The Covenant of Grace, Treatise 1 (1 of 3)
The NEW COVENANT, OR, A Treatiſe, unfolding the order and manner of the giving and receiving of the Covenant of Grace to the ELECT.
ACTS 7.8.
And he gave him the Covenant of Circumciſion.
THis bleſſed Servant of God, Steven, being called to account concerning what he had ſayd touching Jeſus Chriſt his deſtroying the Temple, it is the ſcope of his whole diſcourſe throout this Chapter, to juſtifie the doctrine that he had taught; that though Jeſus of Nazareth ſhould deſtroy that place, yet in ſo teaching he taught not blaſphemy. And this he doth (in way of an holy Hiſtory or Narration) make evident in the firſt place from the ſweet communion which their Fathers had with God, before either Temple or Tabernacle was built; and if ſo, then he would not have them look at it as unſafe for them, or as an utter ruine to Religion, if that both the Temple and the Ordinances of the Temple were deſtroyed in themſelves, and fulfilled in him. And firſt, the paſſages of Abrahams communion with God, Steven doth relate and maintaine, before any of Moſes his Cuſtomes were knowne.
God did effectually call him, which call he did alſo obey (ver. 2, 3, 4.) though as yet he knew no Circumciſion.
God giveth him a tryal of his faith, wherein he found Abraham faithfull, ver. 5, 6, 7. God promiſed to give him the Land of Canaan for a poſſeſſion, but he gave him not a foots breadth. He promiſed to give it unto his ſeed, when as yet he had no Child: and when God gave him ſeed, yet they ſhould ſojourn in a ſtrange Land, and be in bondage 400 years.
God gave him the Covenant of Circumciſion, in the words of the Text; and Abraham in the ſtrength of the bleſſing of God begate Iſaac, and Circumciſed him according to Gods direction, and all this before Moſes gave any Ordinances unto them to keep, and before either Temple or Tabernacle was built. From hence we have heard, That the ſoule may have very ſpirituall and gracious communion with God, before it partake in Church-fellowſhip, or in any Seale thereof; for Abrahams faith was throughly tryed, before he had the Seale of Church-Covenant given him. We heard alſo this propounded, wch is the words of the Text, that God gave unto Abraham the Covenant of Circumciſion; which Doctrine doth imply in it four principall parts, all of them ſerving to clear Stevens meaning, and to prove his ſcope.
1 The Author and manner of diſpenſing it, God gave: ſo it was by gift.
2 The Articles of it; and they are to be inquired into.
3 The Confederates; and they are expreſſed, God on the one ſide, and Abraham and his ſeed on the other ſide.
4 The Seale of it, Circumciſion, which was the Seale of Church-Covenant.
Theſe four parts doe yeeld unto us ſo many Notes. The firſt of them was formerly ſpoken unto in the laſt point formerly handled: Now for the ſecond and third parts, to wit, the Articles of the Covenant, and the Confederates, we comprehend them both in this one Note.
Doctr. That in the Covenant which God made with Abraham, he gave himſelfe to be a God to Abraham, and to his ſeed, and received Abraham and his ſeed to be a people unto himſelfe: and the chiefeſt of this ſeed, the Lord Jeſus Chriſt, he took to be the Mediator or Surety of this Covenant between them both.
This is the ſum of the Articles, and of the Confederates: What the Articles be, is not here mentioned, but Gen. 17.7. they be (for to ſpeak of Circumciſion before a Covenant, it is but a ſeale to a blank) where the Lord expreſſeth himſelfe, thus ſaying, I will eſtabliſh my Covenant between me, and thee, and thy ſeed after thee in their Generations, for an everlaſting Covenant, to be a God unto thee, and unto thy ſeed after thee. As for other parts of the Covenant, they were more properly unto Abraham himſelfe, as to be exceeding fruitfull, to be the father of many Nations, thoſe things were more peculiarly proper unto Abraham, though they have a morall and univerſall uſe and force in all the faithfull, whom the Lord doth make fruitfull, and giveth them a naile in his Tabernacle. In the Covenant theſe three things are implyed.
1 God gave himſelfe to be a God unto Abraham, and to his ſeed. This is ſuch an Argument as the ſtrength and wiſdome of men and Angels cannot unfold: It is a Catechiſme point, and by way of Catechiſme to be opened (as the Lord hath revealed it) I mean, plainly and familiarly.
2 God did receive Abraham and his ſeed to be his people, this is implied and neceſſarily inferred by the Rule of Relatives; for if God doe give himſelfe to be a God unto Abraham, and to his ſeed, and doth not expreſly prerequire it of Abraham and of his ſeed, that they ſhould give up themſelves to be his people; then it muſt of neceſſity follow, that the Lord will undertake to receive them to be a people unto himſelfe, and prevent them in that grace, and ſo he will performe both his owne part of the Covenant, and Abrahams part alſo; according to what we read, Deut. 7.6,7,8. when as they were in a Land of Idols, and the Lord lifted up his hand to have deſtroyed them there, yet he remembred and wrought for his own Name ſake: ſo that though they were far off, yet the Lord (to make good his Covenant) brought them out of Aegypt, and ſo from one Covenant to another; by all which things it doth appear, that the Lord will keep our part of the Covenant alſo; and this is neceſſarily implyed, in that he promiſeth to be a God unto Abraham, and to his ſeed; and there is no expreſſe Reſtipulation pre-required on Abrahams part. We ſee this likewiſe held forth, Deut. 29.1.13. where the Lord entreth into another Covenant with them, in the Land of Moab, beſides the Covenant which he made with them in Horeb, and in this Covenant he doth eſtabliſh them to be a people unto himſelfe, as well as give himſelf to them to be thrir God, verſ. 13. and as God required it of them, to circumciſe the outward man, even the foreskin of their Children, ſo he will alſo circumciſe them, taking poſſeſſion of them, and circumciſing their hearts, and taking away the ſtonyneſſe of them, and ſo fit them to be a Temple for himſelfe to dwell in.
3 The Lord in this Covenant taketh the chiefeſt of Abrahams ſeed, even the Lord Jeſus Chriſt to be the Mediator and ſurety of the Covenant, and unto him doe all the Promiſes belong: ſo the Apoſtle doth expound it, Gal. 3.16. — and ſo by him are all the Promiſes and bleſſings of the Covenant conveyed unto Abraham, and to his ſeed (his faithfull ſeed) all the world over, and therefore he is called the Mediator of a better Covenant, Heb. 7.22. meaning of the Covenant of Grace, Heb. 8.6. Theſe three things doe containe the ſum of the Covenant of Grace, and of the Goſpel of Jeſus Chriſt, and would therefore be plainly diſcovered unto Chriſtians, as,
1 What is the meaning of this, that God gave himſelfe unto Abraham.
2 How doth he take Abraham and his ſeed, and make them his people.
3 How doth he take Jeſus Chriſt and make him the Surety of the Covenant between them both;
for the Covenant is eſtabliſhed, and ſo is a ſure, firm and everlaſting Covenant. Now in this gift that God gave himſelf unto Abraham, obſerve three things.
1 The Bleſſing given.
2 The Order in which it was given.
3 The Manner of giving it.
In the Bleſſing given: When God doth by Covenant give himſelf to be a God, it doth imply two things.
1 That God doth give Himſelfe, the Father, the Son, and the Holy Ghoſt, the whole Nature of God and all the Perſons: the God-head, with all the Attributes of that Nature, and all the Offices of thoſe perſons; for it is not a confuſed God that vaniſheth away in a generall imagination, but God diſtinctly conſidered, in his Perſons, Attributes, Properties, &c. Thus the Lord giveth himſelfe to Abraham and to his ſeed, I will be a father unto you, 2 Cor. 6.18. and that is not ſpoken unto the Jewes onelyonly, but unto all the Iſrael of God: He giveth the Son alſo, Iſa. 9.6. Joh. 3.16. And for the Holy Spirit, Jo. 16.7.13. Iſa. 59.21. This is my Covenant with them ſaith the Lord, My Spirit that is upon thee, and my words that I have put into thy mouth ſhall not depart, &c. And this is it which the Apoſtle alſo ſaith, Gal. 4.6. Thus the Lord giveth himſelfe unto his Servants from one Generation to another. If therefore the Lord, God the Father give himſelfe, he will not be wanting to draw his people unto the Son, Jo. 6.44. and what is the chief buſineſſe and work that the Son hath to doe about us? No man can have fellowſhip with the Father, but he muſt have fellowſhip with Jeſus Chriſt, ſo our Saviour himſelfe ſaith, John 14.6. No man can come unto the Father, but by me: This therefore the Lord Jeſus Chriſt will doe for all the elect ſeed of Abraham, he will open their eyes to ſee, that the Father did not draw them to damnation or utter deſolation (though at firſt that be their greateſt fear) but unto ſalvation by him. This hath he promiſed to doe, and if it be the work of the Spirit of God to eſtabliſh us both in the Father and the Son, then will he convince the world of ſin, of righteouſneſſe, and of judgement, John 16.8, to 11. and ſo will eſtabliſh our hearts in the comforts of the Lord our God; and this is that which the Apoſtle prayeth for the Epheſians, Chap. 3.16. Hence it cometh to paſſe, that what the Lord would have us to doe, he is preſent by his Spirit to teach us, and to ſtrengthen us, and ſo to doe it for us. All theſe things doth the Lord work for Abraham, and for his Elect ſeed: So that look what is meet for a Father to do, or for a Brother to doe, or for the Spirit of God to doe, that will the Lord doe unto his elect ones; and ſo he giveth all his attributes, and they are even God himſelfe; and therefore when Moſes deſired to ſee his glory, and he deſired it from the grace that God had ſhewed him, Exod. 34.6. the Lord proclaimed his Name before him, Jehovah, Jehovah, ſtrong, mercifull, and gracious, &c. Thus doth the Lord give himſelfe, and all the Perſons in the God-head (as they are truly called) and Attributes, they are no more, nor no other then God himſelfe.
