The Covenant of Grace, Treatise 1 (2 of 3)
Object. But an hypocrite will not delight in all Gods Commandments; if you take Herod, he will delight in John Baptiſt's preaching, and reforme many things, but if it come to his not having his brother Philip's wife, then put John into priſon, and in the matter of Herodias off with John's head.
Anſw. Wee ſee what hypocrites profeſſe, Deut. 5.27. Whatſoever the Lord commandeth us, we will heare it and doe it: But you will ſay not alwayes. It is true, a difference in time will grow; but while they hold forth univerſall obedience, where will the difference be diſcerned? Diſcerned it will be when the Lord leadeth them forth with workers of iniquity, but many times they may be lead on to their death before they be diſcovered. And therefore what will the ſervants of God ſay? I have ſeene hypocrites (to outward view) well rooted, & more comfortable than I my ſelfe; and for zeale and love, the Galathians would have plucked out their eyes to have done Paul good; they thought themſelves bleſſed in his Miniſtry, bleſſed ſoules, they took themſelves to be: Whereas the deare ſervants of God have much adoe to ſee ſo much goodneſſe in themſelves, as upon that ground to faſten any evidence of their bleſſedneſſe, becauſe hypocrites will goe cheeke by joule along with them.
Object. But you will ſay an hypocrite cannot ayme at God as his laſt end, but will out-ſhoot God in his owne bowe, and at the higheſt he ſeeketh no more than his owne ſalvation, without reſpect unto the glory of God in it.
Anſw. 3. the end. It is true and in time will appeare that every hypocrite thinketh to outreach God in all the gifts that he hath received; but in the meane while it is much that an hypocrite will doe, and ſo much that a poore Chriſtian will be put to much exerciſe to finde a difference between himſelfe and him. Jehu did not only thinke that he had zeale for the Lord, as he ſaid, Come ſee my zeale for the Lord of hoſts; but good Jonadab did likewiſe ſo perſwade himſelfe, and therefore did readily joyne with him in his reformation: and when he proclaimed a ſacrifice for Baal, he thought that Jehu would not pollute himſelfe in the Temple of Baal. Thus therefore ſomtimes it cometh to paſſe, becauſe that an hypocrite may for a long time finde all his owne ends attained in ſeeking the glory of God, as Jehu did: but in concluſion, when a man and his owne glory muſt part, then either he muſt hold to his owne honour, or he muſt neglect it & keepe him cloſe to the honour of God: but in the meane time what can I tell, will an honeſt ſoule ſay, but that I may ſhake hands with, and bid farewell unto Gods glory, when his and mine lye at ſtake together?
Anſw.But may not a man perceive a plaine difference when it cometh to perſecution.
Anſw. No: Perſecution will not cleere the difference, for though the ſtony ground indeed fell off upon point of perſecution, yet the thorny ſoile did not ſo: many Papiſts have died for their Religion, and how much more then may ſome hypocrites doe it, yea, even give his body to be burned, and yet want Jeſus Chriſt, and everlaſting ſalvation by him? 1 Cor. 13.3. Now when a poore Chriſtian cometh, and ſeeth how much ſuch an one doth magnifie God, both in doing and ſuffering, and yet falleth away, it maketh him conclude, ſurely I alſo at the length ſhall turne away from the Lord. So that whether you looke at the Root, or Rule, or Scope and Bent of holines, an hypocrite will carry all things in ſo faire a way, that you ſhall hardly diſcover him to his very death, and when a Chriſtian comes to meaſure his owne ſanctification by this mans, he will verily thinke the one to be as light as the other, and unles it be one that hath his wits well exerciſed, marvellous much adoe he hath to cleare himſelfe in ſuch a point as this. There be that thinke there is no reality in hypocriticall ſanctification, but certainly it is a reall worke, and not a meere counterfeit of ſpirituall gifts. There are indeed ſome that doe meerly pretend it, and do but outwardly make faire weather in their profeſſion, but believe it, it is not ſo in all hypocrites: there is a reall worke in ſome. Heb. 6.4,5. They are inlightned and have taſted, &c. which things are reall and not imaginary, God caſting in their owne ends, and their owne glory in their way, the ſervants of God have given them the right hand of fellowſhip, and ſo long they have held out, that it was never knowne when they did Apoſtate: yea, and ſo glorious may this ſanctification be, that it may dazell the eyes of the beſt of Gods children, & eſpecially of poore Chriſtians, and moſt of all diſcourage when they are ſeene to fall away. This very point hath been one principall Root of Arminianiſme, as another is, that men receive Chriſt by their owne Free will: they are able to prove that there is not onelyonly a pretence in hypocrites, but reall worke, and ſo indeed the Scripture doth call it, ſanctification, Heb. 10.29. Now hereupon they doe believe that the very beſt of the ſervants of God may depart from and forſake their juſtifying faith; but therein they ſhew the bleat of a goat, and in ſo ſaying they condemne the generation of the righteous: it is true, that the beſt of their Arminian righteouſnes may dye, for they have knowne no more but the way of works. Thus much for the firſt Propoſition.
Prop. 2. That, true Chriſtian ſanctification, which is a work of faith, is many times darke to a ſincere Chriſtian. It is generally granted to be ſo in the firſt converſion, and in time of temptation and deſertion, as alſo when a man looketh at his juſtification, and at the glory of God; Woe is me, for I am uncleane (ſaith the Prophet Iſaiah) at ſuch a time: there is ſo much power of fleſh, even in ſpirituall Chriſtians, ſpecially in young Chriſtians, ſo much power in their luſts and in their paſſions, as will put their beſt friends to a ſtand what to thinke of them, and much more themſelves, when as they come to be preſſed with the power of their corruptions, ſpecially when they compare with ſuch hypocrites as run away with more freedome of ſpirit than themſelves; for ſometimes their corruptions doe leſſe appeare, and they are more free from temptations, and not expoſed to ſuch ſinfull courſes, which ſometimes true hearted Chriſtians are ſubject unto. So a poore Chriſtian is diſcouraged, & an hypocrite emboldened, ſeeing himſelfe more ſanctified than the other in view.
Prop. 3. That, true ſanctification of a ſincere Chriſtian is not diſcerned by him, nor is indeed diſcernable, untill he firſt diſcerne his juſtifying faith. A double ground of it, & ſo leave it to your chriſtian diſquiſition and ſearch; they are both taken from the neceſſity of faith, both to the acceptance of a mans perſon and worke: there is a neceſſity of the activenes of faith in a mans ſanctification; The Lord had reſpect to Abel, and to his offering, Gen. 4.4. A mans perſon muſt firſt be accepted, otherwiſe all his worke will not goe beyond the worke of a legall Chriſtian; and without faith it is impoſſible to pleaſe God; no acceptance therefore without faith. It is alſo neceſſary to the performance of all ſpirituall duties; for all ſanctification is from that faith which Chriſt doth convey into the ſoule: Now if the juſt man live by his faith, whether it be the life of ſanctification, or conſolation, then no Chriſtian can diſcerne his ſanctification to be lively, but he muſt diſcerne his faith living in it, he muſt ſee his faith deriving ſtrength and grace and life from Chriſt, or elſe he cannot approve his ſanctification to be the ſanctification of the Goſpell; for as there can be no true ſanctification unleſſe there be faith, whereby the perſon is accepted, and whereby life is received to act in all ſanctification; ſo there can be no knowledge of ſanctification, but there muſt be knowledg of faith, whereby a mans perſon is accepted, & whereby ſtrength is conveyed to ſanctification: for if a poore ſoule be doubtfull of his acceptance with the Lord, he is where hee was, notwithſtanding his ſanctification, and wanteth comfort, for this doubt remaineth, whether he be accepted or no, which (untill the Lord doe manifeſt a mans faith unto him by the revelation of the holy Ghoſt) he is ſtill at a loſſe in it; for though true ſanctification be an evidence of a mans juſtification, yet it ſelfe muſt be firſt evident. Thus we ſee by this third expoſition, that a further light is required to the light of ſanctification.
