^^x ^ 
 
 This firft Tabernacle is often fpoken ^ 
 of in this 9 chap, as verf. 1 .6 t 8.By this ha <t^ A 
 former Tabernacle , verf. 1. 8. I con- ^ ai Jj 
 ceive is meant Mofaicall adtniniftrati- fo the 
 ons, confining of fundry fervices and Glcet 
 facrifices.rites and rudiments^ordinances ^° ncor ~ 
 and obfervat ions , which were peculiar n , ce w 
 to a worldly fanfiury or holy houfe^ 
 
 as 
 
2 j $ How far Cermomall Jer&tceS 
 
 as the Sy riack tranflates it emphatically* 
 this worldly holy houfe, is that Taber- 
 nacle that was framed, vcrf. a. wherein 
 were thofe holy places or roomes, the 
 holy and. moft holy, Levit. 2i*27>. Heb. 
 o«V?' The fcope of this ninth chapter 
 is to flievv how the Ceremonies and 
 Sacrifices of the Law are abolifhed by 
 the eternity and perfe&ion of Chriiis 
 Sacrifice. 
 
 The fecond thing , is, how farre the 
 Ceremoniall Lawes and Services of 
 the San&uary, did appertaine to the 
 old conditional! Covenant given on 
 the Mount ? 
 
 %Anfw. The Ordinances and In- 
 junctions of Ceremoniall Lawes muft 
 be considered under a twofold notion; 
 either as precepts preferring the per- 
 formance of inch and fuch duties e 
 or fecondly, as they carried a typical!- 
 reprefentation and relation unto 
 Chrift , and had fpirituall promifes of 
 pardon, purification, atonement , and 
 acceptation annexed to them, Ltviu 
 chaf.4«and5. there are divers promifes 
 of, pardon and acceptance made to 
 shem that brought their Sacrifices and 
 
 Offerings, 
 
pertayned to the old Covenant. 257 
 
 offerings, according to the dire&iofts 
 of the Law. If the commands of the 
 Geremoruall Law bee considered as 
 precepts prefcribing the performance 
 of certain duties, as Oblations, Sacri- 
 ficing*, Wafhings, &c. fo they may be 
 fayd to appertain to the old conditio- 
 nall Covenant; which did bindethem 
 to doe and obferve what/bever God 
 fhould command them either in the 
 Morall, Ceremoniall, or Iudiciall 
 Lawes; if they would have tempo- 
 rail bleffings. Jn the old Covenant 
 that God entred with the people ok 
 mount Sinai (jod required obedtence of 
 them to the Morall, Ceremonidl and 
 Iudiciall Lawes upon promife of all 
 temporall bleffings in the , pofeffion of 
 Canaan, as is granted by thofe thac 
 hold the Law to be a fubfervient co- 
 venant; fecDeut. 2 8. 1, 15, Ifthoufhak 
 obey diligently the voice of the Lord thy 
 God, *nd obferve and doe all his Com- 
 mandements. &c. they muft obferve all 
 Gods ftacutes and Iudgments, Ordi- 
 nances and Commandementsjif they 
 would have temporall bleflings. Now 
 ceremoniall fervices were enjoynedas'- 
 S well 
 
well as morall duties ; and the people 
 engaged themfelvesto doe whatfoevcr 
 God fliould command them, Dcm.%. 
 for though the Morall Law or Ten 
 Commandements be cxprefly called 
 the T eft ament and Covenant,that God 
 commanded Ifrael to perform, r Dtut % 
 4. 13. yet this conditional! Covenant 
 did ti theiti tothecarefullobfcrvation 
 of all cercmoniall and judicial! Lawes 
 as well as morall. And thus if the ce- 
 remoniall Lawes bee lookt upon, as 
 commanding certain fervices upon pro* 
 mile of temporals in Canaan, they did 
 come under the old Covenant. But 
 fecondly, if the ordinances and injun- 
 ctions of ceremoniall Lawes be confi- 
 dcrcd as the jewes vifibie Gofpel^that 
 if, 1 as the Rites thereof had atypicall 
 reprcfentation and relation to the Mef- 
 (iah 2 As they had fpeciall fpirituall 
 promifes of pardon and purification, 
 acquittance and acceptance, made unto 
 them : Vnderthefe notions (I conceive) 
 they could not bee any pate of the old 
 condnionall Covenant; for this would 
 have turned the Covenant of the Law 
 Into a Gofpell Covenant, and brought 
 
 Law 
 
feriainea to wt oia covenant. 2*9 
 
 Law and Gofpell into one mixe Cove- 
 nant, difpenfing temporals upon condi. 
 tion of working; and life eternal l,upon 
 free promife, to beleeving. 
 
 But that the Law was not given as 
 a Gofpell Covenant, I have already 
 fliewed ; for then righteoufnclfc would 
 have been by the Law ; and the Law 
 engraven in ftones would have been 
 both a rainirtration of death and con- 
 demnation , and of life and righte- 
 oufnefle alfo ; which two are utterly 
 inconfiftcnt. There was but one Gof- 
 pell from the beginnings and cherefore 
 all promifes of pardon and acceptance 
 given to the jewes muft needs belong 
 to the Covenant confirmed with tA- 
 Graham; and all the Sacrifices, Clen- 
 (ings,Purifyings,Pafltover 8 &c,asthey 
 reprefentcd and lealed up rightcoufnefle, 
 remiflion, and purity by Chrift, they 
 tf&c annexed to that gracious Cove- 
 nant. Thus much for my third gene- 
 ral!, that the Law was given to Ifrael 
 is a Teftamentary Covenant. 
 
 Fourthly ,' the Law given to Ifrael 
 
 aiuft bee confidered as a difcovery of 
 
 ©ods minde and will* and a pcrfeft, 
 
 S % Risk 
 
2 6® In wtoat reflects tMLdiw t% 
 
 Rule of a holy converfation : in this 
 Law God (hewed them what was holy 
 and good ; it contayned divine Rules 
 whereby they were to order their con- 
 verfation, TfaL^oJaft. this Law was 
 given to be a light to their feet, and a 
 lantern to their fteps in their walking, 
 P/rf/t it 9. thereby <jod guided the feet 
 of his Saints, 
 
 Qu&re 4. Now for a full anfwer to 
 the fourth Qi!#re , under what confi- 
 derations and refpe&s the Law given 
 upon mount Sinai, was to continue but 
 till the commingoftheMeflias; if we 
 look upon the Law, 1 As a guard of 
 reflraint, fet round about the jewes to 
 keep them from breaking out into f alfe 
 wayes, by its terrible threats, Deut.1%* 
 1 Asa fevereSchoolmaffcr, conftrain- 
 ingtoduty,by a fpirit of bondage. 3 As 
 a conditional! Covenant for temporals 
 in the land of Canaan ; in all thefe three 
 firft refpe&s, the Law publifhcd on the 
 mouqt 5 is now taken away, in relpcd 
 of all bclecvers that are under grace. 
 
 For the firft , that the Saints are now 
 freed from the Law , as a bridle or 
 guard reftrayging from finne , by its 
 
 threatnings 
 
abrogated in G oftentimes. z6\ 
 
 thrcatnings and terrorsjs evident from 
 GaL 5.1 925. the Law was added as a 
 bridle of reftraint from tranfgrejfions 
 untill the glorious Seed came ; and vcrfe 
 2 3 . but before faith came y wee were kept 
 under the Law, as with a guard or 
 garifon ;as the word properly fignifies. 
 by the comeing of faith, is meant the 
 appearance ofChrift in mans nature: 
 the Law wasfet as a guard of reftraint 
 about the jewifli Church untill the 
 rifing of the Sunne of righteoufhes^ 
 and no longer; the £aw ofMofes 
 was never intended for a bridle or 
 guard of reftraint to beleevers^ in thefe 
 dayes of grace; Saints are now reftrai- 
 ned and kept in from finne, not by 
 flavifli terrors and threats; but by the 
 glorious love of God died abroad in 
 their hearts, and mercy manifeftcd; 
 they are drawne out of finne by the 
 golden cords of Jove: and kept from 
 finne by a ftrong guard of love and 
 peace, Philip. 4. 7. 2 Cor. 5. 14.15* 
 Tit: 1. 11. 12. 
 
