The Bowels of Tender Mercy Sealed in the Everlasting Covenant, Religious treatise · Part 1 · Chapter 6 · Section 7
SECT. VII.
3. Ʋſe IS faith the condition of the Covenant of grace? And is that faith an uniting Comfort and encouragementFaith? a faith which unities us unto Chriſt. The next Uſe then ſhall be for Comfort and Encouragement; 1. To ſinners in general. 2ly. To believers in particular; to ſuch as yet finde themſelves out of Covenant, and to ſuch as finde themſelves partakers of this uniting faith.
1. That faith is the condition of the Covenant of Grace, this is a comfort and To ſinners in general.encouragement to poor ſinners, who as yet finde themſelves out of Covenant. If God had put any other condition upon that Covenant, every ſinner had been utterly hopeleſſe; ſuppoſe he had annexed and impoſed the condition of actual, and perfect, and perſonal righteouſneſſe (bring that, and perform that, and then I will be your God, I will accept of you, I will own you, I will love you, I will pardon you, I will ſave you) why! no ſinner could (upon this termes) have found an entrance or admiſſion into the Covenant, becauſe the performance of If faith be the condition;this Covenant is impoſſible to a ſinner; as ſuch a condition is inconſiſtent with the grace of God, ſo ſuch a condition is impoſſible with the ſtate of ſin, which is a ſtate of impotency and of death: But now faith being the condition of the Covenant, as there is a door open for grace to manifeſt it ſelf, ſo there is hope for a ſinner to partake of that grace; for if God will capitulate with us upon believing There is hope; forin Chriſt, Then
1. Our former ſinnings do not abſolutely exclude us. One ſin did break the Covenant Our former ſinnings doth not exclude us.of works; but our many ſins hinder not our reception into the Covenant of grace, if yet we believe on Chriſt.
2. A want of perſonal and perfect righteouſneſs doth not exclude us; for faith is not to look at our own righteouſ…eſs, but at the righteouſneſſe of Chriſt.Nor want of perſonal and perfect righteouſneſs. Nor ſelf unrighteouſneſſe.
3. Our ſelf-unworthineſſe is no prejudice; Faith looks for love, and mercy, and glory through Chriſt for the ſinner who is (in himſelf) unworthy of love, and mercy, and glory.
4. Our union with God is poſſible; for though an immediate union there cannot Our union with God is poſſible.be between God and a ſinner, yet a mediate union there may be, viz. A union by Chriſt the Mediatour, unto whom faith brings and unites the ſoule; ſo that there is yet hope for the ſinner to be brought into Covenant with God, though not upon his own account, yet upon the account of Chriſt, unto whom faith joyns the ſinner.
Object. But it may be objected, 'tis true that faith is the condition of the Covenant And that faith is that condition, it is therefore hopeful for ſinners. But yet this faith is as impoſſible to the ſinner, as the condition of perfect obedience; for But this faith is as impoſſible to the ſinner as perfect righteouſneſſe.the ſinner is no more able to make his heart to believe on Chriſt, than he is perfectly to obey the will of God; And then where is the comfort and hope that you ſpeak of? In the notion it is true, that faith is a condition which advantageth a ſinner: But in practice it is ſuch a condition unto which it is impoſſible for any ſinner by his own ſtrength to attain.
Anſwered. Sol. 1. I grant, that as to the …eer conſideration of the ſinners ſelf natural power, the condition of Faith … …mpoſſible as the condition of perfect obedience is; he hath no more power …or propenſity to believe in Chriſt, than he hath to obey and fulfill the Law, and his heart is as full of unbelief as it is of diſobedience.
2. Nevertheleſſe though there be a ſelf impoſſibility, yet there is not an abſolute Faith is poſſible and probable. It is not impoſed on us in our own ſtrength.impoſſibility; nay faith is ſuch a condition, as is not only poſſible for a ſinner, but very probable for him to attaine it.
1. Though it be the Condition of the Covenant, yet it is not ſuch a condition which God doth impoſe upon the ſinner (by his own ſtrength or power) to form it in himſelf: Indeed God doth require faith in Chriſt; but God doth not require of the ſinner to create this faith in his own heart.
2. Though faith be the condition of the Covenant, yet it is ſuch a condition God himſelf doth promiſe to give it.which God himſelf doth promiſe to give unto the ſinner: As it is a condition on our part ſo it is a gift on Gods part: we are to have it, but God is to give it according to his promiſe: and undertakes to work it in us according to his power.