Prop. 4. Notwithſtanding this neere reſemblance between legall and evangelicall holines, yet there is a reall difference between them, and ſuch a difference as is diſcernable to Chriſtians, whoſe wite are exerciſed in the wayes of the Spirit, and in the word of God, and is diſcerned by the revelation or manifeſtation of the Spirit of God, both of the ſtate and worke of good Chriſtians; and that ordinarily alſo: for I would not count it extraordinary, being that which the Lord by his Spirit doth uſually reveale unto his people. A reall difference there is both in the Roote and in the Rule, and in the Scope which they ayme at, and ſo it will appeare to be at the laſt day. Math. 25.23. Depart from me (ſaith Chriſt) you workers of iniquity, I never knew you; though they came and told him that they wrought by faith in him: indeed they ſtood in ſome relation to him, but not as members to the head, onelyonly as branches to the vine, which may be cut off, and yet the vine not maimed; but if the members ſhould be cut off any one from another, then is the body maimed, but Chriſt will not ſuffer his body to be maimed: but take you never ſo many branches from the vine, and it is not maimed, but will bring forth more: if therefore there be no more fellowſhip between Chriſt & a Chriſtian, than between the branches and the vine, you may take them away and yet not hurt the vine. But wherein ſhould this relation ſtand? It is very hard to conceive, inſomuch that thoſe, who have been moſt exact and diligent to enquire into it, have profeſſed that it is Angels worke; very hard it is ſo to diſtinguiſh them from Gods owne children, ſo as not to diſcomfort poor chriſtians, nor to imbolden hypocrites. Wee muſt be tender therefore, that the leaſt of Gods children may not want their bread: better leave 99 ſheepe, than that one poore ſtray ſheepe ſhould not be ſought after; and better an 100 hypocrites periſh, than that one poor Chriſtian ſhould want his portion: and yet it is not meet that hypocrites ſhould allow themſelves in the eſtate and fellowſhip of the Saints, and yet alwayes bleſſe themſelves in their carnall condition. If you ſhall ask a difference in the Root, both of them are partakers of the Holy Ghoſt; Hypocrites may have a taſt, and a poor Chriſtian will feare that his beſt fellowſhip with Chriſt is but a taſt, and that manifold experience maketh good. Wherein then lyeth the difference? Doth the Spirit of God leave the heart of an Hypocrite ſtony and unmelted? It is ſo indeed with the ſtony, but not with the thorny ſoile; for the hearts of ſome Hypocrites are melted, as iron ſtones, they may come to melt about their owne eſtates, through fear, and ſo all thoſe melt that want not depth of earth, as the thorny ſoile did not; but mind you, they will grow hard again, as iron or lead will doe after it is melted. Now look at the Spirit of God when he cometh to work effectually, and he doth not onelyonly melt the heart, but taketh away the heart of ſtone, and giveth an heart of fleſh; for it is not enough to breake a ſtone, it will be a ſtone though it be broken; but when the Lord changeth it into fleſh, then it will be hard no more: But though a man may have many temptations, yet the Lord will keep his heart ſoft for ever. And this is that which I do believe touching the witneſſe of Sanctification unto Juſtification.
You ſee what workes of God are found in Hypocrites, and therefore what dangerous deceits we are ſubject unto, if God be not more mercifull.
Againe, you ſee what ſtate Chriſtians are brought unto, when their Converſion and Faith is wrought in them, and how it is not grounded upon the ſight of their ſanctification, but is revealed in an Abſolute Promiſe of free grace, and ſo is the ſoule built up in the Aſſurance of its good eſtate, and groweth faithfull through Chriſt, and not in Hypocriſy: This is the true reſt of the ſoule when it groweth up in a lively Faith in Jeſus Chriſt, and yet reſteth not in this, that it is ſanctified, but doth look principally after Jeſus Chriſt, and bleſſeth God for ſanctification, making uſe of it for thoſe ends for which God hath given it, but dares not reſt in it as the ground of his bleſſedneſſe. This is the firſt difference betweene Hypocrites and Gods owne Servants in the root, though both may work in the name of Chriſt, yet, as the one is temporary, and the other perſevereth, ſo this difference you ſhall find between common and ſincere Chriſtians, and that not onelyonly when Legall Chriſtians are blaſted of God, but even then when they doe moſt flouriſh in their profeſſion. The true Faith of the Goſpel of Chriſt is never prefident of his owne ſtrength (though they that have it ſometimes be, as Peter, Mat. 26.33,35.) but it is out of himſelfe in Chriſt, whereas the Legall Chriſtian is confident of his Faith, that he can make uſe of it to theſe and theſe ends which are before him, he thinketh there is no more needfull, but to look up unto Chriſt, and ſo his work is done: whereas take you the ſtrongeſt Faith of the Theſſalonians, who were grown to ſuch height, that none of the Churches were before them, yet the Apoſtle doth not think their Faith ſtrong enough, but prayeth for ſupply of ſomething lacking in their Faith, otherwiſe when it is at the beſt, it will warpe: whereas one that hath but a temporary Faith, is confident in the ſtrength of that faith, inſomuch that it doth not fear, but to carry an end his profeſſion in a ſafe courſe to Gods glory and his owne. Thus we ſee there is a reall difference between the preſence and work of the Spirit in an Hypocrite, and in a Child of God. In particular, we ſee there is a difference in the Faith which is given to both of them; the one hath confidence in himſelfe, the other in Jehovah, Iſa. 26.12,13. This is the firſt difference in the root of their profeſſion.
2 There is Difference alſo in the Rule by which they walk, though both ſeek to the word, and delight in that, you ſhall not difference them there, yet this difference you ſhall find in their apprehenſions; the one is confident of his comfort that he hath in the word, the other ſeeth need that the Lord ſhould maintaine his comfort for him, 1 Chron. 29.18. David prayeth thus, &c. as being ſenſible that this their comfortable frame of ſpirit would ſoon faile them, and they would quickly grow liftleſſe unto ſuch ſpirituall works as then they had been about; and this is the nature of true Conſolation in Chriſt, it maketh a man to have recoure unto the Author of it to preſerve it. Now though both attend unto the word, yet here they differ, the one hath enough if he can ſee the Rule, like to the Iſraelites, Deut. 5.27. they have enough if they have the rule, but a true Chriſtian, attending rightly unto his rule, findeth it farre off from him to walk according to it, unleſſe the Lord be pleaſed ſo to ſet it home unto him, as that by his power he may be carried an end in obedience unto it: for though he know and ſee his Rule, yet he wanteth help to rule his heart according to his rule; otherwiſe though the rule be ſtreight, yet his walking will be crooked, as a child will write crooked, though his line be ſtreight: So a Chriſtian man is ſenſible how his feet and hands will ſhake when he cometh to walk or doe any thing according to a rule; therefore he doth wholly look unto Chriſt, as being ſenſible of his owne inability, unleſſe he find help and ſtrength from him.
3 There is difference alſo in the ſcope and End which they aime at; though both aime at the glory of God, yet both cannot attaine unto this, to make the glory of God their laſt end, but the one of theſe doe ſecretly wind about to his owne glory in the end, as Jehu doth, 2 Kings 10.16. Come ſee my zeale that I have for the Lord, but he bringeth about his owne glory by it: and here is the maine deceit of the work, he ſeeketh the glory of God in himſelfe, and in his owne hand, whereas the principall care of Gods owne people, is and ought to be the glory of God in Jeſus Chriſt. But the Hypocrite his chief care is to have it ſeen that God is glorified by his hand, Come ſee the zeale that I have.
Object. You will ſay, Is it not a great glory unto God to be glorified by my hand?
Anſw. Yes, but there is a great deceit in it, for many a man will work much, ſo far as his owne glory is wrapped up in his actions, and like it well ſo long as God may be glorified in him. But all this while he wanteth thoſe ſingle affections after the glory of God, though in the hand of another.
But how then ſhould a man ſeek to promote the glory of God? If it be the glory of God in the face of Jeſus Chriſt, that a man ſeeketh after, he will then rejoyce as much that God may be glorified by his brother, as by himſelf; and that's the ſpirit of a true Iſraelite indeed: So that the Name of Chriſt be magnified, it's no matter by whom, I therein doe rejoyce, yea and will rejoyce, ſaith the bleſſed Apoſtle, Phil. 1.18. If any man therefore aimeth at Gods glory, then onelyonly when it may be an honour to him in his profeſſion, no thank to him for that; much cloſe work may be found, ſo long as both are carryed an end together: But if when I hear that my Brother glorifieth God, I could have wiſhed that ſuch a thing had been done or ſpoken by me, & it is the worſe, becauſe it is not done by my hands: if that which is the rich goodneſſe to my Brother, be not alſo my rejoycing, it is becauſe of the core of Hypocriſy in my heart.
Thus have we ſeen particularly the difference between legall and Evangelicall holineſſe.
We proceed ſtill in the fourth Uſe, to a fifth Queſtion.