 Secondly^If the Law be confidered as 
 
 a fevere Schoolemafter compelling to 
 
 duties, by a fpirit of flavifh feare; fo 
 
 S 3 it 
 
2^2 In vphrt reJpeBs the Law is 
 
 it was peculiar to the jewifti Church 
 in their Childhood ., (jal. ?.. 24. 25. it 
 is cxprefly faid,that the Law was the 
 jewes Schoohmafler ', unto Chrtft? but 
 after that faith is come we are no longer 
 under a Schoolemafter. The £aw was 
 toexercifethe office ofa Jchoolemaflcr 
 over the jewes, but till the comeing 
 of the proraifcd Mcflias; and then to 
 be out of office : the Apoftle fpeaking 
 in the perfon of all be)cevers,in thefe 
 dayes of grace, faith, we are ho longer 
 under a $ chookmaji er y *\s& we have not 
 received the fpirit of bondage to feare 
 any more* Row: 8, 1 5. we are now no 
 longer as little children in bondage: 
 but as fonnes growne up to a riper 
 age ; there is now a larger effufion of 
 C the fpirit cf adoption, of a Gofpell 
 (pint, in thefe Gofpclltimes. Gal. 4. 7^ 
 we are no longer fervantt under the 
 rod of aSchcoIemaftcr, as the jewes, 
 chap: 4. 1. 2. a&ccl by a fervile fpi- 
 rit. but we arc as fonnes a&cd by a 
 free rincely fp;rk:fce Gal. 4. y.where- 
 fore thou art no more a fervant, but a 
 fonne< The Saints are flill fervants of 
 God, but they arc now freed from 
 
 the 
 
 h 
 
abrogated in Gofpei 'times. 16% 
 
 the fpirit of /ervitude., under the fchool- 
 ing of che Law ; which made chc 
 Iewcs, though heircs, differ liulefrom 
 fervants in that refpetf^ GaL^ . i . Sai nts 
 are now put on to durics by a move 
 free, filial!, royall fpirit ; they arc con- 
 J} r mined to obedience by the love of 
 Chrift , not by the Law of Mofcs+ 
 2 Or.5.14,15. the fpirit of love is the 
 predominant, prevailing^principle in 
 the Saints ; not a legall fpirit. 
 
 Thirdly, If the Law be looked up- 
 on as a conditionall Covenant for 
 temporalis , fo it was peculiar to the 
 Jewcs ; and is now as a Covenant a- 
 bolifhed and vanifhed, by the bring- 
 ing in of a better Covenant, Heb. S. 
 7,8, &c. %Cor. 3. It is a (peciall part 
 of our glorious liberty, wherewith the 
 Sonne makes us free, lohn 8. that all 
 beleevers are now freed from the Law 
 ofAfofef) 1. as a guard of retfrainr : 
 
 2. as a conftraining School- matter - 
 
 3. as a conditional! Covenant^ But, r 
 
 4. If the Law be confidered, asadif- ^ 
 coveryofGods will, and perfeil rule w 
 of a holy converfation,it (till Hands in 
 force in thefc Gofpei dayes ; and is 
 
 S 4 that 
 
^S^^^rfo^arre the ropll Law 
 
 thztnew commandemem given by Chrift 
 to all his fwbjc6te 5 /*&# 13. and this is 
 no other but that old commandement, 
 which was from the beginning, bro- 
 therly love ; which is called the/«/- 
 filling of the toy all Law, Rom. ig* 
 lam. 2. 
 
 Quere 5. The fifth and laft Quere 
 is, In what refpeds the Law is perpe- 
 tuall and abiding* and ftill given to 
 all the Saints in thefe dayes of grace? 
 Anfw. I anfwer, The Law of ten 
 Comraandements ftill continues to 
 ll them that are in Chrift ; firft , as a 
 \ royall Law , or perfett Law of ltheny % 
 Jam. 2.8- & Ghap i* 25. exprtfling 
 the will of a heavenly Father to his 
 children, the commands of a Husband 
 to a wife : it containcs the royall Sta- 
 tutes of King Iefus, which hee hath 
 written to all his fiibje&s. The com- 
 mands of Chrift in the Law, and the 
 conjugall love of Chrift to his, may 
 well ftand together : a King may com- 
 mand his wife as a fubjecft^and yet love 
 her as a wife. All the Saints muft be 
 looked upon as the peculiar people, 
 Oibjz&s and fervants of Chrift, as well 
 
 as 
 
remaines in G off el times. i6<$ 
 
 as his fpoufe and free-men : they are 
 both the creatures, and new creatures 
 of Chrift ; the work of his heavenly 
 hands. God hath given a law to eve- 
 ry creature, whereby they are carried 
 on in their proper motions : the law 
 of the fire is to afcend ; of the ftonc, 
 to defcend : the fea hath its law which 
 it cannot tranfgrcfle j therefore all, 
 things are (aid to ferve him, according 
 to that hw,Pfal t 119. 
 
 The Law given upon Mount Sinai 
 muft be confidered both as a tempora- 
 ry Covenant to the people of Ifrael, 
 and 2. as a Handing Law to all the 
 people of Chrift, Now as a conditio- 
 nal! Covenant it is quite taken away, 
 Heb.$.hR verfe ; but as a royall Law, 
 declaring the glorious will of the 
 King of kings, it equally belongs to 
 all Saints for ever : It is given anew 
 by our great Law- giver, divinely in^ 
 tcrpi eted \>y him, and ftrongly prefled 
 in its fpirituality unto his people,, Mat. 
 5. The publication oftheGofpel did 
 not make void the Law, which is a 
 perfeft image of Gods holinefle* There 
 was once Law without Goipel ; buc 
 
 never 
 
%6$ How farre the royaGLaw 
 
 never a Gofpel without Law t In the 
 ftate of innocency there was Law 
 without Gofpel , the Gofpel ofGhrift 
 was not publifhed till man was fallen ; 
 but there was never any time fince the 
 Promife was publifhed that the Law 
 did ceafe in point of duty. The things 
 required in the Law QfMofcs , were 
 duties before the Law was publifhed 
 on Mount Sinai ; and ftill remainc du- 
 ties in thefe dayes of grace, i. The 
 Morall Law was written in mans heart 
 in Paradife. 2. The feeds of it are 
 written in every mans heart from his 
 births Rom.2. Thirdly, It is fpiritual- 
 ly, effectually 5 and habitually written 
 in the hearts of the cleft, at their new 
 birth, Hcb. 8. 10, whereby they are 
 inclined and enabled to the duties re- 
 vealed in the Law. There never was, 
 nor fhall be any time wherein bcleevcrs 
 (hall be freed from the great duties of 
 the royall Law* Love is the fumme 
 and fubftanceof the whole Law : this 
 love in its fpirituality abides to eter- 
 nity, I Cor.t 3. When the Saints (hall 
 be filled brim full with grace and glo- 
 ry in heaven, then (hall the Law be 
 
 moft 
 
remaines in G of pel times. %$j 
 
 nioft fulfilled by them. There ha glo- 
 rious will of God to be done in hea- 
 ven, Mat 6. and therefore what man 
 can cxpeft to be freed from doing this 
 will on earth ? 
 