3. Though faith be the condition, yet it is ſuch a condition that God affords all And affords means for the working of it.the means for t…e working and deriving of it unto the ſinner; There is no ſinner in all the world upon whom God calls for faith in Chriſt, but unto that ſinner God affords the Goſpel, which is the meanes (as you have heard) deſigned by God to work faith.
4. As God affords the means unto ſinners by which faith is wrought, ſo his And his Spirit doth aſſi… thoſe me…Spirit (upon whoſe operation faith depends) doth ordinarily accompany, and aſſiſt, and bleſſe thoſe meanes, to make them to be the power of God to the production of faith in the hearts of ſinners; ſo that the Goſpel is never ſent unto any people, but there are ſome of them effectually called, ſo as to believe through grace.
5. And fifthly, as there is no ſinner unto whom the Goſpel of Faith is ſent, who can No ſinner to whom the Goſpel is preached, can conclude that God never intended to give him faith; nay every ſinner is ſome time or other invited.properly conclude, that God never intends to give him this faith; ſo every ſinner may and doth (ſome time or other) finde that the Spirit doth by the Goſpel earneſtly deal with his heart to believe and receive Chriſt. The Spirit by the Goſpel doth let in ſo much light of conviction, and doth ſo far act upon his heart by motions and arguments, and perſwaſions to receive Chriſt, that if yet he continue unbelieving, this fault cannot be charged on God (who doth work ſo wonderfully with him to believe) but only on himſelf who ſlights thoſe means, and quenches thoſe motions of the Spirit, and wilfully oppoſeth and reſiſteth the Spirit in this working.
Hence it is that you never read of an impoſſibility on Gods part (for with him all things are poſſible) nor yet of an impotency on the ſinners part why he believes not (though that be true that the ſinner in himſelf conſidered is inſufficient) but ſtill the charge lies againſt the ſinner for his wilfulneſſe and unwillingneſſe; ye would not, and ye will not come unto me that ye might have life; and we will not have this man to reign over us; Becauſe God puts forth ſo much of power by his Spirit in the Goſpel as may ſatisfie us that believing is a p…ſſible work, and that our unbelief ſticks unto us not only from a want of power, but only from the preſence and redundancy of perverſeneſſe in our wills.
6. Let me add one concluſion more, That this faith which is the condition admitting God will never deny faith to them that cordially ask itinto the Covenant, is ſuch a condition as God never did, nor will deny t… any ſinner ſeriouſly and cordially asking it of him: even in this it holds true alſo, aske and it ſhall be given unto you. If God ſometimes gives this faith to them that do not ask, will he deny it unto them to whom he gives an heart to ask? Eſpecially ſeeing that he therefore gives us an heart to ask, becauſe it is his purpoſe to give us this faith which we do ask: See now you have the comfort in the general from this, that faith is the condition of the Covenant of grace, namely that then a ſinner is capable and hopeful of being brought into the Covenant, notwithſtanding all his former ſinfulneſs, and preſent unrigh…eouſneſſe, and unworthineſſe, none of which do hinder faith from inte…eſting of us in Chriſt: And this Faith alſo is ſuch a condition as God himſelf doth promiſe to give, and ſet apart peculiar meanes to work it in us, a… …pon our ſerious asking of him will give unto us.
2. I ſhall now ſpeak of the particular comforts which do belong unto Believers Comforts to believers.who ſtand poſſeſſed of this faith which unites to Chriſt, and is the condition of the Covenant of Grace.
I grant that diſtinction of weak believers and of ſtrong believers, and that by reaſon of this gradual diverſity there is therefore a different apprehenſion and perception of your comforts: But if your faith be ſuch as indeed brings you into union with Chriſt (be that faith weak or ſtrong) then I confidently aſſure you, that your condition is very comfortable and bleſſed.
Queſt. But what are thoſe comforts? and what is that bleſſedneſſe for all who What thoſe comforts are.are by faith united with Chriſt?
Sol. I will mention ſome of them unto you: If you be by faith united to Chriſt, ſo that he is yours, and you are his, Then
1. Ʋnquestionably God is your God; for union with Chriſt infallibly takes in union Unqueſtionably God is your God.with God; if Chriſt be yours, then God is yours: Ye are Christs, and Chriſt is Gods, 1 Cor. 3. 23. Our fellowſhip is with the Father, and with his S…nne Jeſus Chriſt, 1 Joh. 1. 3.