If Jeſus Chriſt be the firſt gift that is given to the Children of God, before he giveth right unto Promiſes, or to me to challenge Promiſes, yea, before he giveth me any other gifts of his ſaving Grace: then any ſoule may ask this Queſtion.
Queſt. 5. Of what uſe are Promiſes, if it be not to bring me to Chriſt? yea eſpecially to what end are conditionall Promiſes made (that is to ſay, Promiſes to ſuch and ſuch Qualifications) if I may not take a Promiſe in one hand, and a Qualification in the other hand, and bring them both to God, and lay hold upon Chriſt with both hands, in the ſtrength of this Promiſe made to this Qualification? Thus ariſeth the Queſtion, if God give Jeſus Chriſt firſt, before any other bleſſing, as we read before, to Abraham and to his ſeed were the Promiſes made (he meaneth unto Chriſt) and all the Promiſes are in him Yea, and in him Amen: No having of Promiſes then before Chriſt. To what purpoſe are they given, if not to bring me unto Chriſt? It is a point needfull to be knowne, becauſe we read Promiſes in Scripture daily, and certainly great uſe is to be made of them; and if we ſhall make no other uſe of them, but to bring us unto Chriſt, and God hath not ſanctified them to that end, then we ſhall take them all in vaine, and the Name of God that is called upon them.
Anſw. There is a three-fold uſe of Promiſes in Scripture.
1 Before our Ʋnion with Chriſt.
2 In Ʋnion with him.
3 After Ʋnion with him.
1 Before our union with Chriſt there is a three-fold uſe of Promiſes.
1 They are of uſe for Doctrine, to teach all the people of God, what great and glorious things are laid up in Chriſt Jeſus, even the unſearchable riches of Chriſt, Eph. 3.8. and this all the Promiſes of God doe hold forth. If the Lord Promiſe to be your Father, your Husband, your Shepheard, your Head, your Root, if he Promiſe to be any other bleſſing in the world to you, what ever Promiſe you read or heare, the Lord ſheweth you the unſearchable riches of Chriſt▪ and that is no vaine uſe of Promiſes, for a man to know by them the great good things that are treaſured up in Jeſus Chriſt by the Father; therefore they are called great and pretious Promiſes, 2 Pet. 1.4. why ſo? becauſe they declare the great and pretious priviledges and bleſſings in Jeſus Chriſt: therefore it is that the Lord will have all his people to looke at him in his word and Promiſes, and to know what great good he hath in ſtore for all them that truſt in him, and ſeek after him in Jeſus Chriſt. Thus all the Promiſes of Grace declare his excellency: as Cant. 5.10. So doe all the Promiſes declare him to be a plentifull Saviour, and a mighty Redeemer of all his people.
2 As they are of uſe for Doctrine, ſo for Inſtruction: It is good to know them, but Inſtruction is a further thing, and diſtinct from Doctrine, 2 Tim. 3.16. By Inſtruction men are taught not only what to know, but what to doe; to know and ſee whither they ſhould reſort for the enjoyment of all thoſe pretious bleſſings that God hath laid up in Jeſus Chriſt; and this is a pretious uſe of the Promiſes, that by them the ſoule ſhould be thus inſtructed whither to goe for life and ſalvation, Iſa. 45.22. Look unto me and be you ſaved, all the ends of the earth. Here is a direction to me before I know whither to look, I doe not onelyonly ſee great things, and ſo vaniſh away, but I am directed to look and be ſaved; thus are we taught of God likewiſe by his bleſſed Apoſtle, Acts 2.38,39. Repent and be baptized, &c. for the Promiſe is unto you, &c. Thus we are taught by the Promiſes whither to look for life and ſalvation.
3 The Promiſes ſerve alſo for Exhortation, as the Scripture laſt alleadged holdeth forth: For ſo many bleſſings as you ſee propounded in the Promiſes, ſo many invitations are there to provoke mens ſoules to come unto Chriſt; as old Jacob ſometimes provoked his Sons, Gen. 42.1,2. ſo ſaith the Lord to the Sons of men in his Promiſes, Why ſtand ye gazing in the want of this and that bleſſing? Is there not pardon of ſin, and all manner of bleſſings in Jeſus Chriſt? Thus is the ſoul exhorted, not onelyonly to look for mercy, but not to reſt till he may enjoy it. Though it be not the Promiſes that can by their owne power carry men an end, yet this is the end to which God giveth them, to ſtir up the Sons of men, not to reſt in beholding the good things in the Promiſes, but to exhort them to provoke themſelves and one another, to look after the Lord; thus did the Apoſtle Peter exhort the Jewes, and teſtified to them of the free grace of God in his Promiſes, Acts 2.40. and indeed the Promiſes are ſtrong grounds of Exhortation to ſtir up the ſpirits of all Gods people to look to Jeſus Chriſt, and to come unto him in whom ſuch abundance of rich grace is laid up. Thus doe the Promiſes of God furniſh both Miniſters and people, with Doctrine, with Inſtruction, with Exhortation, in their kinds.
Now there is a three-fold effect that they have in ſome of all ſorts, good and bad, that live in the boſome of the Church.
1 They have a power of illumination; they will enlighten the minds even of Hypocrites, and men indued with no more than common gifts, as well as the people of God; of ſuch the Apoſtle ſpeaketh, Heb. 6.4. who were once enlighted, &c. and had taſted of the good word of God; An Hypocrite may have ſuch a taſt of Chriſt in the Promiſes, and be
2 So affected with it, that he deſpiſeth all other things in compariſon of it; ſo as that he cometh to reſolve for his part never to forgoe him; and hath ſo much confidence in God, that he ſaith with Haman, Whom will the King delight to honour more than my ſelfe? and this illumination he taketh to be a ſtrong and effectuall Converſion unto the Lord.
3 The Promiſes have a worke of conviction, if any man refuſe or deſpiſe them, they leave him unexcuſable, Pro. 1.24,25,26, &c. Thus is their blood juſtly upon their owne head, that refuſe and deſpiſe the Promiſes, and they aggravate their condemnation another day; and to this end the Apoſtle maketh uſe of a pretious Promiſe of God, Acts 13.38,39,40,41. A ſtrange application of ſuch a gratious Promiſe; a ſigne, there is a power in the Promiſes, even unto this end.
Thus we ſee there is a marvelous gratious uſe of Promiſes before Union with Chriſt; as to help Miniſters and people with matter of Doctrine and Inſtruction, and Exhortation; as alſo to awaken men unto Illumination, and Affection, and Conviction, and to ſeal them up unto everlaſting deſtruction, if they turn their backs upon them.