2 And as God himſelf is implyed; ſo when God is given by Covenant, all the Ordinances and Creatures, and works of God are given alſo, for ſo it was in all Covenants of old time; when Jehoſaphat maketh a Covenant with Ahab King of Iſrael, 2 Kings 22.4. then I am as thou art, and my people as thy people, and my Horſes as thy Horſes, and all that he hath is for Ahabs ſervice, as the King goeth, ſo goeth his ſtrength; ſo thus it comes to paſſe, that if the Lord of Hoaſts be for us, and give himſelf unto us, then alſo he gives unto us his Eternall Election and Redemption, and whatſoever he hath wrought for the ſalvation of his Elect; He hath not ſo dealt with any Nation (Pſal. 147.20.) but only with the Iſrael of God, unto them hath he given his Laws and ſhewed them his judgements: And for his Creatures, they are all given to be for his People, to whom he hath given himſelf. If God be a God unto Abraham, then ſhall all Gods people be for him, Melchiſedeck ſhall bleſſe him, Aner, Eſhcot, and Mamre, ſhall be Confederates with him; the Sun, Moon, and Stars ſhall fight in their courſes for the people of God; the Sea ſhall give way to paſſe through it on dry ground, What ailed you ye ſtreams of Jordan to goe back? Why, all the Creatures of God muſt ſtoop unto the people of God w… he is in Covenant with them. This is that which the Lord promiſeth unto his people, Hoſ. 2.18. to 22. when the Lord ſhall marry them to him in faithfullneſſe; and 1 Cor. 3.22. This is the large gift of Gods Covenant. Nay, and which is wonderfull and beyond all comprehenſion, when I ſay, all the Creatures and Ordinances of God are ours, the very expreſſion of the phraſe doth imply that the Lord giveth himſelfe to be the ſtaffe and ſtrength of them; ſo that you ſhall ſee the preſence of God in them, he will not only give a man wife and children, and Ordinances, and providences, but he will be in all theſe, and bleſſe his people in the enjoyment of them all, ſo as that they ſhall enjoy God in all. Pſal. 16.5,6. The Lord is the portion of mine inheritance. He ſaw the Lord in what he did enjoy, and when he had any thing it was in God, & when he wanted any thing it was ſupplyed in him. The like did Jacob find, when his brother Eſau came againſt him with 400 men, and the Lord turned him from the fierceneſſe of his wrath; here was the Covenant of Abraham, the Lord gave him the mouth, and arms, and tears of his brother Eſau: what ſaith Jacob to all this? Gen. 33.10. I have ſeen thy face as though I had ſeen the face of God. He ſaw the power and mercy of God in changing the countenance of his elder brother: and that is it which ſweetneth all that a man doth enjoy, the lovingkindnes of God in all, is the bleſſing of all; and this likewiſe doth Jacob acknowledge, Gen. 33.5. Theſe are the Children which God hath gratiouſly given thy Servant; and ſo he looked at them as Gods wives, and children, and ſervants, and Cattell; and this is the very life of the Covenant of Grace, when as the Lord is wrapped up in all his bleſſings, when as he giveth himſelfe, and in himſelfe his Chriſt, & in Chriſt Peter and Paul and all things unto his Church, 1 Cor. 3.22,23. Rom. 8 32. This is the maine thing given, God himſelfe, the God of the Covenant, his Perſons, Nature, Ordinances, Providences, and now Abraham is made the Lord of the world: and ſo the Apoſtle doth interpret it, Rom. 4.13. the Promiſe that he ſhould be Heire of the world, &c. and this is that which Abraham did receive in receiving the Lord to be his God.
2 In the Order of giving the Covenant, there is ſomething to be obſerved.
1 God giveth firſt, and not the Creature, it was not Abraham that gave unto God firſt, for which of all the Creatures ſhall offer a Covenant unto the Mighty God? Rom. 11.35. the Lord hath the preheminence in giving, for what ſhould Abraham give unto God, if God give not ſomething unto him firſt? He is the firſt giver.
2 He is alſo the firſt thing in order that is given; for, doth he give the world firſt, or Ordinances firſt? or any other ſpirituall or temporall bleſſings firſt? No doubtleſſe, the Lord is the firſt thing that he giveth by his Covenant, and with himſelfe all things elſe alſo, Rom. 8.32. And there is the precedency of Jeſus Chriſt, he is given, and in him all ſpirituall bleſſings, as the Apoſtle ſaith, Epheſ. 1.3. and this for the order of Nature in giving the Covenant: not Obedience firſt, nor Faith firſt, nor any thing elſe firſt, but himſelfe is Donum primum & primarium, and in him, all his goodneſſe, Exod. 33.19.
3 For the Manner of giving; in that he giveth himſelfe, there is implyed both the freedome and eternity of the gift, firmneſſe therefore and that unto eternity. In that he giveth himſelfe, it muſt of neceſſity be done freely; for what can any Creature give to purchaſe God? If a man could give thouſands of worlds they were not enough to purchaſe or redeem one ſoule; and if he had millions of worlds to give, what were they all to purchaſe ſo great a gift as God himſelfe is? Therefore it muſt needs be of free gift, for the Creature can doe nothing to prevent God. God indeed may give with a purpoſe to receive back againe, as God doth require this of Abraham, that he ſhould have no other Gods before him, &c. Gen. 17.1. But though Abraham ſhall performe this and all the Commandements in an Evangelicall manner, yet God himſelfe doth undertake in this Covenant to be the Author and finiſher of this his faith and obedience, Heb. 12.2. And this doth argue the marvelous freedome of the Covenant of Grace, for the Lord offereth it out of his grace without the foreſight of faith or works, for he undertaketh to give both will and deed of his good pleaſure, Phil. 2.13.
Object. But it may be ſaid, Did not the Lord exact it that he ſhould give himſelfe back againe? or elſe God would not give himſelfe?
Anſw. Truly then the Covenant had not been of free Grace, but as you ſee ſometimes great Princes will take in a Neighbour Nation into League with them, and not tell them of it: ſo doth the Lord deale with his Elect ones, otherwiſe he ſhould not at all intend it, nor ever give himſelfe unto us, for we are not able to give our ſelves unto him, for if Abraham did give himſelfe, it was becauſe God did take him firſt, and therefore it is that the Apoſtle telleth us that the Lord took hold of Paul that he might take hold of the Lo…d, Phil. 3.12. I follow after, if that I may &c Deut. 32.6. If we give up our ſelves unto the Lord, it is becauſe the Lord hath taken hold upon our hearts firſt.
Object. But doth not the Lord require of him to Circumciſe his ſeed the eighth day?
Anſw. So he doth indeed, but the Lord giveth him that alſo: God the Father ſeeth it needfull for the confirmation of their Faith, and their everlaſting ſalvation, therefore he giveth him Circumciſion, and giveth him the grace to circumciſe his Children: I think indeed the Lord doth call for many things under a Covenant of Grace, but ſo as that the Lord