Beloved, this is a truth, that you can never have union with one Perſon of the Trinity alone: as the union of thoſe perſons is common and mutual between themſelves (the Father hath union with the Son, and the Holy Ghoſt; and the Son hath union with the Father and the Holy Ghoſt; and the Holy Ghoſt hath union with them both) ſo is our union with them; If we be united to Chriſt, we are united to God the Father of Chriſt, and to the Holy Ghoſt the Spirit of Chriſt: If Chriſt be yours, then God the Father is yours, and if Chriſt be yours, then God the Holy Ghoſt is yours: As Chriſt is in you of a truth, ſo God is in you of a truth, and the Spirit of Chriſt is in you alſo: And as you are in the Son, ſo are you in the Father, and ſo are you in the Spirit: And as the Son is in you ſo the Father is in you, and the Holy Ghoſt is in you: And becauſe this one thing is the Caput, the ſumme, and heighth, and depth of all our comfort and bleſſedneſſe, I ſhall therefore crave the favour to ſpeak ſome few words unto it.
1. Firſt then, our union with Chriſt draws in with it our union with God, ſo that Our union with Chriſt draws in with it our union with God.we and God himſelf are no longer enemies by way of difference, nor ſtrangers by way of diſtance, but we are made nigh b… Christ, not only nigh in a way of pacification, by removal of enmitie (God was in Chriſt reconciling the world to himſelf) But which is more, we are by Chriſt made nigh to God in a way of relation, ſo that he is now become our God: As by reaſon of this union Chriſt is not aſhamed to call us brethren, Heb. 2. 11. So God is not aſhamed to be called our God, Heb. 11. 16. Yea and as the Apoſtle tells us, that Chriſt is ours, Epheſ. 1. 3. Our Lord Jeſus Chriſt, ſo Chriſt himſelf tells us that God is ours, I aſcend to my God and to your God: And (by the way) obſerve it, that Chriſt doth not ſay only or firſt I aſcend to your God (yet this had been a ſpecial comfort to the Diſciples that God was their God) but he ſaith, I aſcend to my God, and to your God; and why to my God, and next to your God? But to inform us that God becomes our God by vertue of our union with Chriſt? what Chriſt calls mine, that you may call yours; My God, and your God, and becauſe my God, therefore your God: So then our union with Chriſt infers with it our union with God; our relation to Chriſt infers with it our relation to God; and our propriety in Chriſt, our propriety alſo in God; and our fruition of Chriſt to be ours, a fruition of God himſelf to be ours; than which a more high and bleſſed fruition no creature is capable of.
2. Secondly our union with Chriſt takes in with it our union with the Father (the Our union with the Father.firſt Perſon in the Trinity) that as God is the Father of Chriſt, and Chriſt is the Son of God; ſo now in Chriſt God is alſo our Father, and we are his children, Joh. 20. 17. My Father, and your Father; Epheſ. 1. 3. God the Father of our Lord Jeſus Chriſt. 2. Theſ. 2. 16. and God even our Father? Here you ſee that God is Father to Chriſt, and he is alſo a Father to all them that are Chriſts: And as Chriſt is the Son of God, ſo are we the ſons of God; and how come we to be the ſons of God? ſee Gal. 3. 26. Ye are all the children of God by faith in Chriſt Jeſus: and Joh. 1. 12. As many as received him, to them gave he power to become the ſons of God, even to them that believe in his Name; why! As this is an unſpeakable dignity for us to be raiſed unto (1 Joh. 3. 1. Behold what manner of love the Father hath beſtowed upon us, that we ſhould be called the ſons of God?) So it is a moſt comfortable relation, none the like: It concludes within it all the love of God, and goodneſſe, and mercy, and care, and help, and compaſſion, and tenderneſſe, and bleſſings of God as a Father.
3. Thirdly our union with Chriſt takes in with it alſo our union with the Holy Our union with the Holy Ghoſt.Ghoſt, in which reſpect, he that is joyned to the Lord, is ſaid to be one Spirit, 1 Cor. 6. 17. and the Spirit of Chriſt is ſaid to be given us, 1. Joh. 3. 24. and he is in us, and dwells in us, Rom. 8. 9. and hath communion with us, (2 Cor. 13. 14. The communion of the Holy Ghoſt be with you all) and we have fellowſhip with the Spirit, Phil. 2. 1. in the participation of his 1. Graces. 2. Help. 3. Comforts.