2 As the Promiſes are of uſe before our Union with Chriſt, ſo In our union with him they are of great uſe; for when the Lord giveth himſelfe to the ſoule, he doth it in a Promiſe; he cometh unto the ſoule, riding (as it were) upon the Chariot of a Promiſe, and begetteth Faith back again in the ſoul by the Promiſe, whereby we receive Jeſus Chriſt; though before him we can have no Promiſe, yet in a Promiſe we doe receive him. This is the very firſt ſtroke of cloſing with Chriſt, he giveth himſelfe, and we take him as he offereth himſelfe, even in an abſolute Promiſe; ſuch a like diſpenſation of himſelfe we read of, Acts 3.25,26. where Chriſt is offered in an Abſolute Promiſe of free grace, without any Qualification mentioned, Howbeit many of them that heard the word believed, and the …umber of the men were about five thouſand about three thouſand of them believed before, ſo that here are two thouſand that believe upon this Abſolute Promiſe, the Lord Chriſt is offered to them, and they receive him by Faith. The like we read alſo, Acts 10.43,44. To him give all the Prophets witneſſe, that through his name, whoſoever believeth in him, ſhall receive remiſſion of ſins. And while Peter yet ſpake theſe words, the Holy Ghoſt fell on all them which heard the words; to that the Holy Ghoſt giveth himſelfe, and they receive him in an abſolute Promiſe; and left it ſhould be a matter of abſolute doubt unto any, conſider thus much, that whereas the Lord doth unite himſelfe to the ſoule, as a Father to a child, or as an Husband to a wife, it is free: For did you ever know a true reall Marriage made in a Conditionall Promiſe? Doth a man ſay to his wife, If you prove a loving and a kind wife, then I will be thine Husband? Or doth a wife ſay to her Husband, If you will take me and love and maintaine me, and all the children that God ſhall bleſſe us with, then I will be your wife? Would not your ſoule riſe againſt ſuch a Covenant as this? Now I beſeech you conſider whether we ſhall not put an unſpeakable diſhonour upon the Covenant of free grace, to conceive and expect, that if we carry our ſelves thus and thus, then God will be ours, and we his: But if thus and thus, then he will caſt us off; Hath the Lord made ſuch a Covenant with his Elect? Indeed the Lord would have the Jewes to know, that though he were marryed to them, yet he would not continue that Covenant, but upon condition of obedience; when they were diſobedient, the Lord gave them a bill of Divorce; but in the Covenant of Grace (ſpoken of, Hoſ. 2.19,20.) the Lord giveth himſelfe, and you take him in an abſolute Promiſe; and now the Lord dwelleth in you, and the ſoul yieldeth up it ſelfe unto God, to be wholly at his diſpoſing, and doth not ſtint nor limit God upon this and this condition, nor doth the Lord ſo bind us to the performance of any condition, as that if it be not found, the Covenant will be voyd, yet he requireth many things of us (as an Huſband will doe of his wife) as to be meek and lowly, &c. but if we faile, the Covenant is not broken; therefore believe it, it doth much diſhonour the Covenant of Grace, to lay the weight of our intereſt in it, upon any Condition by which we might plead our right unto it. I confeſſe that the Lord doth uſually give himſelfe in a future Promiſe, which makes us conceive that it is not ſo abſolute a Covenant: when perſons give themſelves one to another, they give themſelves abſolutely, and not in a future Promiſe, and ſay, I take thee to be my wife, and I take thee to be mine Husband; but all times are alike unto God, that if the Lord ſay, I will marry thee to me in tender mercies, and faithfullneſſe, and loving kindneſſe, he doth that for the preſent, which he promiſeth to doe; and againe it breeds in the ſoule a Reciprocall Union, that though it know not whether the Lord hath given himſelfe, yet this it findeth, namely, a patient waiting with hope, that the Lord will ſhew mercy at the length: as when a woman hath a promiſe of marriage from her Husband, ſhe waiteth in hope untill he give himſelfe: ſo there is an Union or Contract, when the ſoule doth waite upon God, but when the Lord giveth himſelfe more fully, then he ſpeaketh more plainly, and giveth himſelfe, not in a future, but in a preſent Promiſe; and now the ſoule ſeeth that the Lord hath gracious fellowſhip with him, for ever and ever.
Thus we ſee that promiſes are not vaine things, but there are great uſe of them, before our Union all promiſes are of excellent uſe: in our Union the Lord giveth himſelfe in an abſolute promiſe onelyonly, but to take Chriſt in a Conditionall promiſe, by vertue of the Condition, is incompatible to a Covenant of Grace.
3 After our union with Chriſt, they are of more abundant uſe. They were of uſe before we were in Chriſt, for Doctrine, and for Inſtruction, and for Exhortation, but now they are of more efficacy in the ſame kind, and
1 They ſerve us for Doctrine, to teach us that there is not onelyonly free grace in Chriſt, but there are gifts of grace in him, and all the treaſures of the good things of God are in him, and all the bleſſings of the promiſes made unto Qualifications, are layd up in him alſo.
2 They ſerve for Inſtruction, to direct us whither to look for Qualifications, and the bleſſings promiſed unto them alſo, namely, to the Lord Jeſus Chriſt, to receive the bleſſing through him, and the Qualification by the ſame hand; for they are firſt fulfilled in him: there is no good Condition but it is found in Chriſt, no bleſſing thereunto, but it is found in him alſo; in him therfore they are to be ſought for: ſo that though a poor ſoule ſee himſelfe wretched, and blind, and naked, yet he hath an huſband in whom all riches are laid up; this he is taught to know by the promiſe, and directed alſo to goe to Jeſus Chriſt, that enjoying him, he may enjoy all good things in him.
3 They are of uſe to ſtirre up unto Prayer, for now I ſee that all theſe good things are in Chriſt, and in him they muſt be enjoyed, if they be enjoyed at all; hereupon the ſoule is ſet a work (the Holy Ghoſt concurring therewith) to conſider, Is there ſo much grace in Chriſt, and in him abundantly? Hath the Lord made ſo many gratious promiſes unto ſuch and ſuch gracious Qualifications? whether then ſhould I goe, either for the one, or for the other, but unto Chriſt, that he may work in us a ſpirit of Faith, of Love, and of a ſound mind? and whatſoever elſe we ſtand in need of? Give unto thy Servant a wiſe and an underſtanding heart, ſaith Solomon, when the Lord bad him ask what he ſhould give him, 1 Kings 3.9. Thus are the Servants of God ſtirred up by Conditionall promiſes, to ſeek unto the Lord for the ſupply of all their wants, for in him are all good things laid up, and by him are they given unto his ſervants.
4 They are of uſe to helpe us to Know our ſpirituall ſtate, and means to diſcern thereof: All theſe qualifications to which the promiſes are made, are fruits of the Spirit, and will more or leſſe declare unto you, your ſanctified ſtate, which is a marvelous bleſſing: Upon the promiſes made unto ſuch conditions, the Lord ſtirreth up the hearts of his people, to ſeek for ſuch conditions to which the promiſes are made, and when the Lord hath given them, he then openeth their hearts to ſee what he hath given them, and ſo to diſcern their ſanctified eſtate. Now I know that thou feareſt me, ſeeing thou haſt not with-held thy Son, thine onelyonly Sonne from me; ſo the Lord ſaith to Abraham, Gen. 22.12. wherein he bare witneſſe to his work, and this doth fill Abraham with ſtrong Conſolation, together with the Oath of God unto him: for now the Lord doth not onelyonly know it, but cauſe him to know it alſo: ſo that if the Lord doth but breath in ſuch fruit of the Spirit, if he doth but give power to the ſoule to doe ſuch a work unto which the promiſe is made, and doe make it appear unto the ſoule to be indeed ſuch by the revelation of his bleſſed Spirit, then doth the Lord fill the ſoule with Conſolation: But though the Holy Ghoſt himſelfe doth not ſo ſweetly and ſtrongly breath, and clear up his own Teſtimony, by the comfort which he giveth unto the ſoule in ſuch a promiſe, yet a man by the Promiſe may (being enlightned of God) diſcerne what God hath done for him; and hereby the ſoule may ſtay it ſelfe, Pſal. 9.18. The expectation of the poore ſhall not periſh for ever: When the poor ſoule is meekned by Gods hand, and the Lord letteth him ſo diſcern it, that now he quietly reſteth upon the Lord, now the Spirit of God doth help David along to be ſupported with ſome ſtay; and beſides the waiting of a Chriſtian upon him, who hath made the promiſes, doth make him yet more patient and hopefull. And this is a fourth uſe of Conditionall promiſes, to ſtrengthen Faith.
5 They are of uſe to work all theſe qualifications in us, to which the bleſſings are promiſed, by the exceeding pretious Promiſes, we are made partakers of the Divine Nature, 2 Pet. 1.4. and this is no ſmall work or uſe of theſe promiſes, that from them ſhould ſpring all our gratious qualifications; for the Lord having promiſed ſuch bleſſings in them, theſe promiſes being received and enjoyed, and meditated on by us, we beholding them, and the glory of the Lord Jeſus in them, are changed into the ſame Image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3.18. This great power there is in the Promiſes, to help an end the work of God in the ſoul of a Chriſtian: ſo that though they were never given to bring us to Chriſt, yet to this end they were given, to work all thoſe qualifications in us, to which the bleſſings are promiſed. Yea, and they may truly be ſaid to be given to bring us to Chriſt, in this ſenſe, That though our Faith be not begotten by any promiſes to gratious qualifications prae-exiſtent in us; yet they may beget ſuch qualifications of Faith, to which promiſes are made.
6 They are of uſe to ſtir up and provoke Chriſtians to all ſuch duties to which bleſſings are promiſed; they ſtir them up effectually. The Lord maketh a Promiſe, 2 Cor. 6.17,18. And mark what uſe the Apoſtle maketh of it, being a conditionall Promiſe, Chap. 7.1. Having therefore theſe Promiſes, &c. let us, &c. implying, that the having of theſe Promiſes ſtirreth up Gods people unto duties; and the Lord is wont to breath in them, and ſo to ſet forwards the work of cleanſing of the hearts and wayes of his ſervants.