 Secondly, The royall Law ft ill con- *• 
 tinucs as a rcprefenting glaflc : i. To 
 fet before us what is holy , juft and 
 good j it points out that good old way 
 wherein all the Saints have walked, 
 and muft ftill walk; y/€/. 119. 35. 
 Sphef. 2. 10. Secondly, In this divine 
 glaflc Saints may fee what are thofe 
 falfe wayes which they muft decline 
 and dcteft ; thofe forbidden fruits that 
 they muft not tafte of : it declares 
 what is offenfiveto their heavenly Fa- 
 ther. 
 
 Thirdly, It ftill remainesas aroy- j # 
 all rule of Gofpel-obedience to the 
 greateft Saints : it is the ftanding rule 
 whereby they arc to order andfquare 
 all their thoughts, words, and wayes. 
 The Law is not to bcleevers a rule of 
 righteoufneffe or juftification, as it was 
 to AA*m in innocency ; no, but it is a 
 rule of Evangelical! obedience, to be 
 a£edinChrift; as we have largely de« 
 
 dared* 
 
*6& Rom, 6, {%. opened. 
 
 clared. gal. 6. x 6. there the Saints are 
 faid to walk by rule : But what is it 
 to walk by rule ? It is to keep the Law 
 Evangelically ; to order our wayes ac- 
 cording to the royall Law , as will c- 
 yidently appcarc by comparing Gal.6. 
 1 6. with Alls 2i. 24. which place, 
 % 9 % according to the Original!, is thus to 
 *^* % be read ; bm thou thy felfe * walkefi by 
 «#" y rule, and keepefi the Law : the Greek 
 cLUTlt <r W0r( j proper i y f lgtli fi cs t0 W4 ^ or j er _ 
 vopoirtpv- i y% according to a certainc rule , as I 
 haw** have formerly proved. So then to walk 
 by rule, is to keep the Law in a Gofpel 
 way. Thus much for the firft great 
 Obje&ion, which is made againft the 
 perpetuicy of the royall Law. 
 ObjeB. 1 I now come to the fecond Objc&i- 
 Agaiaft on, which is founded upon Rom. 6. 14. 
 perpetuity For finne jhall not have dominion over 
 
 ? f , v thc y° H ; f or y ee are not m ^ cr the L * w > 
 
 bm under grace. From whence it is 
 concluded by fomc, that beleevers are 
 freed from the Law as a rule of holy 
 walking, becaufe they are not under 
 the Law. 
 Anfxv. For a full refolution in this doubt, 
 4dd clearing of this Text, I will pre- 
 
 fenc 
 
Rom. 6. 14* opened. 26$ 
 
 fefit unto you, i. The true fcope and 
 intendment of thefc words. 2. How 
 farre juftified perfons are not under 
 the Law. 
 
 Firft, In the words we have a gra- 
 cious promife, and a Golpel ground or 
 rcafbn annexed to the promife : firft, 
 here is a golden promife given to all 
 beleevers , that though finne have its 
 dwelling in them whiles they dwell 
 on earth, yet it (hall not have domini- 
 on over them ; it fhall be in a dying, 
 decaying condition. Secondly,therca- 
 fon that is given why finne {hall not 
 be prevailing and predominant in the 
 Saints, is, becaufe they are not under 
 the Law* but under ©race; they are 
 under the reigne of free grace, the ap- 
 prehenfion of forgiving grace, and pro- 
 mife of mortifying grace. 
 
 Secondly , The fcope and intend- 
 ment of this Text is to hold forth thefe 
 two things: 1. that as many as are 
 under the Law, are ftill under the pow- 
 er of finne j that is, they that abftaine 
 from afting finne, meerly or mainly 
 upon legal] grounds and motives, as 
 namely for fcare of wrath and punifh- 
 
 mens 
 
tjo Rom. 6. 14. opened. 
 
 mcnt threatned in the Law, they are 
 under the dominion of finne. It is a 
 precious note of Do&or Prefion upon 
 this Text, faith hee, They that refraine 
 finne onely for feare of the Law and of 
 judgements , finne hath dominion over 
 them: this is the cafe of them that re- 
 fraine finning onely for fear e , and for 
 the falvaiton of their foules, &c. and of 
 fitch as repent uponfome amazement. 
 It is an evidence that men are under 
 the r eigne of finne, when they refraine 
 iniquity more for feare of the Law, 
 then from feeling of Gods love and 
 mercy. The Law by its threats and 
 terrors may rcftraine men from visi- 
 ble enormities, and yet they ftill re- 
 maine under the power and pollution 
 of finfull corruption. When the ap- 
 prchenfion of death, wrath and hell 
 are before men, it is poffible that they 
 may not dare to commit former fins, 
 though with Balaam they might have 
 a houfc full of gold and filver ; and 
 yet the corruption of their hearts as un- 
 mortified as ever* 
 
 1 There is a fecond thing intended in 
 this Text, which is the main ; that the 
 
 lpirituafl 
 
^ 271 
 
 fpirituallknowlcdgejapprchcnfioMnd 
 aflurance of Gods love, pardoning 
 grace in Chrift , hath a marvellous 
 power, to over-power and overcome 
 corruption in us. It is an obfervatioft 
 of Do&or Preftonupm this Text, that 
 the way to overcome fmne> is togetajfy- 
 rance of the love and grace of God % and 
 that it is forgiven ; for fo hce expounds 
 that divine phrafe, ye are under grace*, 
 that is, they had affurance oftjjods Iove 3 
 and that their Jinne was forgiven them j 
 
 1 The ipirituall vifion and apprchen- 
 fion of Gods glorious grace and love, 
 transforms us into a holy heavenly na- 
 ture, which conquers corruption, and 
 rcfifts whatfbever is repugnant and ri- 
 fcth up againft the new life implanted. 
 
 2 Faith prefenting divine mercy, and 
 perfwading of pardoning grace, hath 
 an efficacy to purify our hearts , Atts 
 1 5. and to prevayl againft all finne. 
 
 The fecond thing to be cleared uv>,is 3 
 How farre juftified perfons are noum- 
 derthcLaw? 
 
 Anf. There are divers refpe&s wher- 
 in belcevers ate not under the Law in 
 thefe Gofpell dayes : As firft, they arc 
 
 riot 
 
z*]2 Rom. 6. 14. opened. 
 
 not under the Law as an acting Lord 
 and Matter : The Morail Law is a rule 
 to the Saincs , but not a rule oyer the 
 Saints ; it is a rule to look upon in per- 
 forming obedience 3 but not an over- 
 ruling Mafter to compell them to obe* 
 H x*P* dience ; the free grace of God reignes 
 £*mst/VfasSoveraigne over the Saints, Rem. 5. 
 21. 
 
 Secondly, they are not under the 
 Law as a co-a&ing fchoolnaafter ; it is 
 ho longer a rigid fchoolmafter to whip 
 them to duties. (jaU 5.25, 
 
 Thirdly, Saints are not under the 
 Law as an cxa&ing Taskmaftcr ; the 
 Law i$ like c Pharaohs Taskmafters to 
 all unbeleevers, it cals for perfection of 
 obedience to allies precepts, but it con* 
 vcysno ftrength to perform. 
 
 Fourthly, juftified perfons are not 
 under the Law as a condemning judge; 
 there is no condemnation to them that are 
 inChriff, Rom. g.i, he hach taken off 
 the fcntence of the Law. 
 