O Chriſtians! Theſe are glorious things indeed: who would not ſtrive after union with Chriſt, which brings ſuch an union with it? and who cannot but rejoyce and triumph in Chriſt by union with whom he is thus united to the whole Trinity▪
2. If you be by faith united unto Chriſt, here is yet another comfort for you: Our union with Chriſt confers upon us an intereſt in every good of the Covenant. We are Sons. Heirs.That as this union infers with it a relation to every Perſon in the Trinity, ſo it doth aſſuredly confer upon you an intereſt in every good of the Covenant: for by vertue of this union we are made both Sons and Heirs. Sonnes, Gal. 3. 26. Ye are all the children of God by faith in Chriſt Jeſus: Heirs, Gal. 3. 29. And if ye be Chriſts, then are you Abrahams Seed and Heirs according to the promiſe. Some read it, if ye be one with Chriſt, Si unus eſtis in Chriſto, vid. Beza. Here you do expreſly finde our Heirſhip to flow from our union with Chriſt: for certainly our heirſhip thence ariſeth from whence our ſonſhip doth ariſe, and that is from union, with Chriſt: Well then! Believers are Chriſts, and being Chriſts they are Children; and if Children, then Heires, and Heires according to promiſe.
Queſt. Heirs? whoſe Heirs? and of what eſtate?Whoſe Heirs.
Sol. An Heir (ſtrictly) is the childe (either Natural or adopted) who upon the death of the Father ſucceeds into his poſſeſſions: In this ſtrict acceptation, neither Chriſt (who is the Natural Son and Heir) nor Believers (who are ſons and heires by grace) are Gods Heires; for God never dies, and we do not take any poſſeſſion of his eſtate upon ſuch a vacancy and ceſſation.
But Theologically he is an heire who is accepted and admitted into the poſſeſſion promiſed and ſet forth, and given by God, who yet lives for ever to be our God and Father; and indeed our inheritance and inheriting is nevertheleſſe becauſe our Father lives; but it is therefore our ſetled and bleſſed inheritance, becauſe our God and Father lives for ever.
Now that of which we are Heires (by vertue of union with Chriſt) Heirs of what.is,
1. God himſelf, Rom. 8. 17. If children, then heirs, heirs of God: As your children Of God.are your heirs, ſo Gods chidren are his heirs; he hath never a childe but he is an heir, and an heir of God. There is an eſtate of inheritance ſet out for him: what God poſſeſſeth, of that (according to his capacity and proportion) ſhall he be poſſeſſed of holineſſe, glory, happineſſe.
2. All the inheritance which Chriſt hath purchaſed, and God hath intailed, or ſetled, or paſſed over unto you in his Covenant, of no leſs then all this are believers Of all the inheritance which Chriſt hath purchaſedheirs: This is the inheritance, and the eſtate of which you are heirs; namely all the good ſet out for you in the Covenant by God the Father, and confirmed and ſealed unto you by the blood of Chriſt the Mediatour of that Covenant: Therefore Believers are (in Scripture) ſtiled Heirs of the promiſe, Heb. 6. 12. of the grace of life, 1 Pet. 3. 7. of the righteouſneſſe which is by faith, Heb. 11. 7. of ſalvation, Heb. 1. 14. of the kingdom promiſed to them that love him, Jam. 2. 5. All the good in it for them, of all things, Revel. 21. 7. He that overcometh ſhall inherit all things.
There is Haereditas gratiae, which contains all the bleſſings deſigned for enjoyment in this life.
And there is Haereditas gloriae, which contains all the bleſſedneſſe reſerved for enjoyment in that other life: Of all in the one, and in the other, are believers heirs; you are heirs to mercy, and grace, and righteouſneſs, and comforts, and ſalvation. I think therefore that the belivers condition (by vertue of his union with Chriſt) is very comfortable and bleſſed.
3. If you be by faith united unto Chriſt, there remaines one comfort more Chriſt will accompliſh and perform all that good unto us.for you which is this, That as you are thereby heirs of all the good mentioned, and promiſed in the Covenant, ſo, all that good will Chriſt ſee accompliſhed and performed unto you; for all the promiſes of God in him are yea, and in him Amen, 2 Cor. 1. 20. They are ſure and certain, are ſurely, and certainly made good: As God ſpake unto Jacob, Gen. 28. 15. I will not leave thee untill I have done that which I have ſpoken to thee of: So Jeſus Chriſt (unto whom you are united) he will not ceaſe untill you be actually poſſeſſed of all that good which his father promiſed unto him from all eternity, and hath promiſed alſo unto you in time (in his Covenant) to beſtow upon you.