7 They are of uſe further, to ſtrengthen Faith: for the Lord that hath made ſuch Promiſes, will accompliſh them for his Servants, Gen. 32.9,10. Jacob there putteth the Lord in mind of his Promiſe, and ſaid, O God of my father Abraham, and God of my father Iſaac, the Lord which ſaidſt unto me, Returne unto thy Countrey, and to thy Kindred, and I will deale well with thee; and he was now returned according to the appointment of God, but what now, doth he plead the condition? mind in the next words, I am not worthy the leaſt of all the mercy, and of all the truth, which thou haſt ſhewed unto thy Servant? yet now though he pleadeth not any worth at all, yet ſeeing the Lord had promiſed ſuch a mercy to him, he prayeth for it, ver. 11. Deliver me I pray thee from the hand of my brother. Thus his faith is ſtrengthned, though he doth not plead any worthineſſe to receive mercy. So alſo doe abſolute promiſes ſtrengthen faith, and the prayer of faith, 2 Sam. 7.13,14, &c, The Lord there promiſeth David, that he would build him an houſe, and that he would not take his mercy from his Children, this ſtirreth up and ſtrengthneth the faith of David, ver. 28, 29, &c. This well ordered and ſure Covenant of God was all his ſtay, and all his ſalvation though his houſe was not ſo with God, 2 Sam. 23.5. So when the Lord promiſeth to heal the backſlidings of his people, Ho. 14.5. their hearts are ſtrengthned to come unto the Lord, and ſay, O Lord thy words are true, let it pleaſe thee to heal the backſlidings of thy ſervants. Thus by the promiſes of God, the Faith and faithfull prayers of his ſervants, are both ſtrengthned together.
Now let me further ſay thus much, let us rightly diſcern what uſe to make of the principall part of the Scriptures, take heed you doe not cloſe with promiſes before we have Jeſus Chriſt in them: eſpecially take heed you make not uſe of a promiſe to a gratious qualification, to give you your part in Chriſt, neither be taken aſide to make account that the Lord did give you himſelfe gratiouſly in a conditionall promiſe, for theſe are aberrations from the Covenant of grace: conſider therefore well what the promiſes be, and what uſe the Lord would have us to make of them, it is not for a woman to take her husbands inheritance before ſhee take his perſon; & you know that all the bleſſings and all the promiſes are (as it were) the Inheritance of the Lord Jeſus, given unto him and to no other but in his name, and therefore there is not any ſoule under heaven that can challenge his Right in Chriſt at the firſt by any promiſe, till Chriſt firſt be given, either in that promiſe, or in ſome former: if you know that you are in Chriſt, you may know that the promiſes are yours, otherwiſe you ſhall not be able to know your right in Chriſt by your right in the promiſes; and therefore doe not turne them upſide downe beyond the ſcope and intendment of the promiſes of the Covenant of grace: we may take occaſion by them to admire the goodneſſe and grace of God, as David did, Pſal. 31.19. Thus ought we to conſider of them, and whither to looke that we might enjoy them, and the bleſſings in them: If you ſhall ſay we have been converted, and have had gratious changes wrought in us; be not deceived, ſuch worke may reach no farther than conviction, and you may come to turne your backs upon Jeſus Chriſt. Conſider therefore did ever the Lord give himſelfe to be one with you; whenſoever the Lord doth ſtrike up the bond of Union, it is in a free promiſe of his grace.
Truſt not therefore upon every leaning of your ſoule upon conditionall promiſes, for ſo you may build upon a Covenant made upon a worke, and ſo you and your Covenant may faile together. But when you read how the Lord hath made ſuch promiſes to ſuch and ſuch qualifications, then conſider, that thoſe things are indeed requiſite to be found in you, but who is there in heaven or earth that can worke them in you, there is none but Jeſus Chriſt, and unleſſe you have him to be in you, you cannot have any of theſe things wrought in you. But will a poore ſoule ſay, I am not able to reach the Lord Jeſus Chriſt, therefore all the promiſes doe fall heavie upon a man, and he ſeeth that they are too burthenſome, and too weighty for him: he doth not ſay, here is the qualification, and here is the bleſſing promiſed to it, and therefore I will take it to my ſelfe, but one that is taught of God, doth forthwith goe and pray unto God, that he will ſet him in the way of thoſe bleſſings, and that ſo he will make him partaker of them, he prayeth that God will give him his Sonne, and that he will adorne him with his grace, as a bride of Jeſus Chriſt. Thus while the ſoule doth looke towards Jeſus Chriſt, and grace in him, the Lord doth ſecretly tranſforme him into the image of Chriſt, by working ſuch qualifications in him, and then beareth witneſſe to that ſanctification, which is wrought in his heart, thereby enlarging his ſoule with ſtrong conſolation in Jeſus Chriſt; and in the ſame way it is that the Lord doth ſtrengthen the faith of his people to believe, that all thoſe things, which God hath promiſed, are accompliſhed in Jeſus Chriſt, and the Law fullfilled in me ſo farre as Chriſt is in me, and therefore I come unto God in prayer to make good thoſe promiſes unto me, in a right way, which would have been prepoſterouſly applyed before Chriſt was given: And this may ſerve for Anſwer to the 5th Queſtion.
Queſt. 6. Wee come now unto a ſixt Queſtion. If the Lord doe give himſelfe firſt in the Covenant of his grace, this may then be a doubt and a queſtion in a Chriſtian ſoule, If God give himſelfe before any bleſſing, before any promiſe in order of nature (though he giveth himſelfe alwayes in a promiſe) if wee cannot claime any bleſſing from God at the firſt in any conditionall promiſe, therefore not by any condition in our ſelves, but as we received all things from God, ſo wee claime all things from him in Jeſus Chriſt, and ſo doe firſt ſeeke for him, and for all things in him: If thus, to what uſe then ſerveth the Law of God, which requireth ſuch and ſuch conditions in us, doe we not abrogate the Law, & make it of none effect, and roote it out from having any power over Chriſtians? And truly ſome, under pretence of the Covenant of grace, have thought it altogether bootleſſe to bind Chriſtians unto the Law of God, and to looke at it as any part of the direction of their Courſe. Now becauſe this is an imputation uſually reflected upon the Covenant of Grace, let us Confider therefore and enquire to what uſe ſerveth the Law of God, if God give himſelfe firſt unto his people in the Covenant of his grace.
Anſw. Though the Lord giveth himſelfe freely to the ſoule, and his Sonne, and all the bleſſings of the Covenant of grace, without reſpect unto any worke of the Law; yet the Law is of ſpeciall and notable uſe unto all the ſonnes of men, both unto them that are not yet brought home unto God by converting grace, and alſo to thoſe that are regenerate in Jeſus Chriſt. The Apoſtle Paul did obſerve that the queſtion would ariſe upon the doctrine of the Covenant of grace, Gal. 3.16,17,18. For if the bleſſing of Abraham came upon the people of God by Jeſus Chriſt, to what end then ſerveth the Law, which came 430 yeares after? It cannot diſanull grace, to make the promiſe of God of none effect? to what end then ſerveth it? Some ſay it is of no uſe, others ſay that it is of ſuch uſe that they had rather renounce the Covenant of grace than it: but the Anſwer is, it is of eſpeciall uſe both unto ſpirituall and carnall men.
Firſt, unto carnall men, and they are of two ſorts, ſome belong unto the election of grace, though they be not yet called; others are not written in the Lambs booke of life, but will in the end finally periſh, and the Law is yet of uſe unto both ſorts of them.
For the Elect, it is of uſe unto them; to aggravate their ſin, and to multiply it unto them as it were, that is to ſay, to aggravate the apprehenſion of the hainouſneſſe of ſin upon their Conſciences, and to ſet home the burthen of ſin unto their ſoules, thereby to drive them to feele their great need of the Lord Jeſus Chriſt, whom otherwiſe they ſhould for ever have deſpiſed. Thus the Apoſtle anſwereth in the place aforenamed, The Law was added, becauſe of tranſgreſſions; that they might cleerely appeare, and be aggravated thereby, that a man might plainly diſcerne how he hath made himſelfe liable to the wrath of God, by ſo manifold breaches of ſo many Commandments in one kinde or other: the Law giveth cleere knowledge of ſinne, and ſo much the more doth it ſet on the weight of it upon the Conſcience, working feare in the heart, Rom. 8.15. And hence it is, that the Apoſtle telleth us, Gal. 3.24. The Law was our Schoole-Maſter to Chriſt; As a Schoole-Maſter driveth his Scholler through feare unto this or that duty, either to doe it himſelfe, or (if he cannot) to get others to doe it for him; ſo the Law of God driveth the ſoule through feare unto Jeſus Chriſt; not that it doth reveale Chriſt a Saviour of free-grace, but the ſoule being once brought downe under ſenſe of ſin by the terrours of the Law, will readily & willingly hearken unto the newes of Chriſt a Saviour; for being once made ſenſible of his owne inability to redeeme himſelfe, and unworthines to be redeemed from the wrath of God; now is the ſoule fitted to heare the voyce of the Goſpell, now is the newes of Chriſt beautifull and glad tidings: And of this uſe is the Law unto the Elect of God, before they come under the Covenant of the grace of God.