 Fiftcly, they are not under the Law 
 as an imperious husband ; this is emi- 
 nently held forth, Rom.y.q. therefore 
 yee^ my brethren % $re dead alfo to the 
 
Rotilerf* 14. opened. 273 
 
 Law, by the body ofChrtfi^ that yefhould 
 be unto another, even unto him that is 
 ray fed up from the dead, that we fboufd 
 bring forth fruits unto God. In che firft 
 verle, the Apoftle layes down this as a 
 known principle, That fo long as men 
 Jive in themfelves, in the old *Ad*m 7 
 and noc in Chnft , they are under the 
 dominion of the Law,as their husband, 
 know ye not brethren, &c. that the Law 
 hath domtnion over a man, as long as he 
 liveth 1 Verfe 6 there is this proposition, 
 we arenow free from the Law, that is, as 
 a former husband. 
 
 This is the precious privilcdge that is 
 here prefented to the Saints, chat they 
 are freed from the Law as a husband; 
 there be three reafons given to confirm 
 ir, verfe 4. 
 
 l %eafl i« Becaufe bdeevers are dead 
 or mor.ifiedtotheLaw: andthc£aw 
 is dead to (hem; and (b they are fet free 
 from the power and dominion of the 
 Zaw, as a woman when her husband 
 w dead, is delivered from the£awof 
 her husband. The £aw hath no power 
 over dead men, it hath nothing to doe 
 with them j it can neither charge not 
 T condemn 
 
274 Kom, 6.14. opened. 
 
 condemn them , the Z,aw is dead to 
 dead men, there is no Law againft 
 them : If a man be accufed and caft in- 
 to prifon for anycapitall crime , when 
 he is dead, hec is free from the Law, it 
 cannot proceed againft him. The A- 
 poftle affirms that wee are dead to the 
 Lavy, and the Law to us ; the Law is 
 compared to a husband, ,we to a wife 2 
 now either of the married perfons be- 
 ing dead, the bond is diffolved ; wee 
 were all married t@ the Law in Adam y 
 as a Covenant of works, being bouud 
 to yeeld pcrfc& obedience to the Law, 
 upon pain of pcrifhing. It is a dread- 
 full, difmall condition to bee married 
 to the £aw of works : For 1 thc^aw 
 is a rigid husband, itftandsupon ex* 
 adteit obedience in every point j it will 
 not abate any thing* 2 It is a weak 
 husband^ i?^.8^.kpreffcth duty with- 
 out giving ability. 3 It is a merci- 
 Jefle husband, it will rot beare with 
 the lcatt fayling. 4 It is a bloody 
 husband, the -Law flayes and con- 
 dcmns^all that are married to it. 
 
 Re*f 2. Secondly, The Saints are 
 married unto Chrift 7 and therefore 
 
 are 
 
ttora. 6 • 14. openea. 275 
 
 arc free from the Law their former 
 husband : they arc mortified and made 
 alive in the Prince of life, and fb mar- 
 ried unto him. Sinners rauft be dead, 
 in,and to themfelves ; finfull Cclfc muft 
 be flaine in them before they can be 
 free from the Law as a husband, and 
 married to a Saviour. Ic is a glorious 
 and bJifsfull condition co be married 
 to the King of glory : 1. He is a migh- 
 ty, all-powerfull Husband ; hectho- 
 rowly cleanfcth and changeth thofe 
 that hee marrieth : hec puts a new Ipi- 
 rit into them, a new beauty and glory 
 upon them ; hee ftamps his owne glo- 
 rions image upon their natures. 
 2. Chrift is a mcrcifull Husband, hee 
 pardoneth and pafftth by many fail- 
 ings inthofethac are his; hee breathes 
 out nothing but love and fweetnefle 5 
 a&eth nothing but mercy and kind- 
 nefle toward thern : Pfal.i^.AU hie 
 way es are mercy to bis people, g. Hee 
 is a meek Husband; LM*t> ii, 29. 
 flow to anger, forbearing much; hee 
 will not break, the brmfed reed. 4* Hee 
 is a fbul-faving Husband ; the Lord 
 Chrift is eternall life and falyation 
 T 2 to 
 
zj6 Rom. 6. 14. opened. 
 
 to all *o whom hcc is a Husband, 
 
 Reaf. 3. The thi d rcafcn of our 
 frcedome from the Law, is, from the 
 end of our new marriage with Chrift ; 
 which is, that wee might bring forth 
 fruit mtoGgd^ Rem. 7.4. So long as 
 men are married to the Law of works, 
 all rhekuit that they bring forch is to 
 the Law and to themfelvcs 3 they acfc 
 from legal 1 motiveSjand for felfecnds : 
 weemuft firft be dead to the Law, and 
 married to the Lord ofhfe> before wee 
 can bring forth any fpirituall accepta- 
 ble fruit un o God. In verft 6. it is 
 faid, that we are freed from the Law, 
 that wee might ferve in newnefe offpi- 
 rit 9 not in the oldnejfe of the letter : that 
 is, in a new, fprrituall, Evangelicall 
 manner, not in an old legall way. 
 
 Sixthly, Belccvcrs arc not under 
 the L*w as a Covenants they are 
 freed from the Law 1. as a Covenant 
 of works, given in *sf dam j *. as a 
 conditional! Covenant, as k was given 
 to Ifrael on Mount Sinai* Thus it is 
 evident that juftificd pcrfons are net 
 under the Law : and it is as evident, 
 that they are not witheut the Law, 1 Cor. 
 
 p» 21. 
 
i Tim. i. 8,9. objefted)&c. 277 
 
 p. 2 1. / *«* not without the Law, as per- 
 taining to God ffaith Saint Paul ) but 
 I am in the Law through Chnft. The 
 Law is in the Saints, PfaL^o. Heb.8. 
 9,10. and the Saints are in the Law; 
 the Law is fpiricualJy engraven in their 
 hearts, and they continually excrcifed 
 in the Evangelical!, fpirituall obferva- 
 tion of the Law, through the ftrength 
 ofChrift. 
 
 There is a third place which feemeth Objett.i. 
 to make voyd and take off the Morall Agamft 
 Law from jullificd perfons ; 1 Ttm.%. the perpe- 
 9. 7 he Law is not given to the righteous c , !lt >' ot 
 man y but to the lawlejfe and dtjobcdt* \^°^* 
 tntj&c. From whence it may be ob- 
 jected, that if the Law be not given to 
 the righteous, then x is no rule for 
 rig~ r.eou$ men to walk by f 
 
 For the taking off of this grand Ob- *sinfw. 
 jc&ion, and cleare understanding of 
 this Text, firft, I will give you the 
 fcope and drift of this place ; and fe- 
 condly, what 1 conceive to be the true 
 fenfe and reading thereof. 
 
 Firtf , Thefe words (the Law is not 
 
 given to the righteous) have reference 
 
 and dcpcndince upon the 5,6* & 7. 
 
 T 3 verfes. 
 