1 Worketh thoſe things in them out of Grace, not give Grace out of works:
2 He will have them know, that thoſe things which they work are nothing without the working of his grace.
It is true, Abraham may circumciſe Iſaac, but who ſhall circumciſe the heart of Iſaac? It is a ſmall matter to circumciſe the fleſh: ſo it is a ſmall matter for us to baptize with water, but who muſt waſh us from our ſins, ſave only the Lord our God? So that he doth ſecretly intimate, that what his poor ſervants doe outwardly, he would doe it in effect. The Children of Iſrael ſhall at the Lords Commandment march about the City of Jericho ſeaven dayes together, and not ſpeak a word, and hereby the walls of the City ſhall fa…l down flat: of what uſe were theſe weapons to ſuch an end? what would the Lord ſhew his people hereby? hereby he teacheth them to know by what ability and power to bring mighty things to paſſe, they ſhall doe duties as the Lord commandeth them, but he himſelf ſhall breath in them to make them effectuall: for though we doe never ſo much, yet we cannot reach unto the accompliſhment of any good thing. Not by might, nor by ſtrength, but by my Spirit; The Lord therefore by his Spirit muſt work all our works for us. Here is the freeneſs of Gods Covenant, in that the Lord giveth himſelf firſt, Jer. 32 40. You may ſpeak of Conditions in this kind, but the Lord doth undertake both for his own part and for our parts alſo: for as the Covenant is free, ſo the Lord will freely maintaine and preſerve all his Elect, and all from the immutable nature of God; it is not poſſible that God ſhould lye, Mal. 3.6. Hence ſpringeth our eternity & perſeverance (Rom. 11.29.) Phil. 1.6. Though the ſence of the Covenant doth require it of Abraham to give himſelf back again unto the Lord, though that be Abrahams duty, and the Lord doth intend it, yet his intendment is to imply, that he doth receive Abraham and his ſeed to be his people for ever. Joſh. 24.3. Thus (mind ye) the Lord dealeth in the Coven: of Grace, he looketh towards thoſe that look not towards him, as is held forth, Hoſ. 3.3. where the Lord biddeth the Prophet love a woman that was an Adultereſſe, and ſay unto her, Thou ſhalt be for me, and I will be for thee; This is a branch of the Covenant, when the Lord doth undertake to receive Abraham and his ſeed unto himſelf, his giving himſelfe unto them doth breed a reciprocall returning of them unto him.
Queſt. Now it may be demanded, How did the Lord take Abraham and his ſeed to be his people?
Anſw. By a double Act, as
1 Of Preparation, not on Abrahams part, or on his ſeeds part, but on his own part, the Lord prepared them.
2 The Lord did inveſt him with the bleſſings of this Covenant.
1 For Preparation, the Lord prepareth them by a double work of his Spirit, which are manifeſt in all the ſeed of Abraham, Elect of God.
1 By a Spirit of Bondage, whereby he cutteth off the ſeed of Abraham from all worldly intanglements and delights; thus God took Abraham, and brought him from beyond the Flood, and ſo doth he take men off from their Countreys and Fathers houſes, he ſeperates them from all ſuch things that he might draw them unto himſelfe: Thus he dealt with the Children of Iſrael, and called them to be a ſingular people unto himſelfe, and yet but in a Covenant of works, Deut. 7.6,7,8. Thus doth the Lord deale with all thoſe whom he receiveth to be a people unto himſelf; and by this ſpirit of bondage he draweth them from all their ſinfull luſts and paſſions, ſo as that they can find no hope of mercy in any thing; and this is properly a Seal of the Covenant of works, as the Spirit of Adoption is a ſeale of the Covenant of Grace, Rom. 8.15. Now by this bondage the Lord firſt ſetteth home unto the Conſciences of men the weight and danger of their ſins, and it is the uſuall manner of God to give a Covenant of Grace by leading men firſt into a Covenant of works (as it is his conſtant manner to work by contraries) and ſo to thruſt men out of doors that they may have fellowſhip with himſelfe at length; I had a gratious father (will the poor ſoule ſay) but now I may goe and ſhake my ears like a poor wretch) for ſo indeed he is caſt out of the Covenant and favour of God to his ſenſe and feeling; but thus the Lord doth even ſhut him out of doors, that he may open to him another and a better way.
2 The Lord alſo Prepareth his people by a Spirit of Burning, which upon a ſpirit of bondage he doth ſhed abroad into the hearts of men: This we read of, Mal. 4.1. It is ſpoken of the Miniſtry of John the Baptiſt, which did burn like an oven againſt all the Scribes and Phariſees, and left them neither the root of Abrahams Covenant, nor the branch of their own good works: he cutteth them off from the Covenant of Abraham, Mat. 3.9. Think not to ſay that you have Abraham to be your father, &c. and ſo by cutting them off from the root, he leaveth them no ground to truſt on. From their good works the Lord Jeſus Chriſt alſo cutteth them off, Mat. 6.2.5.16. This was a Spirit of Burning, which the Lord conveyed by the M niſtry of Chriſt and of John Baptiſt, to burn up all the Hypocrites like ſtubble, and the beauty of their works was blaſted by it; and this is Gods uſuall manner of dealing. Now there are many under a Spirit of bondage, that never came under a Spirit of burning; yet many under a Spirit of bondage doe fear the Lord with ſome kind of reverence unto his Ordinances; for as an Angel of God they received Paul, and yet, for many of them, they were but under the Law, and therefore the Apoſtle ſaith, He is afraid of them leaſt he hath beſtowed his labour in vaine, Gal. 4.9,10,11. compared with ver. 21. where he ſaith, Tell me ye that deſire to be under the Law, &c. A ſigne that this bondage under which they were, did not onelyonly bind them under fear of wrath, but did bind them alſo to obey the Ordinances of God with ſome kind of devout reverence: Now you have many men that reſt there, but when the Lord doth carry men further, then he ſendeth a ſpirit of burning, thereby to blaſt all the fruits and branches of their righteouſneſſe, and to burn up all, that under a Covenant of works a man hath wrought; and this is that which the Prophet Eſay ſpeaketh of, Iſa. 4.4. that the Lord will purge away the filth of the daughter of Sion with a ſpirit of judgement and of burning. The one is a ſpirit of ſanctification, and the other is a conſuming fire, which forceeth them not to build any comfort upon any works that they have done. This may Hypocrites reach unto in their judgements, ſo as that they may be convinced, that they have neither root within them, nor branch growing upon them, and yet in the mean while they may not come unto a Spirit of Adoption, but hereby alſo the Lord uſeth to prepare his people. Some bleſſe themſelves in worldly courſes, and never come unto a ſpirit of bondage: ſome doe find comfort in their performances, and never ſaw the vanity of their own righteouſneſſe, but there are thoſe whom the Lord doth carry further unto a ſpirit of burning, even unto a ſenſible feeling of Gods wrath burning againſt whatſoever is as ſtubble (& ſuch is a mans own gifts, and parts, and worth) ſo that now the poor ſoule findeth that he hath no root of any good Covenant, but ſeeth it to be an outward face of the Covenant that he doth reſt upon; and now he ſeeth no green branch of righteouſneſſe remaining, but all is blaſted and broken in pieces, according to what the Prophet Eſay ſaith, Chap. 40.6,7. and ſo the Lord cometh to leave a man neither root nor branch, for by a ſpirit of bondage the Lord blaſteth all fleſh: but when it cometh unto the goodlineſſe of fleſh, that is conſumed by a Spirit of burning.
2 As God thus prepareth us for himſelfe, ſo he doth give himſelf unto us, and taketh poſſeſſion of us by his bleſſed Spirit. The Father giveth himſelf and his Son by his bleſſed Spirit (for the Spirit it is by which he doth viſit the hearts of his people) and this is the main bleſſing of the Covenant of Grace. For the better cleering of it, this may be demanded.
Queſt. How doth the Lord give himſelfe unto his people, and his people back againe to receive him?
Anſw 1. They being thus prepared, the Spirit of God taketh up his ſeat in the ſoule by making it a Temple unto himſelfe, in the name of the Father and of the Son, and ſo are they made an habitation of God through the Spirit, Eph. 2.22. Gal. 4.6. And becauſe yee are Sons, &c. where he ſpeaketh not of Sons by actuall regeneration, but by Gods Eternall Counſell. The ſame Spirit is alſo called the Comforter, whom Jeſus Chriſt hath promiſed to ſend, John 16.7,8,9. If I depart, I will ſend you the Comforter, and when he is come, he will reprove the world of ſin, of righteouſneſſe, and of judgement.: Of ſin becauſe they beleeve not in me. This the holy ghoſt convinceth men of, to be the greateſt miſery of the ſoule, that they have not beleeved upon Jeſus Chriſt. And look as a Talent of gold or ſome weighty mettall falling into a Veſſell of water, daſheth out all that is in the veſſell to make room for it ſelfe: So the Lord Jeſus Chriſt coming into the ſoule, daſheth out all watry confidences, and maketh room for himſelfe, ſo as that you may ſay the Eternall God is there; and in very deed, becauſe the heart of man is not onelyonly like unto water, but is hard and ſtony, therefore the Spirit of God cometh like fire, and melteth the iron ſtone of the heart, and ſoftneth it into fleſh, that now the ſoul is utterly at a loſſe not onelyonly in regard of his ſins, but in regard of his beſt works alſo, and is moſt of all convinced of his unbeliefe. Now the Holy Spirit of God bring thus ſhed abroad into the heart, at the very firſt entrance of it into the ſoule, us it doth chiefly convince the ſoule of Unbelief, ſo
2 The ſame Spirit worketh faith in the ſoule to yeeld himſelfe unto the Lord, and the ſoule being emptied of himſelfe, now the Holy Ghoſt hath infuſed Faith to receive the Lord Jeſus Chriſt; and this is a true ſaving work though the ſoule thinketh it ſelfe in a very ſad condition, that he ſhould ſo long live without beleeving in Jeſus Chriſt. But he is cleerly convinced what his caſe is, and how vaine his beſt works are; and he lyeth under this work not onelyonly in his judgement, but in his heart; he now freely ſubmitteth unto the will of God. So that the Spirit of God becometh unto the ſoul, not onelyonly as a Spirit of burning to conſume all that is like ſtubble, but doth alſo melt the iron-ſtone of the heart, and ſoftneth it into fleſh, that the word may take deep impreſſion in it: Now there is room for Jeſus Chriſt, now faith is wrought there, and now a ſoule can plead with God by faith in prayer; he ſeeth there is no former Covenant that he can plead, nor any righteouſneſſe of his owne, but ſuch as Hypocrites will quarrell for, and riſe up to maintaine, as they did againſt John Baptiſt, pleading their Covenant and their righteouſneſſe; with theſe things a poore ſoule is not ſatisfied, but unto you that feare my name ſhall the Sun of righteouſneſſe ariſe with healing in his wings, &c. Mal. 4.2. Herein is implyed ſuch a reverent fear that dare not diſaffect this kind of yeeldingneſſe to the Son. In the old Teſtament it is called Fear, in the new Teſtament it is more generally called Faith; yet the Apoſtle ſaith, Rom. 11.20. Be not high-minded, but fear, whereby he provoketh them to live by Faith; and indeed it is that, whereby the ſoule doth yeeld unto the Lord: and this is indeed our Effectuall Calling; the Spirit of God taking poſſeſſion in our hearts, and working this faith in us, whereby we ſubmit unto the Lord. This is that faith in Jeſus Chriſt that maketh us one with Chriſt, for our effectuall calling bringeth us to be one with him, 1 Cor. 1.9. God is faithfull by whom ye are called into the fellowſhip of his Son Jeſus Chriſt. This fellowſhip or communion ſtandeth in two things.