2. But of what uſe is the Law unto other men?
Firſt, the Diſobedience of it is of uſe.
Secondly, the Obedience of it.
1. The Diſobedience; for if men had not knowne ſin, it had been ſome pretence, though they had committed ſin, but when men have the knowledge of the Law, and yet commit ſin willingly, now they have no cloake for their ſin, Rom. 1.21. compared with 32. where the Apoſtle ſpeaketh of the great ſin of the Gentiles, and much more of the Jewes, Who though they knew God, and the judgement of God, and that they which commit ſuch wickednes are worthy of death, yet not onelyonly doe the ſame, but have pleaſure in them that doe them. When a man ſhall not onelyonly doe ſuch wickednes, but bleſſe himſelfe in it, this aggravateth a mans condemnation, if men will not come unto Jeſus Chriſt that they might have life, Joh. 5.40. what ſaith our Saviour in ſuch a Caſe, ſee verſ. 45. Moſes will judge all thoſe that pleaſe themſelves in wickednes, and will not turne to the Lord Jeſus Chriſt. Thus there is uſe of the Law unto diſobedient perſons, their diſobedience will leave them without excuſe, when they ſin againſt their conſciences, & againſt the meanes which the Lord hath adminiſtred unto them: for though the Lord never gave them ſuch grace as did accompany ſalvation, yet ſuch Illumination he did give them, that they needed not to have broken his Law ſo many wayes with ſuch wicked hands as they have done: therefore when they have been inlarged to performe many duties, & might avoyd much ſin, & yet will ſin againſt their conſciences, and tread under foot thoſe meanes of grace that were committed unto them, It is then moſt righteous with God, that they ſhould be condemned.
2. Of what uſe is the Obedience of the Law unto ſuch, whom Gods ſoule takes no pleaſure in? Truly it is of ſad and dreadfull uſe unto them, for it ſerveth to harden them in their ſinnes, (though that be but an accidentall uſe thereof) their ſinnes are thereby made out of meaſure ſinfull, Rom 7.13. They harden their hearts marvellouſly.
1. By their Obedience to the Law.
2. By the Comfort they finde in that Obedience.
For the firſt of theſe; the Apoſtle Paul, Acts 23.1. had kept ſo good a Conſcience, that he knew not any ſin againſt the Law that he had lived in, but though he was unrebukeable, he did count it all loſſe afterward, Phil. 3.7,8. Thoſe things that before he thought had heen his gaine, now he counteth them but dung that he may winne Chriſt: when a man attaineth unto outward conformity to the Law, he is then indeed ready to juſtifie himſelfe, and to thinke that it is indeed good for poore ſinfull men to looke for ſalvation by Jeſus Chriſt: but for himſelfe he hopeth in his ſelfe-devotion, and that he is able to ſave himſelfe; theſe are ſuch as juſtifie themſelves before men, to whom our Saviour ſpeaketh, Luke 16.15. And of whom he ſaith, that Publicans and harlots ſhall goe into the kingdome of heaven before them. Mat. 21.31,32. For many times you ſhall have the moſt deboiſt and prophane more humbled and readier to hearken to the voyce of Chriſt, and ſooner convinced of the neceſſity of the Covenant of grace, than thoſe that are morally righteous by the law, Rom. 9.30,31,32. & Chap. 10.21. Thus the Law becometh a ſnare unto them, and that which is of ſingular and wholſome uſe unto the children of God, is made death unto them. And as their obedience to the Law is thus a ſnare unto them; So, ſecondly, the delight and comfort which they take in their obedience, is a greater ſnare than the other; The ſtony and thorny ſoile did heare the word with joy, and ſo thoſe hypocrites, Iſai. 58. did delight to approach unto God; but what followed upon the delight which they tooke in God, and in holy duties, it made them ready to expoſtulate with God, why he did not anſwer them according to their works: the delight which they found did ſo fill their hearts with Aſſurance of the grace of God, that they looked at their duties, as ſo many tokens of the love of God unto their ſoules; and then when men come to finde more comfort in their obedience, than in the grace of God in Jeſus Chriſt, it maketh them ready to expoſtulate with God touching the worth of their owne righteouſnes. Iſa. 57.10. Thou haſt found the life of thine hand, therefore thou waſt not grieved; So long as a man findeth life and comfort in his owne performances, what need can he ſee to be grieved for the want of Jeſus Chriſt? or at the beſt, if he doe grieve and finde his heart comforted in grieving, and delighting in the Courſe of humiliation, he then thinketh he hath no need of being further ſolicitous about his ſpirituall eſtate. Thus we ſee that the Law of God is of marvellous uſe in the dayes of the Goſpell; of great uſe unto thoſe that belong unto God, to breake their hearts for ſinne, and to drive them to Jeſus Chriſt; and for others, the diſobedience of the Law leaves them without excuſe, that ſo diſobey it. Againe, the obedience of it and comfort in that obedience doth harden the hearts of others from Chriſt.
2. But what ſay you then unto men that are under a Covenant of grace, and brought unto fellowſhip with Chriſt therein? of what uſe is the Law of God unto ſuch? is it utterly antiquated? or is there any more to be done about it?
Anſw. The Apoſtle anſwereth this queſtion, when he ſaith, I am not without the Law to God, but under the Law to Chriſt, 1 Cor. 9.21. So that (mind you) the Law is of uſe unto the Apoſtle Paul, but how? As the Law cometh under Chriſt, ſo Paul cometh under the Law; this is the ſumme of the Anſwer, but that would be further explained. What meaneth he, when he ſayth, I am under the Law to Chriſt? In ſome ſenſe a Chriſtian is freed from the Law, in ſome ſenſe he is under the Law; ſo farre as the Law is any way beſides or out of Chriſt, ſo farre the Apoſtle is without the Law; ſo farre as the Law is under Chriſt, ſo farre he is under the Law; keepe cloſe to theſe two principles, and you ſhall ſafely avoyd rockes on every hand, thus by the uſe of the Law ſhall you not goe aſide to a Covenant of works, nor by attendance unto grace, ſhall you neglect the Law. How farre is the Law under Chriſt? When it hath brought the ſoule neerer unto Chriſt, and in a remote manner prepared him: the Law is in Chriſt, and you ſubject to it in him. 1. As the Law is given by Chriſt. 2. As in Chriſt helpe is given to performe it. Firſt, as the Law is given by Chriſt, as 1 Theſ. 4.2,3. — and many other Commandments he gave them, all which are legall Commandments, and yet the Apoſtle gave them by the Lord Jeſus. So Mat. 5. to the end of the Chapter. Our Saviour would not have us thinke, that he came to deſtroy the Law, or the Prophets, but to fullfill them; and to that end he doth there expound the ſpirituall & true meaning of the Law; that whereas the Phariſees held forth the outward letter of the Law to be obſerved onelyonly, as thinking that unleſſe a man did commit the act of murther, he was not guilty of the breach of the ſixt Commandment; and if he committed not the act of Adultery, he tranſgreſſed not the ſeventh Commandment; and ſo of the reſt; Our Saviour Chriſt expoundeth the Law more ſpiritually, ſhewing that Anger againſt a mans brother is a breach of the ſixt Commandment, and whoſoever ſhall looke on a woman to luſt after her, hath committed Adultery with her already in his heart, and broken the ſeventh Commandment. Thus Chriſt hath as it were revived Moſes; but as the Law given by Chriſt is not a Covenant of works, but a Commandment of well-doing; and he having given it, we take our ſelves bound to be ſubject unto it. The Apoſtle alſo preſſeth the morall Law upon ſeverall relations of men, Eph. 6.1,2,3. &c. It is an honour to Chriſt, that his ſervants ſhould be holy, as he is holy; it is for the glory of God, and he requireth it; the Apoſtle James preſſeth it, Chap. 2.8. to the end of the Chapter; If you fullfill the Royall Law, according to the Scripture, (Thou ſhalt love thy neighbour as thy ſelfe) ye doe well. And againe, Whoſoever ſhall keepe the whole Law, and yet offend in one point, he is guilty of all. Thus wee ſee the Apoſtles of Jeſus Chriſt put it upon Chriſtians to keepe the Law of God; and Chriſt himſelfe beareth witnes to the Law, for God will never juſtifie ſin to be no ſin, though he will juſtifie the perſon of a ſinner
Now as the Lord Jeſus giveth the Law, and as it were renueth it, ſo he doth alſo give his Spirit unto his ſervants, enabling them to keep it. Jer. 31.33. and Ezek. 36.27. Now this Law would he not write in the hearts of his people, nor give unto them his holy Spirit, enabling them to keepe it, were it not his will in Jeſus Chriſt, that the Law ſhould be the Rule of holines and righteouſnes unto his people; hence it is that the children of God, though they be not under the Covenant of the Law, yet take themſelves to be bound to the obedience of it, for if Chriſt have given the Law as well as Moſes, and if he have ratified it by giving them his Spirit to teach and ſtrengthen them to keepe it, though not perfectly, yet ſincerely, then they take themſelves bound to obey the Law, though they be under the Covenant of grace; for doe we make voyd the Law through faith? God forbid; yea, we eſtabliſh the Law; for what need have Chriſtians of free juſtification by Chriſt, if they were not bound unto the obedience of the Law by the Commandment of the Law? therefore the free juſtification of men under a free Covenant of grace doth eſtabliſh the obedience of the Law; otherwiſe what need they run to Chriſt to ſave them from the Curſe of the Law? Why doe we ſtill run to Chriſt for the continuance of our Juſtification, but that we find our ſelves ungodly Creatures againſt the righteous and holy Law of God? Therefore if God have given men the Law, & his Holy Spirit to ſtrengthen them in the obedience of it, and his grace to ſave them from the curſe of it, then Chriſtians are to know, that they are bound to keep the Law, they lye under the authority of it, and dare not pluck their necks from under that yoke.