Zj$ iTitn.i.8,9. opeaed. 
 
 verfts. Invcrfc 5. Saint PW declares 
 what Was the fcopc and furame of his 
 preaching ; namely , love, faith, and 
 purity : But the end or fcoprof preach- 
 ing is love^out of a pure heart. &e* and 
 faith unfmned: thus the words are to 
 be rendred,according to the Original! ; 
 .*Vbia;*^ as js cvi( j enc f rom chcathird ver ^ 
 : ^cdai- The Apoftlc preached and preflfed the 
 tur, de- great duties of the Law, in a Gofpcl 
 nuncies. vvay ; whatfocver hce taught concern - 
 **f*yy?Z ing the Law, he reduced to the Gofpel* 
 *i*, ?ix- j n ver(e ^ hce complaincs ofcertaine 
 c£p- men who erred from thefe things, and 
 rum, finis from this Gofpel method of preaching, 
 prxdjca anc j they taught vaine, unprofitable 
 do^is. Sic ^Q^trincs ; tbey profefled themfelves to 
 LexiL W ^ r ^ eac ^ ers of the Law, and yet they - 
 unck ftood not the Law,&c. It is e- 
 vident they were legall Tcachcrs,ftran- 
 gcrs to an Evangelicall way of preach- 
 ing and practice, verfe 7, 
 
 But wee (faith Vaul) know that the 
 Law is good, that is, profitable, if a 
 man ufe it lawfully ; that is, if men have 
 a divine skill to hold forth the Law, 
 according to the true intention of the 
 Law-giver, verfe g. In verfe p. hee 
 
 layes 
 
I Tim.i.»,p. opened. 27? 
 
 laycs down a divine principle, which 
 muft be clearly known of all thofethat 
 preach the Law : Knowing this thing , 
 thzt the Law is notfet over the righteous 
 m*n, but finners , dtfobedient,&c. a- 
 gainft fuch onely is the Law intended. 
 The icope and drift of thefe words is 
 this, that there is a precious, fpirituali 
 ufe of the Law, in *he(e Gofpel dayes, 
 if it be preached and performed in a 
 Gofpel manner. The Apoftleprofefleth 
 that the fcope of his preaching was 
 love, which is the fubftance of the 
 royall Law ; and 2. faith with fan&i- 
 fication, which is the great work of the 
 Gofpe!, /*&.<?. 29. 
 
 Secondly, This ninth verfe is thus 
 to be read according to the Originall • ** ~_ 
 and the Syriack verfion ; Knowing this t , . 
 thing, that the Law is not fet over the » ,_ 
 righteous man, but over the lawleffeand ' !° ~ 
 difobedient. the unholy , and the Jin- *** 
 nert y &c. The word in the * Originall ™* *, 
 doth not fignifie to give , but to fet or poi ~!^' 
 place; the Law is not placed over tfofcm firus 
 righteous. And thus to read tbewfcd^fuinjjcco. 
 is moft agreeable to the truth it fclfe; 
 for it is tmnifeft, that the royall Law 
 T 4 is 
 
290 i iim.1.5,9. opened. 
 
 is given to righteous perfons, in rtfpt& 
 of the great duties therein contained : 
 1. Ic is that new commandemtnt that is 
 exprcflv given by King lefus to ail 
 his, Uhn ig. as hath been already 
 proved. 2. The Saints that were in 
 Church-communion,are often preffed 
 to thcEvangelicall fulfillingtheLaw, 
 to the keeping of Gods Commande- 
 ments,^<?».ig. Ephcf. 4. 5, (J. CoL^. 
 ilohn 2. & 3. chap. IamA.& 2. the 
 precepts of the Morall Law are parti- 
 cularly preflcd upon the Saints, as the 
 firft commandement, fecond, third, 
 fifth, fixth, feventh, eighth. 
 
 Thirdly, If the Law of God be not 
 given to righteous per(bns,as Gods will 
 to be done by thcm,then ic will follow*, 
 that they arc wholly freed from all du- 
 ties of love to God and man, from all 
 duties of piety, jufticc, and fobriety ; 
 and fo when the Saints fhall performe 
 any good works,God may fay to them, 
 Who required thefe things at your 
 hands? 
 
 Fourthly , If thefe be not a Law 
 given to righteous perfons, then there 
 as notranlgreflion that can be charged 
 
 upon 
 
I Tim. 1. 8,9* opened. 281 
 
 upon them ; for where there is no Law 9 
 there is no tranfgreffwn, faith the Apo- 
 ftlc. It is affirmed, that beleevcrs are 
 not under the Law ; and therefore the 
 Law is not placed over them : And this 
 reading fweedy fuits with other Texts, 
 and quite takes off this grand O fa- 
 lchion. 
 
 Secondly , The Apoftles aime in 
 verf.7,8,9. is to takeaway the abufe 
 and mifapplication of the Law ; not 
 the JpirkuaiJ, Evangelicall ufe thereof. 
 Thcreis a threefold abufe of the Law : 
 I. When the Law is turned into Go- I# 
 ipel ; when men fhall fet up the Law as 
 a rule of righteoufneffe and juftifica- 
 tion, and expe<9: life, peace, and accep- 
 tance from the works of the Law 
 done by them. 2. When the iaw is 2# - 
 fet in the place of Gods love ; that is, 
 when duties of the /.aw are aftcd upon 
 legall motives and principles, and not 
 from love and mercy discovered, le- 
 gall profeflbrs areconflrained and car. 
 ried on in a courfe of duty by the 
 threats and terrors of the Law , and 
 a narurall defire of happineffe ; but 
 juftified pcrfons are put on to duties by 
 
 the 
 
282 iTira.i.8 3 9, opened. 
 
 the ftrengch of love, not by fcare or 
 force of the Law : they are noc under 
 the conftraining power of the Law ; 
 they obey wilhngly, freely, and from 
 a fpirit of Jove: The righteous (faich 
 
 G&u Cn Luther ) lives ** £ tich ™fi that: hee ha * h 
 no need of a Law to admonijb or confirain 
 
 him. But the Law is fee over unbe- 
 Jeevers, in refpe& of the compulfbry 
 power thereof; they obey unw Jling. 
 Jy, and are competed by the terrors of 
 the £aw ; it commands over them as 
 over fervants and (lives. Calvin para- 
 phrafkng upon theic words, the Law ir 
 notfet over the jufi, hath this precious 
 note ; By the jufi are not meant thofe 
 that are every way perfect , but fttch > 
 the dejlre of whofe hearts carries them to 
 doe righteoujly in all things : for this de- 
 jire is a law to fttch ; fo that they need not 
 the government of the Law to hold them 
 to a righteous courfe. It is an eminent 
 fpecch of Mr. 'Perkins on Cjal\ 5. 23. 
 Spiritual/ men are a voluntary and free 
 people ( faith hee ) ferving God freely 
 without confiraint ; Jo as if Chrifi would 
 not give them life everlafiiug, yet would 
 they love him y and dsfire the advance- 
 ment 
 
i Tim.i.8,0. opened. 283 
 
 went of his Kingdome : on the contrary, 
 if God would not pHntfhJinnes againft the 
 Law y a\ r adultery , dmnkenneffe, andfuch 
 like with et email death jet would a Chri- 
 ft tan man abftainefrom the fc things ^be- 
 caufe hee knowes that they dtfpleafe 
 Chrift, and hee is governed by another 
 fpirit, to which they are contrary. 
 
 By the Law fbmetimes is underftood 
 the thrcatning$ofthe£aw ; and in this 
 fenfe theZaw isgiven to carnall men 
 oncly ,to bridle and refi rainc them from 
 many finnes, and to conft rainc and 
 whip them to many duties. 
 
 The third abufe of the Zaw is, when 
 the edge of the threatnings thereof is 
 turned againft righteous men, to the 
 wounding and fadning of their (pirns : 
 That drcadfull wrath and difmall woe 
 that the £aw threatens , is taken off 
 from them by their Surety ; againft fuch 
 there is no law 3 Gal. 5. Whatsoever the 
 Xawfpeaks byway ofaccufing,threat- 
 ning, condemning, it /peaks to unbe- 
 Jcevcrs, that are under the Zaw ; as is 
 evident, Rom 9 $. 19. It is a notable 
 fpcech of a learned Iefuite, C orn ^ mt <* 
 Lafide y They abufe the Law (faith he) 
 
 that 
 
2 ?4 swercy wejprtvg of amies. 
 
 that apply the thr earnings thereof againfi 
 the righteous : that is, againtt faithfull 
 Chrijlians^ that are by Chrifl jufttfied ; 
 for this it not the end of giving the Law, 
 that Chrifltans that are under the Go* 
 Jpel. and have thefpirit of grace and love , 
 to doe voluntarily that which the Law re~ 
 quires , fhsuld bethreatnedwith the pu- 
 mtyme .ts herein fet forth : but th ac the 
 I ewes, who flood thus for the Law % and 
 fo were ft Mi* a fervile condition and un- 
 der it, jhould have the threatnings of it 
 applied to them, &c. his meaning is, 
 thacche threats of the Law fhould not 
 be applied to belcevers, to drive them 
 to duties. 
 