1 In the Unity of the Spirit, 1 Cor. 6.17.
2 In the receiving of Faith on our parts:
ſo that by beleeving (which is the firſt thing we doe) we yeeld unto the firſt work of God; when this ſtronger man cometh, we yeeld up all our Armour to him, and herein ſtandeth our coming on to be in Chriſt and in God the Father, by this Spirit of God that taketh poſſeſſion of the heart, and hath not only burnt up root and branch of our legall righteouſneſſe, but hath alſo melted us unto a ſoft frame to yeeld up our ſelves unto the Lord, and now we are fit for any duty, the Lord having poſſeſt us with his powerfull preſence, and this is true ſpirituall Union between the Lord & our ſouls. By this faith the Creature doth yeeld up it ſelfe unto the Lord, which is alſo the work of the grace of God in us, having brought us unto holy union wth himſelfe: Now this faith thus wrought in our effectuall calling, is not built upon any Conditionall Promiſe (I mean upon any Promiſe made to any gracious Condition penitent in us) nor can it be built upon any, but upon the Abſolute free Promiſe unto the ſoule, according to what we read, Iſa. 43.22. to 2…. Thou haſt not called upon me O Jacob, but thou haſt been weary of me O Iſrael, thou haſt not brought me the ſmall Cattell, &c. See Calvin l. 3. juſti…. c. 2. ſ. 29.In all which we ſee the abſolute freenes of the grace of God. So Ezek. 36.26.
Object. But you will ſay, Though ſome may be converted by ſuch an abſolute Promiſe, yet ſome mans faith may be built upon a conditionall Promiſe, unto a gratious condition.
Anſw. I pray you conſider it: If it be a condition, it is to ſome good Qualification or other, ſome good work or other of the Spirit of God in the heart of a Chriſtian: Was this work wrought before Converſion or after? Every Chriſtian knoweth, that all workes wrought before Converſion are but droſſe and dung, to apply Promiſes to ſuch works, were indeed to build upon a ſandy foundation. What ſay you then to works after Converſion? All works after Converſion are fruits of Faith, and if they proceed from faith, then faith went before, then a mans faith was not built upon a conditionall promiſe, how is it poſſible that it ſhould, when as all works after Converſion are fruits of faith, or elſe they are no true ſanctification, then faith went before in order of Nature, and ſo was not built upon works, but works upon it. And therefore all our beſt Divines doe carry it thus; That faith cloſeth with Chriſt upon a Promiſe of free grace, otherwiſe (as ſaith Calvin) Juſti…. l. 3. c. 2. ſ. 29.my faith would alwayes be trembling and wavering as my works be. Upon a Promiſe of free grace therefore my faith is built, as upon the Promiſe of God in Chriſt reconciling the world unto himſelfe, 2 Cor. 5.18,19. The word is it may be ſpoken outwardly unto all Chriſtians, but if God doe ſet it home particularly unto any ſoule, that man receives this gift of God, & it is made his own: firſt he beleeveth this Promiſe of free grace, and then afterward come other Promiſes that doe bear witneſſe unto the right application of that Promiſe unto the ſoule: but I am firſt bu… upon a Promiſe of free-grace, or elſe there is no true cloſing with Jeſus Chriſt. Well then, being thus united unto Chriſt, from this Union with Chriſt, do flow all other bleſſings and benefits of the Covenant of grace; and from hence ſpringeth Communion with Chriſt in all ſpirituall bleſſings that the Lord hath wrought for us in him, and they are, two of them Relative bleſſings, as they are called by Divines, and two of them Poſitive bleſſings: The two former are laid up in Gods owne hand, and are not created in us as the other two are.
1 For the Relative bleſſings, they are
1 Adoption.
2 Juſtification.
And they ſpring immediately (ſimul & ſemel) from the former Union with Chriſt, for as ſoon as ever the ſpirit of God is in our hearts, and hath wrought faith, that we doe not ſpurne againſt Jeſus Chriſt, now is the Divine nature of Chriſt in us, and we are now become the Sons of God as Chriſt himſelfe is.
Look as in a mans firſt naturall conception, as ſoon as ever Adam doth live, there is an heir of Adam, even ſo ſoon as the ſoul liveth: So it is in this new ſpirituall birth, as ſoon as the Holy Ghoſt cometh and hath wrought this faith, now is the ſeed of God in us, and the life of Chriſt, and the Spirit of God, and now are we the Sons of God, Jo. 1.12. Immediately upon this Union with Chriſt we are Sons by Adoption, and as we are Adopted, ſo likewiſe our ſins are now imputed unto Chriſt, and his righteouſneſſe unto us, and ſo our perſons are juſtified. For how and when was Adams ſin imputed unto us? Pſa. 51.5. Behold I was ſhapen in iniquity, &c. ſo ſoon as ever there was life, it was the life of Adam, now the imputation of Adams ſin falleth immediately upon the ſoule. So when we doe receive Chriſt by this living faith, having the life of Chriſt in us, we have the righteouſneſſe of Chriſt alſo imputed to us: for what doth the Child in the womb, though it doth neither good nor evill, but is meerly paſſive, yet ſinfull it is, and a Child of Adam. So alſo in this our Regeneration, the ſoule acteth not, but onelyonly receiveth Chriſt by that faith which the Lord hath wrought in it, whereby alſo it is made capable of the priviledge of Adoption, and ſo the Lord accounteth us his Children, and imputeth the righteouſneſſe of his Son unto us, whereby we are juſtified. Theſe things doe dwell in Gods boſome, and the meaning of them is afterward revealed unto the ſoule, but communicated they are, both that of Adoption, and this of Juſtification, by the gift of faith wrought in us, but we are ſtill upon the firſt worke of Converſion, wherein a Chriſtian is onelyonly paſſive and receptive, and truly it muſt needs be ſo in the firſt work of God upon us.
2 Now for the Poſitive bleſſings that are wrought in us, they are:
1 Sanctification.
2 Glorification.
When we are called, then are we ſanctified, then are we glorified, 1 Cor. 1.2. As in our naturall conception, as ſoon as ever the Child liveth, Adams ſin is firſt imputed, and then there is a proneneſſe in it to carry it captive unto ſin, and to make it backward unto any goodneſſe: ſo when the life of Chriſt is diſpenſed unto the ſoule, now the Lord cometh to convey with it Juſtification, and in it pardon of ſin, and then there is a proneneſſe in a juſtified perſon to be lively in duty. If we live in the Spirit, let us alſo walk in the Spirit, and by faith our hearts come to be purified, Acts 15.9. and the ſame Spirit quickneth us unto holy duties; ſo that we live, yet not we, but Chriſt liveth in us, yea the Spirit ſanctifying draweth us into an holy Confederacy to ſerve God in family, Church, & Common-wealth; and this ſanctification groweth and encreaſeth more and more; for as corruption of Nature ſpringeth from the imputation of Adams unrighteouſneſſe, ſo doth ſanctification ſpring from the imputation of Chriſts righteouſneſſe and thence floweth a proneneſſe unto that which is good, and a backwardnes unto that which is evill; this is Sanctification.