Now there are divers effects ſpringing from the ſubjection of Gods people to the Commandement of the Law.
1 As they take themſelves bound to the obedience of it, ſo they believe and many times feele the fatherly diſpleaſure of God, when they tranſgreſſe it; now the tranſgreſſion of the Law could not bring them under the diſpleaſure of God, unleſſe they were bound unto the Commandement of the Law: This diſpleaſure David was ſenſible of, Pſal. 38.1,2,3, &c. where he makes many complaints, which doe all of them ſpring from the conſcience of the diſobedience of the Law, which God hath framed in the hearts of his ſervants, whereby they reflect upon their ſin as the ground of all the diſtempers, which lye upon their bodies or minds. This is the firſt effect of the ſubjection of Gods people to his Law, they lye under the faith and ſenſe of the danger of the diſobedience of it.
2 They are under the faith and ſenſe alſo of Gods gratious acceptance of their wayes, when they are ſutable to the bleſſed directions of his word; not that they can raiſe there-from their juſtified eſtate, but by the ſame Spirit of God, whereby they are helped to obey the Commandements of God, they doe ſee the Lords gratious approbation of them in their poore and weake endeavours; for the Lord knoweth the way of the righteous, that is, acknowledgeth and approveth it, Pſal. 1.6. When the Lord by his Spirit boweth the hearts of his people unto obedience, then he knoweth and accepteth their obedience, Gen. 22.12. Thus the Lord beareth witneſs unto his Servants, that he doth accept their works; ſo that they ſenſibly know and believe, that the Lord doth acknowledge their pooreſt and weakeſt endeavours, unto which they are carried forth by his Spirit, in the Obedience of his word: this the Prophet David confirmeth, Pſal. 18.20. to 26. where he ſpeaketh of his righteous dealing with Saul, and whereas his enemies laid it to his charge that he was an enemy unto Saul, the Lord beareth him witnes, that he had walked toward Saul with a good conſcience; now the Lord having led him an end to deale juſtly, and righteouſly, and purely with Saul, having kept him from all the malice and outrage of Saul, and maintained his cauſe againſt him, and delivered him out of his hands, whom the Lord had now rejected, herein the Prophet ſeeth the Lord accepting him, when in the name of his Son, by the power of his Spirit, he is helped to attend unto the Commandements of God. This is commfortable unto a Chriſtian ſpirit, when the Lord beareth witneſſe unto his ſoule, that he hath an eye to all the Commandments of God. And all this argueth, that the ſervants of God, being in a ſtate of grace in Jeſus Chriſt, have looked at themſelves as bound by the Commandements of the Law, and as being under the Law to Chriſt, who hath given the Law and power unto his ſervants ſincerely to keep it, both by writing in their hearts a Law of obedience, and by putting his Holy Spirit within them; for if the people of God were not ſenſible of their bounden duty to the obſervation of the Law of God, they would neither have faith nor ſence of Gods fatherly diſpleaſure, when they negligently breake theſe Lawes; neither would they be ſenſible of Gods acceptance of their conformity thereunto. But we know what the Apoſtle ſaith, 2 Cor. 1.12. For our rejoycing is this, the Teſtimony of our Conſcience, &c. And truly the Lord doth often beare witneſſe unto the integrity of his Servants, againſt the oppoſitions of men. So he did to Abraham, to David, to Paul, and to ſundry of the Servants of God, though they are not wont to build their ſafe eſtate thereupon: Yet this kind of Gods acceptance of their wayes and obedience, they doe diſcern, &c. yet in their beſt obedience, which they doe perform, they ſee the need they have to goe unto God for juſtifying grace, becauſe if they have failed in any one circumſtance, their beſt righteouſneſſe is polluted, therefore they have need of Jeſus Chriſt to cover the failings of their moſt ſtrict performances; this Nehemiah was ſenſible of, when he had been very faithfull in reforming the abuſes of the Sabboth, and of many other Ordinances of God; and though the Lord had helped him to undertake the Reformation with much dexterity and ſucceſſe, yet for all this he runneth unto Chriſt for acceptance and pardon, Nehem. 13.22. And what would he have done if he had been conſcious of ſome groſſe ſin? He would then much more have run to the Lord Jeſus. Thus the Law is eſtabliſhed by faith, for there is no juſtified perſon but is very apprehenſive of his ſins, and ſo of his continuall need of Chriſt, whoſe blood cleanſeth us from all ſins, John 1.7. and who is faithfull and juſt to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe, verſ. 9. who is an Advocate (if any man ſin) and a Propitiation for our ſins, Chap. ….1,2. And what doe all theſe things argue, but that a Chriſtian, being under the Covenant of the grace of God, doth ſubmit himſelfe unto this yoke of God. Thus far then a Chriſtian is under the Law to Chriſt, ſo far as the Law is under Chriſt; he is under the Command of Chriſt, and under his power and diſpleaſure, if he negligently ſin againſt the Law, and unto Chriſt he runneth for pardon and cleanſing, and unto him he cometh for acceptance of his obedience; ſo that he hath no uſe of the Law but unto Chriſt, and in and under him.
But how is a Chriſtian not under the Law?
So far forth as the Law is not under Chriſt, I meane ſo far as it is without Chriſt, freely juſtifying us by his grace, ſo far a Chriſtian is freed from under the Law. In one word, a Chriſtian man, under a Covenant of grace, is not under a Covenant of works, Rom. 6.14. You are not under the Law, but under grace. He meaneth, not under the Covenant of the Law, nor under the power and authority of the Law, as of their Huſband, Rom. 7.1,2,3,4. The husbandly juriſdiction of the Law is taken away. The Law is not made for a righteous man, 1 Tim. 1.9. That is, not the Covenant of the Law; for elſe we are under the Commandments of the Law to Chriſt: But the Jewiſh Teachers taught more, to wit, the Covenant of the Law unto ſalvation: Not but that the Law is good if a man uſe it lawfully.
But how ſhall a man uſe it lawfully? for it is not given unto a righteous man, but he reckoneth up the breaches of every Commandement, and unto them it is given; To the lawleſſe and diſobedient, to the ungodly and ſinners, &c. 1 Tim. 1.9. The Covenant of the Law is given to ſuch (and to none but ſuch) to convince them of their ſinnes againſt the Law, to humble them to the death, and to drive them out of themſelves, and all confidence in themſelves.
But how doth it appear that the Covenant of the Law is not given to the Children of God?
From hence it is manifeſt, becauſe a Chriſtian man neither looketh for juſtification and ſilvation from his obedience to the Law, nor ſeareth condemnation, though he faile in his obedience, and this is a fruit of his exemption from under the Covenant of the Law; for if a man ſhould look for life by his obedience to the Law, and fear condemnation by the breach of it, this would bring a man under the Covenant of the Law; for the ſanction of the Covenant of the Law is Life to them that obey, and to them that diſobey death and the curſe; but a Chriſtian looketh not for life by his obedience, and that is plain, Pſal. 143.2. Rom. 3.20. Therefore no hope of ſalvation from our obedience to the Law.