 Thus much for the firft branch pf 
 the fecond Ufe which is to be made of 
 the do&rinc of Gods pardoning mer- 
 cy ^ That mercy is then exalted, when 
 wee aft from mercy as the grand in- 
 gagement unto duty. 
 
 Secondly, We mud advance the 
 glorious mercy of God by working 
 From mercy, as the fpring of all our 
 fpirkuail a&s. i. All theaftingsof 
 oui graces, as love, truft, fearc, ho- 
 ly defircs^&c. 2. all our aftings in 
 
 duties 
 
duties of obedience and mortifications 
 muft take their firft rife from the 
 knowledge and apprchenfion ofGods 
 love and pardoning mercy inChriftj 
 it is a precious note of Dr. Sibbs: all p r# . $ibb$ 
 our goodnes and comfort comes from this on lobn 
 originally the knowledge of Gods lovete l 7* *^» 
 tit: when that is in us, this is thefpring 
 of all other graces, oj all ditties; it fen 
 all graces on worke. All our a&ings 
 towards God muft flow from this 
 fwcete fpring, divine love and mercy 
 apprehended and applyed* 
 
 Thirdly, Gods mercy is then ex- 
 alted when it is as a golden cord and 
 banner to draw us under the govern- 
 ment of Chrift; love and mercy re- 
 ally apprehended hath an attra&ivc 
 adamantine vertue, that is, it drawes 
 the foule ftrongly and unrefiftibly to 
 the Lord Chrift; let. 31, 3. / have 
 loved thee with an cverlafiing love % 
 therefore with mercy have I drawne 
 thee ( faith God to his cleft ones.) 
 Mercy manifeftcd is the banner and 
 cable whereby God drawes us out of 
 our felves, to Chrift and his waies# 
 1 . The difcovcry of Gods rich mercy 
 
 and 
 
l8d Mercy dtjpiayea ] 
 
 and grace in the Gofpcl, is as a baft- 
 ner difpiayed, Cant. 2. 4. he brought % 
 me into the wine cellar faith the fpoufe, 
 and love was his banner over mt^ chat 
 is , Chrift drew me into a fpiricu all 
 communion with himfclfe and filled 
 me with fweet foul-rayfing comforts, 
 as with precious wine, but it was his 
 love difpiayed as a banner that drew 
 me unto him. A banner is a flag or 
 enfigne fprcad abroad: the ufe of a 
 banner difpiayed is to draw fouldiers 
 under their colours, to their Captains, 
 2%jtmb. 2, 2. Gods glorious love 
 and mercy laid open in the Gofpcl, 
 is as a banner displayed over us, and 
 thereupon it hath a gathering draw- 
 ing vertufj to bring us under the fweet 
 government of God in the Gofpcl, 
 becaufe there we are under his love, 
 and his love difpiayed is like a banner. 
 2. The furpafling,fuperabundant love 
 of God difcovcred,hath the ftrength of 
 a great cable, to draw us to the Lord 
 Chrift. We have a precious place. 
 Lmbus H & Ila - 4' "henjfraellvasa child, 
 charitatis. % ^ en 1 &**4 ^ im; * drew them with 
 So Buxtorf the eords of a mm, even with * bonds or 
 
 cords 
 
draws us to Chrtft. 2 87 
 
 cords of love. The word in the Originall 
 tranflaced bonds, fignifics a thick twi- 
 tted rope* or twitf ed chaines ; accor- 
 ding to the Hebrew the words runne 1 
 thus,, / drew them with the cables of a ^2J5 
 man % with the thtckjwifted ropes of love. ryirtt#3 
 God lets down the great cab c of his ; — unitf 
 love and mercy into our foules , and 
 thereby drawes us out of the wayes of 
 ftnne unto himfelfe, and drawes us a- 
 long in the paths of holinefle, as the 
 Hebrew * word fignifies, Tbarg.Jo- "JtUQ* 
 nath* reads it thus, I drew them with ^i f I ,cx " 
 theftrength of love y as fonnes of love are tr axit. ° 
 drawn, Mercy drawes fweetly and 
 ftrongly s they are bruits, yea ftones 
 rather then men , that are not drawn 
 and moved to duties b ; divine mercies. 
 Zanchy hath a good note upon this * 
 Text ; He faith notfimply, I drew them 
 with the bonds of men ; but for explica- 
 tion fake hee adds, with bonds of love: 
 hee thereby teachtth , that the bonds 
 wherewith men are to be hound and 
 drawn , are bonds of love j and therefore 
 they that are not drawn with the bonds 
 of love y and kept in duty and order, but 
 have need efhard bridles and iron chains, 
 
 thefe 
 
>88 Geds love and mercy 
 
 thefe are not men y but bruits. But what 
 arc thcfeattra&ive, amebic bonds and 
 cords? Zanchy faith, It is thefenfeof 
 Cods goodne^e and love towards us, the 
 ajjurance of jinne pardoned to us through 
 Chrtft. The goodncfle of God is the 
 cord that mult draw us to the a&ing 
 of repentance , not the terrors of the 
 Law: SecRom.2. 4,5. 
 
 Fourthly, and. laflijr, The mercy of 
 God is then advanced, when wee i& 
 from mercy as the quickning, con- 
 ftraining motive to holy obedience. 
 This glorious love and mercy of God 
 beleevingly apprehended, hath a mar^ 
 vcllous containing vcrtuc in it j as it 
 allures and perfwades more then all 
 wages and prizes, fo it compells and 
 extorts more then all racks and ftraV 
 padoes, threatnings or tortures : if any 
 thing in the world will work upon 
 the foulc, it is love and grace difcove- 
 red. This conftraining vcrtue is put 
 upon the precious love of Chrift, 2 C or * 
 5# 14* 15. for the love ofChrift con- 
 firaineth us ; because we thus judge y that 
 if one mm died for all, then were all 
 d:ad,&G.. 
 
 Certains 
 
Ccrtaine falfe Apoftlcs bad charged 
 Saint Paul co be befides himfelfc, be- 
 caufe bet Zee forth his own praift: to 
 this hec anfwers, that if hec were be- 
 fides himfclfc, by profefling his cwa 
 fincerity, it was from no felfe- principle 
 or edd : there are two great things that 
 carried and compelled him thereunto ; 
 !• The fincere defire of Gods g?ory,in 
 his Churches good : Verfe 13. For 
 whither we be beftdes our fives, it is to 
 (jod ; or whether wed be fober, it is for 
 your fakes. 2. The infinite love of 
 Chrift in dying for us, comp lis us 
 hereunto; that feeing Chrift ded for 
 us who were dead, loft, undone crea- 
 tures in our fclves, wee cannot dee o- 
 thcrwifc but give up our fclves and all 
 Wf are wholly unco him. 
 
 For the love of Chrift : Love is here 
 taken a&ivcly, for the great love of 
 Chrift to us, as Calvin obferves. It is 
 the miracle of raatchlefle love, (hewing 
 it felfe in the utmoft hcigth of reality, 
 in that the Prince of life was content to 
 dye, that dead men might live. 
 