2 The other Poſitive gift is Glorification, which we read of, Rom. 8.30. This the Apoſtle Peter mentioneth, 1 Pet. 5.10. as that whereunto we are called, — and in truth he hath begun the work from the time that he firſt began to call and ſanctifie us, 2 Tim. 1.9. From the very firſt time that God worketh upon the ſoule gratiouſly, there is a glorious work in that ſoul, and others may ſee it though himſelfe ſeeth nothing that he hath received.
Thus we ſee the ſecond branch of the Doctrine opened, how the Lord doth receive Abraham and his ſeed unto himſelfe, preparing them by a ſpirit of bondage and of burning, and then ſavingly by the inhabitation of the bleſſed Spirit, the ſame Spirit begetting Faith, we are alive in Jeſus Chriſt, and ſo come to be adopted and juſtified in him. Afterwards the ſame Faith which at firſt onelyonly receiveth Adoption and Juſtification, doth now begin to ſtir a little, and to breath forth into gratious deſires and ſome holy mourning, and beginneth now to put forth ſuch works as the Holy Ghoſt carryeth the ſoul an end in, working all our works in us and for us.
Now for the third and laſt part of the Doctrine, the Lord took the chiefeſt of Abrahams ſeed to be the Mediator of this Covenant, unto whom all the Promiſes were made, Gal. 3.16.
Queſt. If the Lord gave him to be Mediator, how did he conſtitute him ſo to be?
Anſw. By a double Act;
Firſt, by receiving Jeſus Chriſt the Son of the Virgin Mary, to be one perſon with the ſecond in Trinity, hereby laying a ground of a firm Mediation between God and us: for now cometh Jeſus Chriſt to be of Gods Nature, and therefore he wilbe faithfull unto God, and of our nature and therefore he wil be compaſſionate towards us. And here is the Root of all the life and power of this Mediation, to wit, this perſonall Union betweene Jeſus Chriſt and the Father, which maketh up a firm and everlaſting communion between God himſelfe, and Jeſus Chriſt.
Secondly, by Gods giving him to be a Covenant, Iſa. 42.6. I will give thee for a Covenant of the people, &c. That is, to be a Mediator of this Covenant.
1 To receive from God all the Offices and gratious gifts, whatſoever is requiſite to a King, Prieſt, and Prophet, all things he receiveth from the hand of the Father, Col. 1.19. For it pleaſed the Father that in him ſhould all fullneſſe dwell, thus he becometh a plentifull Redeemer: And as the Lord gave him to be a Covenant, ſo he giveth him alſo to worke all things needfull for our Redemption: partly by his Paſſion, and obedience unto the death of the Croſs, and partly by fulfilling the whole Law, all righteouſneſſe for us. The Lord Jeſus Chriſt did fully accompliſh whatſoever was requiſite for him to accompliſh in his owne Perſon.
2 He doth perform all things needfull for the Application of this redemption unto our ſoules; and to this end, he it is that ſheddeth abroad his Spirit into our hearts, John 15.26. & 16.7. and when this bleſſed Spirit cometh, he applyeth unto the ſoule all the gratious redemption of Jeſus Chriſt, by giving him and all the fruits of his redemption, and by working all thoſe bleſſed works that the ſouls of his people come to be partakers of; and ſo performeth all thoſe Conditions that are required on our parts: If it be needfull for us to have faith, he will work it in us: If it be needfull for us to live a life of Faith, he will help us ſo to live, for it is not of our ſelves, it is the gift of God, Epheſ. 2.9. Thus hath the Lord made him a compleat Mediatour of this holy Covenant, and whatſoever we receive, we receive it from him; for unto him firſt as the head of the Church are all bleſſings given, and unto us all Promiſes in him are Yea and in him Amen, 2 Cor. 1.20. for though Chriſt be not a ſinner in his owne perſons, yet in reſpect of his Members, he is many times loſt in them, though not in himſelfe; and poor in them, though not in himſelfe; for us therefore he receiveth the Promiſes of God, and that is the great ſecurity of them, that they are laid up ſafe in him, and belong unto us if we have Union with the head; and in him we perform whatſoever God requireth, whether we Pray, or Preach, or hear, we doe all in the Name of Chriſt, going forth in his ſtrength and power, Col. 3.17. Thus is the Lord Jeſus Chriſt a firm Surety of the better Covenant, Stabliſhed upon better Promiſes, Heb. 8.6.
Ʋſe 1. In the firſt place, This may teach us a broad difference between the Covenant of works and the Covenant of Grace.
In the Covenant of works, the Lord offereth himſelfe as a Father, his Son as a Redeemer, his Spirit as a Sanctifier, but this upon a condition of works, Thou ſhalt have no other Gods but me; and If they ſhall keep his Lawes and obey his voyce, then they ſhall be a peculiar treaſure unto him above all people, Exod. 19.5,6. This alſo they undertake to doe, Deut. 5.27. All that the Lord our God ſhall ſpeak unto thee, we will heare it and doe it; But O that there were ſuch an heart in them, verſ. 29. When they rebelled, he did not pardon them gratiouſly; but the Angel whom he ſendeth with them he biddeth them beware of him, and obey his voyce and provoke him not, For he will not pardon your Tranſgreſſions for my Name is in him; In the Covenant of Grace he will, but not in this; here is indeed a Conditionall Redeemer and Saviour, and ſo it is expreſſed, Iſa. 63.8,9,10. — with many of them God was not well pleaſed, almoſt with none of them, but overthrew them in the wilderneſs. Thus in the Covenant of works all is given upon condition of obedience.
2 The Lord giving Himſelf, his Son, his Spirit upon condition, though it be but to works, yet he is pleaſed to receive them into ſome kind of relative Union, expreſſed Jer. 32.32. Which my Covenant they brake, although I was an husband unto them. He was marryed unto them in Church-Covenant, this was ſome kind of Union, he was their God and they were his peculiar people, and yet the Lord caſt them off (a Generation of his wrath) from this Marriage Covenant between them and him: from this Union there ſpringeth a kind of Faith, by which the ſoule cleaveth unto the Lord in ſome meaſure, elſe there could not be this marriage union; and this faith is that which you read Pſal. 106.12,13. They beleeved his words, they ſang his praiſe, &c. So alſo Exod. 14.31. it is ſaid, They beleeved the Lord and his ſervant Moſes. This is that faith which men may receive, and yet may Apoſtate from it, ſpoken of, Heb. 6.3. to 6. and Luk. 8.13. but all that faith was never grounded upon any free promiſe of grace, but all was built upon Ordinances and Duties, and upon no higher ground. In the 2 Chron. 13.8. to 12. marvelouſly ſtrong are the expreſſions of Abijah when Jeroboam came againſt him, You think to withſtand the Kingdome of the Lord in the hand of David, &c. Where we ſee what faith he did expreſſe, and hereupon (verſ. 18.) The Children of Iſrael were brought under, and the Children of Judah prevailed; and yet this Kings heart was not perfect with the Lord his God, 2 Kings 15.3. and yet (mind you) a ſtrong confidence he had that the Lord was with him, and that he would be preſent with his owne Ordinances; there was faith built upon fellowſhip with Ordinances, like unto that Faith in the Scripture before alleadged, Luke 8.13. Men are affected with the word, and beleeve and find comfort, and all this ſpringeth from that Relative Communion which they have with the Lord, they find refreſhing in their way and work, and many times take it for the very Seale of the Spirit of God. All which may and oftentimes is found in Hypocrites; but here's the difference, in a Covenant of workes God giveth himſelfe Conditionally; in that of grace, Abſolutely; in both he maketh a Covenant, in the one of Grace, the other of works, in which the Voyce of the Lord is, If you be true and faithfull to me, then I will not remove you, and in this Covenant is Faith found, whereby they lay hold upon the head of the Sacrifice, but not on Chriſt: it is onelyonly built upon ſuch changes as they finde in themſelves, and will in the end vaniſh utterly away.
3 There is a difference alſo that ſpringeth from the fruits of theſe two Covenants i… their continuance; for tho in the Covenant of works there be a ſemblance of Juſtification and Adoption, and a kind of Sanctification, yet they endure but for a ſeaſon, and therefore he calleth them Lo-ammi, for ye are not my people, and Lo-ruhamah, for I will no more have mercy, though ſometimes they were his people, and he then had mercy on them: They may alſo have pardon of ſin, that is forbearance of puniſhment for a ſeaſon, Pſal. 78.37,38. Being full of compaſſion he forgave their iniquity, and deſtroyed them not, yet they were ſuch whoſe heart was not upright with him, neither were they ſtedfaſt in his Covenant. This is plainly held forth in the Parable, Matth. 18.23. to the end. When the Servant had not wherewith to pay his Lord, he fell down and worſhipped him, ſaying, Lord have patience with me and I will pay thee all, his Lord was moved with compaſſion and looſed him & forgave him the debt, but when he had not like compaſſion on his fellow-ſervant, then his Lord was wroth and charged all his iniquities upon him, and caſt him into priſon, untill he ſhould pay all that was due to him. So that the Pardon is not everlaſting, but onelyonly reſpite from outward puniſhment, and from inward pangs of Conſcience many times, and this they take for pardon of ſin, and acceptance with Jeſus Chriſt, when indeed they are deluded. So likewiſe ther Sanctification is but for a moment, they come at laſt to tread under foot the blood of the Covenant wherewith they were ſanctified, Heb. 10.29. for Chriſt was but a Conditionall Redeemer unto them; they had onelyonly gifts of Tongues, and utterance, and wiſdome, and diſcerning of ſpirits, and a common Faith; which things are not that Sanctification which is a fruit of ſaving Faith, but onelyonly ſuch gifts as doe ſanctifie them unto the work of the Miniſtry perhaps, or Magiſtracy, and fit them for houſhold Government, or the like; and ſo much Poſitive work there is in them as doth make them in ſome meaſure fit for the work or ſervice they are called unto.