But me thinks (you will ſay) a Chriſtian may feare his condemnation, becauſe of his diſobedience to the Law?
Truly this is a great ſnare, and this doctrine will be ſcandalous to many a poor ſoule, but without cauſe; indeed if God give a man to be under the Covenant of grace, and not to ſee it, then he may fear; but if a man know himſelfe to be under the Covenant of grace, then he doth not feare condemnation from his diſobedience; notable to this purpoſe is the confidence of David, Pſal. 49.5. where the Prophet calleth upon all people in the world to take notice of it, both men of high and low degree: Wherefore ſhould I feare in the dayes of evill, when the iniquities of my heeles ſhall compaſſe me about? Wherefore? Truly if there be any fear in the world, one would think this ſhould procure it? what ſhould a man fear, if not this: David yet profeſſeth it, and would have all men to know it, that there is no cauſe therein why a Chriſtian man ſhould fear; wherefore ſhould I fear? &c. Though it ſhould follow you to the Stocks, or to Priſon, yet there is no cauſe why it ſhould make you fear. Men that truſt themſelves in their wealth, and boaſt themſelves in the multitude of their riches, none of them can by any means redeem his brother, nor give to God a ranſome for him, that be ſhould ſtill live for ever, and not ſee corruption. Had David had nothing but the wealth of his Kingdome, he might have feared well enough, but here's his confidence, verſ. 15.
But will not this make a Chriſtian wanton againſt God, and cauſe him to abuſe his liberty to hardneſſe of heart?
No, no, this is the kindly melting of a godly heart, to conſider a Redeemers love, drawing him from the power of the grave, and that he ſhould by his ſins pierce the Lord Jeſus Chriſt, this melteth him more than all his other ſins, eſpecially conſidering the abounding grace of God, which where ſin hath abounded, aboundeth much more. Thus when a man doth not look for life by his owne righteouſneſſe, but knoweth the Redemption of ſoules to be more pretious than ſo, this ſheweth a man not to be under a Covenant of works, and then his very iniquity ſhall not make him afraid, there is ſuch a ſtate in Chriſtianity, and let all men know it.
But will not all men think the worſe of Chriſtian profeſſion?
No, David will have all men know it, that they may ſee the difference between all worldly confidences, and the confidence of Chriſtians; all the glory of worldly men will leave them to be like the Beaſts that periſh, and cannot redeem their ſoules, that the Lord onelyonly might be exalted in his Redeemed.
2 As a Chriſtian looketh not for ſalvation by his obedience to the Law, nor feareth condemnation by his diſobedience: So neither doth he ſeek for any bleſſing from his obedience, nor fear any curſe from his diſobedience. And therefore if there be any Promiſes of bleſſing made to any obedience (though God ſhould help him to as much obedience as might be) he doth not look for any bleſſing from that obedience, Rom. 4.4,5,6. He looketh not for his bleſſedneſſe from his works, though he ſhould perform all the conditions to which the Promiſes are made, yet he expecteth all his bleſſing from free Juſtification and union with the Lord Jeſus Chriſt: Bleſſed is the man to whom the Lord imputeth not ſin; this is the bleſſedneſſe of Chriſtians. It is true, the Lord doth bleſſe the workings of his ſervants, and accept them, Mat. 25.34,35,36.— Thus Chriſt bleſſeth them, but they are not ſenſible of their good deeds, ſo as to expect bleſſings for their obedience ſake, and therefore they make anſwere, and ſay, Lord when ſaw we thee an hungry, and fed thee, or thirſty, and gave thee drink &c? Neither do they fear the curſe of God, or that their ſins ſhould ſeparate them from God; thoſe that are under the law indeed are curſed, if they doe not continue in all things that are written in the Law to doe them: But this Curſe is removed from the Elect by Jeſus Chriſt.
3 This alſo is a third effect of the freedom from the Covenant of works, that a Chriſtian doth not look for conjugall comfort from his obedience, nor fear conjugall divorce, from his diſobedience. In a Covenant of works it is with a man as it was with Leah (Jacobs wife (who expected love and fellowſhip from her Husband, becauſe of her fruitfulnes, Gen. 29.32,34. but thus doth not a man under a Covenant of grace, for when he hath done all he can, he is ready to ſay, I am an unprofitable ſervant, Luke 17.10. and doth not chalenge God for any of his dealing with him, he ſeeth he deſerveth not his daily bread, and ſo looks for no reward from his good works; though the Lord will gratiouſly acknowledge his ſervants in what they doe according to his will, yet they are not wont to plead any ſuch thing, which is very obſervable in the practice of Jacob, Gen. 32.9,10, &c. where he doth not preſſe the performance of Gods Commandement to procure any bleſſing, but acknowledgeth his unworthineſſe, and looketh for grace from the Promiſe of God; Deliver me I pray thee from the hand of my brother, for thou ſaidſt, I will ſurely doe thee good. Nor doth a Child of God fear divorce by his diſobedience, though it have been very great. Sometimes the people of God have not onelyonly rejected the ſervants of God, but the Lord himſelfe. 1 Sam. 8.7. But when Samuel had preſſed hard upon them for their ſin, Cha. 12. and they were truly humbled, then Samuel ſaid unto them (ver. 20, 21, 22.) Fear not, &c. Therefore feare you not, he will not caſt you off: So that (mind you) a poor Chriſtian doth not fear divorce from his diſobedience, for if we ſhould look for bleſſings from the one, or curſings from the other, we walk as not under Chriſt, but under the Law: But he that is freed from the Covenant of works, is freed alſo from expecting ſalvation, or fearing damnation for what he doth: He knoweth the Lord will hide his face from him, if he doe evill, but he knoweth the Lord will not caſt him off for ever, yet he dares not commit ſin, but being under grace, he is the more affected if he ſhall at any time diſpleaſe God, and procure chaſtiſement to himſelfe, and by this means the Lord doth mortifie his diſtempers; on the other ſide, if he doe well, he will not ſay now my Husband will cleave unto me, and dwell with me: No, no, we are freed from the Law, Rom. 7.4. But we were not ſo, if we look for conjugall love from God for our obedience to the law; it is true, if a man be marryed to the Law, his obedience unto it will ſupply comfort unto him, but if we be dead unto the Law, we have no life in it, nor by it, but onelyonly in Jeſus Chriſt, from whom we expect our comfort; indeed we are troubled that we ſhould ſin againſt the grace of God, otherwiſe we look not at our obedience or diſobedience to make us accepted or rejected.
4 And finally, the ſoule doth not claim his right unto any Conditionall Promiſe by his performance of the condition, nor doth he deny himſe fe the bleſſing that the Promiſe may reach forth unto him, though he be wanting in obedience to this or that Commandement: Pregnant for this purpoſe is the example of Jacob (which we mentioned before, Gen. 32.9,10. who though he had a plain and a full Promiſe of God to doe him good, if he would returne unto his Countrey, and to his kindred, yet when he did returne according to the word of God, he claimed not his intereſt in that Promiſe, for that he had done as God commanded him, but I am leſſe than the leaſt of thy mercies, and yet he cometh unto the Lord for the performance of his Promiſes: but upon this ground, onelyonly for the ſake of mercy and truth. Deliver me I pray thee, for thou ſaidſt, I will ſurely doe thee good, verſ. 11, 12. So that (mind you) though the ſoul can make uſe of a conditionall Promiſe, and come to God for the bleſſing of it, yet not expecting it in the leaſt manner by vertue of his obedience; and truly this is the freedome of a Chriſtian ſoule, whereas another man, if he have kept the Commandment, and performed the condition, he then looketh for acceptance from God; as if the Lord make this Promiſe, that He that confeſſeth and forſaketh his ſin, ſhall find mercy: This man confeſſeth his ſin unto God, and forſaketh it, and therefore he looketh for mercy: But this is not the manner of Gods people, and yet if they look for any mercy, it is in the way of God, but not for their owne goodnes, their hope is in the faithfulneſſe and free-grace of God; they may make mention to the praiſe of God, how he hath guided them, and carryed them an end in his owne wayes, yet they chalenge nothing for any thing that they have done, but put the Lord in mind of his free Promiſe; that as of his free grace he hath freely promiſed, ſo from the ſame grace he may make good what he hath promiſed.