 The love of Chrift compe Us or con* 
 ftrames us: The word in the * Origi- * cuii%u 
 V nail 
 
2 a o uvas love ana mercy 
 
 nail is very full and fignificant : i. Ie 
 Signifies to take poffeflion of our whole 
 man: thus PajJorzndBtza. 2± It fig- 
 nifies to be carried on with a holy vio- 
 lence, as the Prophets were when the 
 (pirit came upon them ,• they could not 
 doe othcrwife but prophefie ; they 
 were carried beyond and above them- 
 fclves , with a kind of holy fury and 
 fervour ; therefore the Prophets were 
 accounted mad men by the world: See 
 j t 1 Kmg.g.^yi i. In this fenfc the Greek 
 mh$* * word is tifed *Afls \%. 5. yanlwas 
 r$ nvir prefedor confi rained in fpirit,&c. that 
 f AAJ1 \ i*j Pattlwi^ earned away fo forcibly 
 'an'^aV- Wit ^ C ^ C ,R ^P ira " on and a (ft ing of Gods 
 flatucorri Spirit, that he could not barbeare wit- 
 picbatur. neflTe unto Chrift 3 and that before the 
 Pafor* Iewes, whatfoever befell him; 3. The 
 word in the Original! fignifies to befet, 
 begirt, and keep in , as with a ftrait 
 eunZovel fiege, that there is ho way to get but : 
 09 fl-aVr* it is applied to the (heightening fif ge of 
 $ fy . lerufalem, Lu^e 19.4 3, 4; Itfigni- 
 
 Conftrin- fics a binding fatt, with the ftraiteft, 
 gemtc ftrongeHbond. 
 undique g^ Thc furpaflf ] ng j ove of Chrift 
 
 fihed abroad into our hearts,fei2erh and 
 
 poffeffeth 
 
eonftratnetb to duty. 2 9i 
 
 poflefleth the whole man for .Chrift : 
 jc drives out all reigning lulls , and 
 takes poflcflion of the heart for the 
 king of glory. Men unfan&ified have 
 many ftrange lords ruling in and over 
 their foules ; fee Ifai. 2g.i }. fo many 
 lufts, fo many lords. But this mighty 
 divine love coming into the fbule, ex- 
 pells all domineering lufts, and rakes 
 a plenary polfcflion of all in us for the 
 Lord of life. 2. It keeps pofleflion of 
 the foule for Chrirt. 3. The love of 
 Chrift pofldfing the foule, fills it with 
 a mighty itrengch inChiift. Menpof- 
 fefled with a fpiric, have the ftrength 
 of many men: the foule that is fpiri- 
 tually poffeff d with the fuperaburt- 
 dant love of Chrift, hath the ftrength 
 of God working in and for\t f Ephef.6< 
 10, 11. fuch a precious foule can doe 
 more for God, then ten thoufand car- 
 nail men , yea then all the men in the 
 world Chat are not renewed. 
 
 Secondly, The glorious love of 
 Cbrift lee into the foule, carries men on 
 with a holy violence in the embrace- 
 meats of Chrift and his wayes : this 
 divine love works as ft rongly upon the 
 V a Saints, 
 
2$ 2 Cods love and mercy 
 
 Saints,asthe fpirit ofprophefie did up- 
 on the Prophets. I will cleat e up this 
 precious truth in foure things. 
 
 i. The love of Chnft difcovcred 
 carries men out of themfclves, out of 
 finfull fefe, and all finfull wayes; it 
 conftraines them to live no longer to 
 themfclves 2 C or * 5- i4 3 is« 
 
 2. This love carries men bcyofid 
 and above themflvcs ; it rajfeth up 
 the foule to the higheft duties, to love 
 Chiift, to 'iveutiio him, which to doe 
 is above alifelf-fufficiency. 
 
 3. It carries men againft themfclves, 
 by a coi*ftant refinance of corrupt ielf, 
 and all that is contrary to the new life 
 put into us. 
 
 4. It carries mm on with a heaven- 
 ly violence towards Chrift, and in his 
 precious paths s they that have felt this 
 divine love in their fpirits doe freely 
 and fully give up themfelves to Chrilt, 
 and cannot dee othcrwifc : this love 
 makes fuch a mighty impreffion upon 
 the foule, that it can find no rcll but in 
 Chrift and his wayes. Bclecvers arc 
 called violent mcn> m a holy (ct\fe>M*U 
 1 1. 12. jLnkz\6*i6. From the dyes cf 
 
 lehn 
 
conftrainetb to duty . 3^3 
 
 John the Baptifl untillnoiv, that is, from 
 the time that the Go/pel bfgan to be 
 preached by Uhn th Bapttft, the king- 
 dome of heaven fiffereth violence , and 
 the violent take it. Here is a me t aphor , 
 
 taken f om valiant warriors, wh o/paie , **?» 
 not their owne lives, but doe violently *P ret \ CVm 
 affault the ftrong holds of their enc- *'* , atjm 
 mics , winne and take them by vio- T 
 lence, and carry away the trcafures 
 thereof? Thereby is held forth the 
 ftrcngth of faith really apprehending 
 the precious love of Chrift, which car- 
 ries men on with a mighty violence in 
 the iiraight path, through fire and wa- 
 ter, againft all oppofitions of fpirituall 
 enemies • they refclve whatloever be- 
 comes of their credit, ftace, liberty, 
 life&c. in this worlds they will after 
 Chnft lefus , they will follow him 
 through the wilderneflfe ; they are free* 
 ly contented to hazza d all they enjoy 
 in the creatures, to enjoy Chn Hand 
 his invaluable treafures. 
 
 Thirdly , This divine love coa- 
 
 firaines the Saints to keep within the 
 
 circle and compafle of divine rules : the 
 
 glorious love of Chrift manifelled, is 
 
 V 2 the 
 
5p4 Go ^ s l°ve and rtoercy 
 
 the fpurrc that quickens the Saints to 
 all good ; the bridle that reftraines 
 them from all ill; the hedge that keep* 
 them in from Staying from Chritt 
 and his paliures ; it is the golden bond 
 that binds them to Chnft moftclofcly 
 and ftrongly. This love doth as it were 
 befet, begirt, and keep them in on eve- 
 ry fide, as with a ftrait (iege fas the 
 Word imports) that they cannot break 
 out into forbidden waye* as others doe« 
 It is the difebvery of love and mercy 
 that compelis men to come to Chrift at 
 firft ; and this love compelis them to 
 ke^p clofe unto him to the end, Luks 
 14*2?. 
 
 vbjett. But the people of Chrift are 
 all volunteers, afling from a free (pi- 
 rk, in the fervicc of Chriit, Pfal. iio* 
 a, 3. fecondly , the will of man can- 
 not be compelled t freedorne from co- 
 a&ion is an eflentiall property of the 
 will ; how then are they compelled 
 by love and mercy to duties of obedi* 
 ence? 
 
 ssfnfa. 1. Wee mufl know, that 
 mans will is not compelled to Chrift 
 ind his w*ycs by a meere external! 
 
 principle. 
 
compels to duty. 295 
 
 principle, as a ftonc is forced upward ; 
 this is utterly inconfiftent with the na- 
 ture of true faith, fpirituall obedience, 
 and the cffentiall property of mans 
 will, which chufeth freely whatfbever 
 ic chufeth. 
 
 Anfw. % The fpirituall difcovery of 
 Gods love and mercy changeth the will 
 of man, and carries it on molt freely 
 and unrefittibly to Chrift and his 
 paths 8 fo farreas the wilsof men are 
 fan&ificd and fpiritualized, they em- 
 brace the Prince of Salvation , and 
 fubmic to his royall Scepter, as free- 
 ly as ever they ferved finne. And 
 yet the Saints are ask wereconftrayn- 
 cd, and overpowered, and put oa with 
 a holy violence to live unto Chrift by 
 theftrcngthofhis love, that they can- 
 not doe other wife. It \% the fweetcft 
 compulfion that comes from love, and 
 yet the ftrongeft ; ic is a compulfion 
 with the will, not againft the will; 
 here is the greaccft coniiraint, yet the 
 greaceft willingnefle : Divine love 
 drives on to duty unrcfiftibly , \ec 
 drawes freely ; it is a paradox, 
 yet a truth j gracious foules never 
 V4 a& 
 
a<9r fo freely towards G>;d , -as when 
 they are moft forced by the greatcft 
 tlifcoverics of his favour* Obferve, 
 both unregenerate and regenerate per- 
 fons are compelled to duties, but from 
 moft different principles ; the one by 
 Law and Wrath apprehended ; the 
 other by Love and kindnefle mani- 
 fcfied. 
 