For a little more explaining of this, Is it the ſame with that Sanctification which is in Gods Children? God forbid. All the men in the world are divided into two ranks, Godly or Ungodly, Righteous or Wicked; of wicked men two ſorts, ſome are notoriouſly wicked, others are Hopocrites: Of Hypocrites two ſorts (and you ſhall find them in the Church of God) ſome are waſhed Swine, others are Goats.
1 The Swine are thoſe of whom our Saviour Chriſt ſaith, That they returne unto their wallowing in the mire; like unto theſe are ſuch men who at the hearing of ſome Sermon have been ſtomach ſick of their ſins, and have rejected their wicked courſes, but yet the ſwines heart remaineth in them, as a Swine when he cometh where the puddle is, will readily lye down in it: ſo will theſe men wallow in the puddle of uncleanneſſe when their conſcience is not pricked for the preſent: But theſe are a groſſer kind of Hypocrites.
2 There is another ſort that goe far beyond theſe, and they are Goats, ſo called, Matth. 25.32,33. and theſe are clean Beaſts ſuch as chew the cudd, meditate upon Ordinances, and they divide the hoofe, they live both in a generall and particular calling, and will not be idle; they are alſo fit for ſacrifice; what then is wanting? Truly they are not ſheep all this while, they are but Goats, yet a Goat doth loath that which a Swine will readily break into; but where then doe they fall ſhort of the nature of ſheep? A difference there is, which ſtandeth principally in theſe particulars.
1 The Goat is of a Capricious nature, and affecteth Eminency, his gate alſo is ſtately, Prov. 30.30. Agur reckoneth the He-goat among the 4 things that are comely in going: And they are full of Ambition, they cannot abide ſwamps and holes, but will be climbing upon the tops of mountains; there is not that plain lowly ſheepiſh frame that attendeth unto the voyce of the Shepheard, to be led up and downe in freſh paſtures: they attend upon their ends, and will outſhoot God in his own Bowe, and therefore when they have done many things for Chriſt, he will ſay unto them, Depart from me, ye workers of iniquity. More Eminency they did affect, then they were guided unto. Thus it was with Jehu, who in his zeal for God thought to promote himſelfe, and herein he will not be perſwaded of his ſin, and therefore going into crooked wayes, he cometh at length to cleave unto the ſins of Jeroboam the Son of Nebat, who made Iſrael to ſin; yet notwithſtanding, you may recrive a Goat into Church-fellowſhip for all his capricious nature, and he will be a clean creature, and of much good uſe. The five fooliſh Mat. 25.2. were all of them Virgins, all of them abhorring Idolatry, and all go forth to meet the Bridegroome, and yet they are fooliſh and never ſhall you make them wiſe, to be all for Chriſt, onelyonly hearing and obeying his voyce.
2 They are of a Rankiſh nature all of them, ſpecially the old Goats will have an unſavory reliſh, far from that pleaſant ſweetneſſe that is in a ſheep; and herein Hypocrites are greatly different from the ſheep of Chriſt, as the Prophet ſpeaketh, Ezek. 34.21, and they marre the Paſtures with their feet, and will be at length mudling the faire waters of the Sanctuary alſo; and in your beſt ſanctification they fall far ſhort of a ſheep-like frame of ſpirit, diligently to heare the voyce of the Shepheard, this will not be found in the ſanctification of the beſt Hypocrite under Heaven, they may goe far and yet fall away, and this is no Arminianiſm, but if you ſearch the Scriptures diligently, you will find theſe things to be true.
4 There is a fourth difference between the Covenant of works and of grace, in reſpect of the Mediator, Gal 3.19. The Law was given and ordained by Angels in the hand of a Mediatour. Moſes was a Mediatour according to the works, and this our Saviour telleth the Jewes, John 5.45. You have one that accuſeth you, even Moſes in whom ye truſt: And as for Jeſus Chriſt, if he be given to be their Redeemer, it is but according to their works, if they ſhall obey his voyce, but if they ſhall ſinne againſt him, he will overthrow them body and ſoule into the nethermoſt Hell. But now in the Covenant of Grace, Jeſus Chriſt hath Obtained a more excellent Miniſtry, to be the Mediator of a better Covenant, eſtabliſhed upon better Promiſes, Heb. 8.6. Thus we ſee in this firſt Uſe, the difference between the Covenant of works, and the Covenant of Grace.
Ʋſe 2. I might alſo here (in the 2d place) from hence gather an Argument againſt the whole body of Arminianiſm, for they look at no gift of God, but meerly upon the faith or works of the Creature foreſeen: If God ſpeake of Election or any other gift of his grace, they tell you it is of Faith foreſeen: but we ſee how contrary it is unto this truth of God, for he giveth himſelfe firſt in order of nature, before he giveth any thing elſe accompanying Salvation. He gave us Chriſt in his Eternall Counſel before Election, and ſo doth he alſo in our Effectuall Calling; not any Grace before Chriſt, or power to chooſe whether we will have him or not have him: but he is God, and firſt giveth himſelfe, and with him faith, and ſo worketh our wills unto himſelfe; not otherwiſe, leaving it unto us to chooſe whether we will have him to be our God or no. Many things in Popery and Arminianiſme come to be conſuted from hence, and both are utterly rooted out; for in truth they hold forth no more but a Covenant of works: And if we will not grant faith to be the cauſe of all the bleſſed gifts of God, they will take it marvelouſly unkindly, but they were as good deliver unto us another Goſpel; for it is not of Grace, that Faith is given us?
Ʋſe 3. This may alſo teach the people of God, to bear a gratious reſpect unto thoſe that are under a Covenant of works, and not forthwith to condemn them, as if there were no hope of their Salvation: For God doth not call any into fellowſhip with himſelfe in a Covenant of Grace, but ordinarily he firſt bringeth them into a Covenant of works, and caſteth them out of doors by a ſpirit of bondage and of burning, and then bringeth them in by the true door, and Jeſus Chriſt is that doore, Joh. 10.9. Though the Children of the Faithfull be born under the outward diſpenſation of the Covenant of Grace, yet if they be not of the Elect ſeed, they will choſe life by their works, and ſo fall under the Covenant of works, Gal. 4.24. to 30. So will Profeſſors alſo, Gal. 4.21. yea, the Elect themſelves, before their Effectuall Calling, will ſeek life by their works. Hence thoſe that are under a Covenant of works may belong unto the Lord as well as my ſelfe, pray for them therefore. Paul was under a Covenant of workes, Steven prayeth for him, and as moſt conceive, that Prayer was effectuall unto his Converſion, and Paul was as dear unto the Lord in his Eternall purpoſe, as Steven himſelfe was: And thus Paul himſelfe ſpeaketh of Oneſimus, He therefore departed for a ſeaſon that he might be received for ever: So may we ſay of men under a Covenant of works, the Lord may bring any of them home unto himſelfe by daſhing all his works in pieces, and ſhewing him the preſidence of his Spirit, though the Lord hath melted him formerly in his Prayers, and Preachings, and Hearing, and Sacraments, by a Spirit of burning; yet the Lord will diſcover that he is but hardened by it into another lump of pride againſt the Lord his God: And the Lord will alſo pluck away the caul from their hearts, and then they will have none in Heaven but Chriſt, nor in the earth in compariſon of him, and then the Holy Ghoſt convinceth them of this ſin above all their other ſins, that they have not believed on Jeſus Chriſt. Doe not therefore cenſure any ſuch, as to ſay there is no likelihood that they ſhould have fellowſhip with Chriſt, for if the Lord make them to fall down before him, and to yield up their ſpirits unto the Lord in holy reverence and feare, theſe have now received ſome ſecret ſmoking affections (beſides a Spirit of burning) which the Lord will not quench.
Ʋſe 4.It may ſerve in the next place to clear up our judgements in ſundry paſſages that doe concerne the Covenant of Grace, by Anſwers unto theſe 6 Queſtions following.
Queſt 1. What is the firſt gift that ever the Lord giveth unto his Elect?