And there are four things which may aſſure you of this, viz.
1. The ſuretiſhip of Chriſt, which implyes not only his undertaking for us to God, but likewiſe the ſame for God to us, that God ſhall really make good to us, all which he hath promiſed unto us.
2. The Interceſſion of Chriſt, which is his everlaſting work of applying all the good which he hath purchaſed.
3. The Donation of his Spirit upon us for the communicating of all good unto us.
4. The intention of his Merit and Purchaſe which he laid out in our names, and for our good: He merited no leſs for us than all that good in the Covenant: No leſſe than all outward benediction, than all heavenly bleſſings, than Juſtification, Reconciliation, Sanctification, Conſolation, Perſeverance, and eternal Glory.
His Merit and purchaſe amounted to all this, and not to leſſe than this; and as God is bound to give him what he hath purchaſed, ſo he hath bound himſelf to beſtow all this upon believers, who are united to him. Whoſoever believes ſhall not periſh, but have everlaſting life, Joh. 3. 13.
5. The habitude 'twixt Chriſt as Head, and believers as his Body and Members; he is not perfect untill they be perfected.
And now I pray you that are believers, be you your ſelves judges, whether your union with Chriſt puts you not into a moſt comfortable and bleſſed condition, ſeeing it brings you into union with God, and every Perſon of the Trinity, and makes you heirs of all the good in the Covenant, all which God and Jeſus Chriſt will ſee actually beſtowed upon you.
I fear I was never united to Chriſt.Object. True, will ſome ſay; here is comfort enough; for here is all that ſoules can wiſh or enjoy. But truely the more you ſpeak of this comfort from union with Chriſt, the more ſad and uncomfortable is my heart! Becauſe at leaſt I fear that I never yet in truth attained unto this union of Faith: why ſo?
1. I was driven to look after Chriſt out of fear, and out of the ſenſe of wrath.
2. Union with Chriſt ſuppoſeth ſeparation from all that is contrary unto Chriſt: Alas I finde the contrary, a body of ſinne ſtill preſent with me!
3. Union with Chriſt depends upon ſome mighty and powerfull workings of the Spirit, which I never obſerved, nor diſcerned in my ſoule.
4. Union with Chriſt certainly includes the preſence of the Spirit, and the communion of the Spirit; whether I have that, I know not.
5. I ſtill live under weakneſſes, and wants; but union with Chriſt would have let in more ſupply, &c.
Sol. I will briefly ſpeak unto theſe fears, if poſſibly they may be removed. For as it is my deſire that you may by faith be brought to Chriſt, ſo it ſhall be my endeavour, that every ſoule united unto Chriſt may taſte of thoſe comforts which do belong to him in Chriſt.
I was driven to look after Chriſt out of fear:1. Object. You fear that you are not rightly united to Chriſt, becauſe you were driven to look after Chriſt out of fear, and ſenſe of wrath; whereas the union by faith is free and voluntary.
Anſwered. Yet our union may be right.Sol. Though this be true, yet is it poſſible that your union with Chriſt may be right: They in Acts 2. 37. were indeed by Faith united to Chriſt, although the firſt work appearing in them was the ſenſe of their ſins, and of Gods wrath for that ſin; and ſo was the Jaylor in Act 16. 30. effectually brought in to Chriſt, although trembling of heart firſt ſeized on him; and ſo was Paul in Act. 9. 6. Therefore diſtinguiſh thus of this matter.
1. There is a difference 'twixt an occaſion of looking after Chriſt, and 'twixt a Diſtinguiſh 'twixt an occaſion and a principle of union.principle which unites to Chriſt. The ſenſe of ſin, and the fear of the wrath of God, theſe are the occaſion of your looking after Chriſt; and had you not met with theſe, it is moſt probable that you never had minded Chriſt: And yet it was not this fear, but faith (which followed upon it) that did unite you to Chriſt; I ſay faith which ſaw the exceeding goodneſſe, and kindneſſe, and graciouſneſſe in Chriſt repreſented, and offered, and promiſed in the Goſpel, and thereupon drew your hearts to the prizing, and deſiring, and receiving Chriſt, with a moſt chearful and ready conſent and will: So that though at the firſt, and occaſionally ſome legal operations and impreſſions awakened your hearts to look after a Chriſt for deliverance, yet it was the Goſpel by the Spirit working faith in your troubled Diſtinguiſh 'twixt ſenſe of ſin and wrath, conſidered alone and concomitantly.hearts, which brought and joyned you to Chriſt.