 Vje laft. Let all that are advanced 
 to partake of Gods abundant meicy, 
 flill advance his glorious mercy, by 
 being abundant in every duty ; ior 
 htrein is Cjod glorified , in th*t wee 
 bimg forth much fruit, Iohn 15. an 
 ovcrabounding of Gofpell mercy cals 
 for and engages to an abounding in 
 Gofpcll fervice \ rich grace bindes to 
 bee rich in good woxks. God hath 
 rayfed his people to a great heigth of 
 mcicy, enriched them with exceeding 
 riches of grace; he hath made them 
 wonderfull by his wonderfull a#s of 
 mercy g: God hath feparated and fee 
 apart his people for his peculiar trea- 
 sure, and thereby hath made them 
 won-e full ; wee have a precious 
 place^ Pfal.q.^. know ye that Jehovah 
 
 hath 
 
to abundance of duty. 297 
 
 hath fet apart t-e godly man to himfe f* 
 the Arabjck vcrfion reads ic thus j fb*™*^***** 
 lord hath made the godly man* won- f a n^^ bi- 
 derfull, or fet him apart with \ wonder* scbinkt. 
 Yet all this mercy that we receive in ti + 
 
 this life, is but as a drop or crum of • ^" 
 mercy, in refpeft of thofe unfearcha- 
 ble treafures of grace, that (hall be 
 broken up and communicated to the 
 Saints in heaven to eternity : Oh 
 therefore how fliould wee ffudy to 
 exalt the God of our mercies, by a- 
 bounding in every good word and 
 work : it is that which is abundant** 
 ly prefTcd upon us, 2 Cor. 9. 8. Wee 
 muft abound in every good wor^. and 
 I Cor. 1 5. 5 8« abounding in the wo? k, of 
 the Lord alwaies. Firft , the Saints 
 muft bee full of the fruits of rtghte* 
 onfneffe, Philip. 1. Secondly, abun- 
 dant in every good work. Thirdly, 
 be abundant in the work of the Lord 
 at all times. 
 
 We muft bee much in duty, and 
 yet not reft upon our duties : there 
 be two dangerous rocks that wee rnufl: 
 take heed of, againft which many do 
 fpiic their fonks ; 1 flighting duties. 
 
 2 ftnying 
 
2^5 jft?unaance oj- meny tngagetb 
 
 2 flaying upon du ics. 
 
 Firfl, cake heed of flighting or neg~ 
 le£Hng any known duty* i It is one 
 end that ChriH had in his eye in dying 
 for his, that he mi^ht have a pure peo- 
 ple, zealous of good work/, Tit. 2. i 3. 14. 
 
 2 It is a ipeciall GolpelJ gran r , made 
 upon our deliverance from the hands 
 of our fpirituall enemies, that wejhould 
 fervehimin holinejfe avdrightcoufneffe 
 aS our dayes y Luke 1. 73, 74, 7y. 
 
 3 There is a new creature framed in 
 every Saint to make them ready and 
 prepared to every good work 5 this is 
 clearly held forth Ephef.z, to. for we 
 4re his workmanfhip, create I or framed 
 in Chrift iefus to good works , which 
 Ced hath prepared, that we fhould walk^ 
 in them. ThcSyriack reads it thus ; 
 tpeare hit creature y who were create i 
 in Iefus Chrtft, unto good works^which 
 (f 04 bath prepared from the beginnings 
 &c. Obfcrve, £. that all the Saints 
 receive tMr new fpirituall frame in 
 Icfus Chrill, hee is the divine fliop 
 wherein this glorious workmanftiip is 
 faflhoned and framed ; he is the fpring 
 of their graces, 2 The doing of go jH 
 
 works 
 
to abundance of duty. 299 
 
 works is the end of their new creation, 
 j As God hath prepared his people for 
 glory,Ron\. 9.23. fohee hath prepared 
 good works for his people to walk 
 in ; hce hath appointed good works 
 for the Saints daily cxercife in this 
 life, as well as a heavenly kngdom 
 for their glorious reward in the life 
 to come. 4 Good works are ordai- 
 ned for the Saints to walk in , but 
 not to live by them ; life and falvati- 
 on muft not bee expc&cd from our 
 good works ; Saints muft walk in 
 good works, but live by faith. 5 God 
 hath joyncd faith and good works 
 together infeparably > both in the 
 preaching of the GofpeJl, and pra- 
 tfife of his people ; and what God 
 hath joyned together, let no man put ha^o? m 
 afunder* Tit. 3. 8. 14. theMinifters of rl&trt 
 Ghrift are charged to affirm and teach k*a«? «p- 
 this, together with faith ; that they yav <&&- 
 who have believed in God, do find) to i&Sty 
 maintain good worh ; thus Bez,* reads Vt cmenc 
 
 it : but according to the originall it fcLl ^ ude ; 
 -L l tiit b . ^ 1 am boms 
 
 is thus ; that they who beleeve tn yod> mor ,bus 
 
 be CArefutl or ftudj to be * chiefe, to be p r3 eefle. 
 
 before others in good worh. There is Pafjbr* 
 
 the 
 
joo Jhundance of mercy tngageth 
 
 the fame cxpreflfioft, vcrfe 14. 
 
 Men ftudy to be before others id 
 riches, honours, earthly excellencies ; 
 but the Saints ftudy muft be t© excell 
 in good works, to exceed in the a- 
 bundant lpin uall doing the will of 
 God; it is evident by this Text, that 
 they that do not ftudy an excellency, 
 cminency, and exa^nrffe in doing the 
 work of God , they never yet truly 
 bcleevcd in God. 
 
 Secondly, wee muft take heed of 
 flaying and tefting upon duties per- 
 formed. Phtl.j.z. wee muft not reft 
 upoa our prayer, or any perfonall 
 performance, for life, rightcoufneffe, 
 and acceptance with God* Suppofc 
 we flhould fpend a hundred yearcs in 
 aftri& performance of duties, weep 
 out our eyes for our f nncs , weare 
 out our ftrength in duties , give all 
 our goods to feed the poorc, and our 
 bodies at laft to bee burned for the 
 Truth ; yet for all thefe, God will not 
 juftify and acquit u s; notwithftand- 
 ing all thefe duties, we may perifti for 
 ever, if wee have not a Chrift to juftify 
 both our pcrfons and performances. 
 
 We 
 
to abundance of duty. j OI 
 
 Wcc have continuallneed i of the 
 power of God to work all our good 
 works in and for us • 2 of the par- 
 doning mercy of God , to cover the 
 defe&s of all we do : 3 of the rightc- 
 oufheffe of Shrift God-man, romake 
 us accepted in all. Let us ft rive to 
 ad every duty with all our, fpirkuall 
 might, as we have received ; but whea 
 all is done, look upon our felves as un- 
 profitable lervants, and learn to live 
 upon the Lord (Thrift as ourrighte- 
 ouiheffe and reft, peace and propi- 
 tiation, affiftance and accep- 
 tance, our All, above 
 all, and in all. 
 
 FIN I S. 
 
* 
 

 W^aM-. 'h-"^'