Anſw. Firſt of all he giveth Himſelfe, the Father, and the Son, and the Holy Spirit; this is the foundation, and if you ſhall lay ſaving Qualifications in the foundation before theſe, the foundation will lye uneaſily, and the ſpirit of a true Chriſtian ſhall not lye long in peace, Chriſt muſt therefore be firſt, and with him Faith to receive him; firſt he will make a Covenant with us, and put his holy Spirit within us, and he cometh in with Faith and Fear that we never may depart from him: He giveth us his Son, and all things elſe in him, he giveth us in him pardon of ſins in our Juſtification, and in him ſome degrees of glory alſo, and in him right unto all the Promiſes of the Covenant; no other foundation but him. Take him firſt, for he is the firſt thing given: He taketh us by giving us Faith, and we take him by exerciſing our Faith on him.
Object.But whether doth not the Lord give us ſome ſaving Preparations before Jeſus Chriſt, for there be thoſe that are gratious Saints, that have conceived that there are ſome gratious Qualifications, which the Lord giveth to prepare for Jeſus Chriſt.
Anſw. There be ſaving graces, which doe ſanctifie us unto God our Father: but whether they doe make way for Jeſus Chriſt, there proveth a difference: but you may diſcern the truth of the point. If the Lord doe give any ſaving Qualification before Chriſt, then the ſoule may be in a ſtate of Salvation before Chriſt, and that would be prejudiciall unto the grace and truth of Chriſt; for if there be no name given under Heaven whereby we muſt be ſaved, but onelyonly Jeſus Chriſt, nor his name, but in a way of fellowſhip with him, then it will unavoidably follow, that whatſoever ſaving work there be in the ſoul, it is not there before Chriſt be there; it is true, John Baptiſt was ſent to ſubdue all fleſh by a ſpirit of burning, wch burneth up the Covenant of Abraham, I mean their carnall confidence in it, and all their fruits of righteouſneſſe; here were indeed preparations for Chriſt, but theſe were not ſaving, they were ſtill Children of wrath, Ye Serpents, ye Generation of Vipers notwithſtanding all this; John did indeed diſpenſe poverty of Spirit, and yet though they had received the Holy Ghoſt, they were not ſenſible of it, yet the poverty of ſpirit was there, unto which the Promiſe was made, but then Jeſus Chriſt was there alſo, whether they knew it or knew it not, that is not greatly materiall in this Argument. But if the Kingdome of Heaven was there, Jeſus Chriſt was there firſt, otherwiſe it will prove diſhonourable unto the name of Chriſt. Indeed there is a ſaving preparation before conſolation in Chriſt, and the manifeſtation of our gratious union with him; but for our firſt union, there are no ſteps unto the Altar, Exod. 20. laſt. But Chriſt doth prepare his Tabernacle for himſelfe to dwell in.
This is in the firſt place for Inſtruction concerning what is the firſt gift, which the Lord giveth unto the ſoule, before any work or Promiſe; he giveth ſaving communion in ſpirituall union with his Son; this ſtandeth firm from the Tenor of the Covenant, and the nature of it, to my beſt underſtanding, and therewith giveth us Faith, and all other ſaving Qualifications and Conditions, as it is held forth in the Scriptures of God.
Queſt 2. In what order the Lord giveth the Covenant and the bleſſings of it, whether Faith before them, or thoſe bleſſings before faith be able to apply them?
Anſw. He doth give himſelfe in working Faith, before Faith can be there, and therefore it is the fruit of the Spirit that Faith is wrought in the ſoule, and this Faith doth receive the preſence of the Lord Jeſus Chriſt himſelfe by his Spirit, and it doth alſo receive Adoption and Juſtification: but to be able actually to apply it, our firſt birth will not bear it: for a man is as paſſive in his Regeneration, as in his firſt generation, onelyonly the Lord giveth us his Spirit that doth unite us unto Chriſt, which is received by Faith, together with Adoption and Juſtification. And yet by the Act of believing we are juſtified alſo, Gal. 2.26. that is, manifeſted to be juſtified in our owne conſciences.
Queſt. 3. Whether doe we receive the Lord Jeſus Chriſt in an Abſolute or in a Conditionall Promiſe?
Anſw. We know the Lord can convey himſelfe in an Evangelicall Commandement, as well as in a Promiſe, as we find it, Iſa. 41.14. Feare thou not worme Jacob, I will help thee, &c. He can alſo convey himſelfe in a threatning to the Devill, as unto our firſt Parents he did convey himſelfe, wrapping up a Promiſe in it, as Gen. 3.15. from whence the Lord gave them to ſuck a ſweet and comfortable Promiſe of his free grace: And when the like is conveyed in a Commandment, the Lord undertaketh to work that which he ſo commandeth.
But now it is queſtioned, Whether the Promiſe wherein the Lord giveth himſelfe, be Abſolute or Conditionall? Faith to receive Chriſt is ever upon an Abſolute Promiſe, if you will ſay it is a Promiſe to a Condition, what kind of condition was it? there is no Condition before Faith, but a conditon of miſery, a loſt condition, or if a gratious Condition, it is a Condition ſubſequent, not prae-exiſtent, no Condition before it, whereby a man can cloſe with Jeſus Chriſt: and if it was a Condition after Faith, unto which the Promiſe was made, then faith was there before, and whatſoever followeth Converſion, is no ground of Faith, but a fruit and effect of it; therefore I ſay our firſt coming on to Chriſt cannot be upon a Conditionall but upon an Abſolute Promiſe.
And if ever the Lord miniſter comfort unto any man, true comfort upon good grounds is ever built upon a Promiſe of free grace. If the witneſſe be unto Juſtification received, it is true indeed, a gratious Qualification, and a Promiſe to it, may give good Evidence of it a poſteriore. And ſo for Sanctification, if the Lord come to bear witneſſe unto a mans Sanctification, then he doth it from ſome work or other of his grace in him, as unto Abraham, Gen. 22.12.
There is a fourth Queſtion which is as a further branch of this fourth Uſe, which I would not ſpeak to, but that I might through the good hand of God, the better clear things, that we may not ſtumble in our expreſſions in any conference about the Covenant of Grace and works.
Queſt. 4. Now foraſmuch as you heare of a Sanctification under a Covenant of works, it doth imply that there is a Sanctification that is but tranſitory, and not everlaſting, nor immortall: Whether then may a man evidence his Ʋ nion with Chriſt, by his Sanctification?
Anſw. I anſwer in foure Propoſitions, that I might not leave any occaſion of ſcruple or difference about what is held forth in our Congregation, as being that which doth yield as much Agitation as any other Doctrine that is taught among us, let me therefore ſhortly and plainly diſcover it, and let it be ſo far received, as we ſee the life, and preſence, and truth of the Spirit of God revealing the doctrine of free Grace, according to the Scriptures.
Prop. 1. That a Sanctification, which the terrors of the Law may produce (that is to ſay, ſuch a Sanctification as may be found in a Covenant of works) is no evidence or witneſſe of our union with Chriſt. And I ſuppoſe there is no difference there; but though there be no difference in mens judgements in this, yet it is an eaſie thing for Chriſtians to abuſe their Evidence upon this very ground, and as much upon this ground as upon any: For when Chriſtians come to be really wrought upon, and find themſelves diſcouraged from ſin, and ſo reforme their lives and give up themſelves to obey the word, and find comfort therein (and great conſolation many times) in ſuch a caſe as this, Chriſtians doe much differ upon the point; yet I doe not know any of all the Teachers in the Country, that withdraw their conſents from this doctrine, that ſuch Sanctification, as is wrought in Hypocrites, though it may reach to great improvements, yet it is no evidence of Juſtification at all. And it hath been handled in another Congregation, and I thinke not without weight of truth; that to diſtinguiſh in men between that Sanctification which floweth from the Law, and that which is of the Goſpel, is a matter ſo narrow, that the Angels in Heaven have much adoe to diſcern who differ: a work fitter for Angels to cut the ſcantling in it, then for the Miniſters of the Goſpel, though indeed there be great difference of the one from the other. Now though this doe not tend to heale any difference in judgement, yet it is uſefull to heale a miſpriſion of ſanctification that may be found in all Hypocrites of this Country, and elſwhere.
Three things are to be attained unto in all ſanctification.
1 From what Root it ſpringeth.
2 By what Rule it is guided.
3 At what End it aimeth.
And commonly under one or other of theſe three, are put all the differences between the one ſanctification and the other.
I ſpeak it that it may be ſearched, and (God is my witneſſe) not to unſettle the well-grounded comfort of any ſoule; but if any have built upon an unſafe ground, or have built Hay or ſtubble, better it is to know it at firſt, whilſt there is hope in Iſrael, than when it is too late.
In thoſe three things formerly mentioned, are all the differences between the ſanctification of Hypocrites, and of the Children of God, and they goe ſo cloſe together, that you will ſay it is an eaſie matter to diſcerne juſtification by ſanctification.
1 For the Root of it, the ſoule having fellowſhip with Chriſt, the Holy Ghoſt cometh into the ſoule, & worketh Faith in Jeſus Chriſt, and this is the root of all Chriſtian ſanctification, Ezek. 36.27. and for Faith, it is that which purifieth the heart, Acts 15.9. & without faith it is impeſſible to pleaſe God, Heb. 11.6. So that Faith muſt concur unto the rootedneſſe of our ſanctification in Chriſt: And the Apoſtle doth attribute both theſe Roots unto both ſorts: Unto thoſe Chriſtians that ſhall afterwards fall away to ſin the ſin againſt the Holy Ghoſt, Heb. 6. They have taſted of the heavenly gift, and were made partakers of the Holy Ghoſt, that heavenly Gift was Faith, which the Apoſtle reckoneth chiefly among the Principles of Chriſtian Religion, verſ. 1. A taſt they had both of Faith and the Holy Ghoſt, yet from both theſe they fall away.
You know what was ſaid of Saul, 1 Sam. 10.10. The Spirit of God came upon him, and ſo did it likewiſe upon Judas and Demas, acting them mightily in their Adminiſtrations; and as they were thus carryed along by the Spirit, ſo likewiſe the ſpirit of bondage will marvelouſly prevaile with the Sons of men to draw them on to ſtrong works of Reformation, from whence they reap no ſmall Conſolation, but think and ſay (as Abijah did) that the Lord is with them whilſt they are with him: And as ſometimes David ſaid of himſelfe, I believed, therefore I ſpake, ſo the Iſraelites alſo (Pſal. 106.12.) beleeved and ſang the praiſes of the Lord upon the red ſea ſhore, and yet were they but an Hypocriticall Generation; and if Hypocrites may work Miracles in the name of Chriſt (as they did, and expoſtulate with Chriſt about it, Mat. 7.22.) then may a temporary Faith work ordinary works in Chriſtianity alſo: and therefore you ſhall read (Mat. 13.22.) that there is no fault found with the thorny ſoile for their want of root, or depth of earth, for the want of both which the ſtony ſoile was taxed; but look as it is with the branches of a Vine, what depth of earth the roote hath, they have, it being grafted into the Vine though they be but branches of the wild Olive, and will bring forth but wild fruit; for though the branch of the wild Olive be grafted into the fat Olive, and may flouriſh there, yet will it bring forth his owne fruit, but in the roote you will finde no difference. And yet there is a difference, but it is very hard to be diſcerned.
Object. Yes (you will ſay) there is a plaine difference, for an hypocrite is ever full of himſelfe, but a true Chriſtian doth all in faith, he ſeeketh God daily, and waiteth upon God daily, and theſe are not the wayes of hypocrites.
Anſw. Conſider (I pray you) what the Word of the Lord holdeth forth as the Roote of this ſanctification, and I will go no further than expreſſe Scriptures. Iſa. 58.2. They ſeeke me daily; and this is ſpoken of hypocriticall Iſraelites, and for waiting, we often heare it ſpoken of the five fooliſh Virgins, that they all went out to meet the bridegroome, Mat. 25.1. though while they tarryed long, they all ſlumbred and ſlept, and ſo did the wiſe Virgins alſo; and for more particular application of God unto themſelves, we finde that alſo Hoſ. 8.2. Iſrael ſhall cry unto me, My God, we know thee; and yet this Iſrael (in the ſame Scripture) had tranſgreſſed the Covenant, and caſt off the thing that is good. And for a further Act of faith, which is a ſtaying a mans ſelfe upon God, what ſaith the Text, Iſa. 48.2. They ſtay themſelves upon the God of Iſrael; and theſe were obſtinate ſinners, and their neck as an iron ſinew, and their brow as braſſe: there was not truth and uprightneſſe; True it was not, but how ſhall we know the difference? Truly it is hard to perceive when men differ, and therefore it is not an eaſie matter to make ſuch uſe of Sanctification, as by it to beare witneſſe unto Juſtification: and it will be a very hard caſe and much more difficult, when men cannot feele the preſence of ſpirituall gifts, but want ſpirituall light: and when they doe finde faith in themſelves, they doe finde it in hypocrites alſo, even in hypocrites alſo, even faith to ſeeke the Lord, & faith to waite upon him, and faith to apply him, ſaying, My God, and faith to ſtay upon the God of Iſrael; and yet theſe men doe vaniſh away in hypocriſie; this hypocrites may doe; ſeeing therefore what eaſines of errour may befall Chriſtians, whether this or that grace be of the right ſtampe or no, it will behove Chriſtians to be wary, for even Eagle-eyed Chriſtians will have much adoe ſo to diſcerne of ſanctification in themſelves, before they ſee their juſtification, as to cut off all hypocrites from having the like in them, for the ſanctified frame of Gods children, and that which ſeemeth to be like it in hypocrites, both of them ſpring from the holy Ghoſt, and both from faith: but now the Spirit of God hath further worke in his own people, beyond what he worketh upon others, though he melteth both, yet hypocrites are melted as iron, which will returne againe to his former hardnes, but his owne people are melted into fleſh, which will never returne to his hardnes more, neither can they reſt in any meaſure of ſoftnes unto which they have attained, but ſtill are carryed toward Jeſus Chriſt: ſo that the one is a temporary faith, and the other perſevereth; though both worke in the name of Chriſt, yet this difference will be found between them, not only when hypocrites come to be blaſted, but even in the midden of their profeſſion: As for the faith of the Goſpell of Jeſus Chriſt, it is never preſident of its own power, but his ſtrength lyeth out of himſelfe in Chriſt; whereas hypocrites and legall Chriſtians are confident of their faith, that they can make uſe of it unto ſuch and ſuch ends, they think they need no more but look up to Chriſt, and their worke is at an end; and ſuch ſtrength they finde in themſelves, as that they doe not feare, but that they ſhall carry an end all their worke to Gods glory and their own: whereas the ſtrongeſt faith even of the Theſſalonians (whoſe faith was ſuch, as none of all the Churches went before them) if it be not ſupplyed and ſtrengthened, they know, & the Apoſtle Paul knoweth that it will warpe & ſhrinke. This may we ſee by comparing, 1 Theſ. 1.3. with Chap. 3.2,10. And the faithfull people of God, Iſa. 26.12. acknowledge Him to worke all their works for them. And therefore as there is a reall difference in the preſence of the Spirit; ſo alſo in the worke of faith in hypocrites, and the children of God, for the one putteth confidences in himſelfe in the gift received, and the other in Jehovah. This is the firſt difference of Sanctification.
2. There is Difference alſo in the Rule whereby they are guided, though both ſeeke to the word of God & take delight in that, inſomuch as you ſhall not be able to difference them there, yet a great difference there is in the apprehenſion of the word: the one is ſo conſident of the comfort that he hath in the word, and he will be ready to take it ill at Gods hand, if he finde not acceptance before him: Now the other ſee the need they have of the Lord to maintaine their comfort for them. This manner of affection we finde in David, when the Lord had brought him and his people into a ſweet frame and temper of ſpirit to offer willingly towards the building of the Temple; what ſaith David now? Doth he thinke this to be enough? No, no, but he prayeth to the Lord, 1 Chron. 29.18. O Lord God of Abraham, Iſaack, and Iſrael our fathers keepe this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee. Thus is he ſenſible that theſe comforts would ſoone faile them, & they ſhould againe waxe barren and uncomfortable. And here is the nature of true Conſolation in Chriſt, to looke up unto the Lord to preſerve and maintaine it, and ſo he is ſtill drawne neerer & neerer to Chriſt. But now though both attend unto the Word, as their Rule of Sanctification, if you take it in the way, in which the one and the other hold it forth, yet there is a great difference. Pſal. 119.6. Then ſhall I not be aſhamed, &c. Here is a Rule; what, may not hypocrites walke according to this rule? Truly they profeſſe no leſſe, and they think it enough, if they have but a Rule in their eye, and therfore under a ſpirit of bondage they are confident and ſay, Whatſoever the Lord commandeth us, we will heare it and doe it, Deut. 5.27. And what ſaith Balaam; Though Balaack would give me an houſe full of ſilver and gold, I cannot goe beyond the Commandement of the Lord, Numb. 22.18. and yet he loved the wages of iniquity; and indeed thoſe that undertake ſo much in their owne ſtrength, they come afterward to be weary of the Lord, and weary of his Commandements: as Amos 8.5. and they ſay at laſt, It is in vaine to ſerve God, and what profit is it that we have kept his ordinances? Mal. 3.14. Theſe are but like waſhed ſwine, that will crop graſſe for a while in a faire Paſture, but if you keepe them long there, they will not delight in ſuch manner of feeding, but will rather chooſe to go into the mire; but as for goats they will delight in the Commandments of the Lord, Iſa. 58.2. It is not a very hard thing unto them, nor grievous for them to keep ſolemne faſting dayes together, they come willingly, they delight to come, therefore the difference will be hardly diſcovered, and unles you be a Chriſtian of a very cleere diſcerning, you will not finde the difference.