2. Again, you muſt diſtinguiſh 'twixt the ſenſe of ſin and wrath conſidered alone, and conſidered concomitantly: If the ſenſe of ſin and wrath alone did put you upon Chriſt, and never any thing elſe, this indeed were ſad: For when theſe alone put us upon Chriſt, then we deſire Chriſt no farther than a preſent help, and eaſe againſt thoſe evils which do diſtreſſe us; but thus it is not with you, though perhaps (at the firſt) your thoughts were fixed upon Chriſt only, to deliver you from the wrathfull impreſſions in conſcience; yet upon the farther light and working of Gods Spirit, your hearts are carried beyond theſe; for you muſt now have a fruition of Chriſt; you have now coveted an union with Chriſt, and ſatisfied you cannot be without that near union; and truely this is the effect of faith graciouſly given unto you from God.
2. Object. But union with Chriſt ſuppoſeth a ſeparation from all that is contrary to Chriſt: Is not ſinne contrary to Chriſt, and this I finde ſtill: Ergo,
Sol. I anſwer.1 but I finde no ſeparation from ſin:
Anſwered. It is one thing for ſin to be ſeparated from me, and another thing for me to be ſeparated from ſin.1. It is one thing for ſinne to be ſeparated from me, and it is another thing for me to be ſeparated from ſinne.
For ſin to be ſeparated from me, is wholly to be rid of it; ſo that ſin no more remaines in me: For me to be ſeparated from ſin, is not to love and ſerve it, but cordially to hate it, and oppoſe it; he is ſeparated from ſinne, who hates ſinne.
Now it is not the preſence of ſinne ſimply and abſolutely, which is effectually contrary to union with Chriſt (for then no ſinner ſhould ever be in Chriſt) but it is the love and ſervice of ſin which is contrary to a union with Chriſt; a man cannot love ſinne, and yet love Chriſt; neither can he ſerve ſinne and ſerve Chriſt.
But thus it is not with you; for though ſin be in you, yet you love it not; and though ſin aſſaults, and tempts, and perhaps ſometimes prevailes, yet you ſerve it not: And remember as long as ſin is your burden, your grief, your enemy which you reſiſt which you would deſtroy, with which you will not make peace, certainly you love it not, nor are you the ſervant of it. Paul (who was in Chriſt) found the preſence of ſin, but yet he hated it, and the powerful working of ſin, but yet he refuſed it; and ſometimes the captivity of ſin, but yet he bewailed it, and ſought to Chriſt for more deliverance and victory.
2. There is a twofold ſeparation from ſin.There is a twofold ſeparation from ſin. Radical. Gradual.
One is Radical, when by the infuſion of grace, the heart is changed and alienated from ſin.
The other is Gradual, when by the further influence of the Spirit of Chriſt, the powerful preſence of ſin is more and more mortified and ſubdued. This latter you ſhall attain unto by vertue of your union with Chriſt: But if you finde the former, certainly you are united to Chriſt: If there be but ſo much grace infuſed into the heart to alienate it from ſin, to change the bent and frame of the ſoule; why! this cannot be without a union with Chriſt; for this is a new ſpiritual change wrought in you by the Spirit of Chriſt; and the newneſſe of our hearts depends upon that union with Chriſt, which is made by faith, and is the lively teſtimony of it: If any man be in Chriſt, he is a new creature, 2 Cor. 5, 17.
But I never found the powerfull workings of the Spirit:Object. O but union with Chriſt depends upon ſome mighty and powerful workings of the Spirit upon the ſoule, which I never obſerved, nor diſcerned in my ſoule!
Anſwered. Though ſuch a powerful work may not be diſcerned for the time, yet it may appear by the eff…cts.Sol. It is a truth that it doth ſo: The Goſpel comes not in word only, but in power, and in the Holy Ghost, when it inables a ſoule to believe in Chriſt; and without the mighty working of the Spirit it is impoſſible to make the heart to believe: And although in the preſent darkneſſe of the Spirit you diſcern not, nor remember ſuch a mighty working, yet perhaps by the effects which may be found in you, you ſhall acknowledge the ſame: for the time was
1. When blackneſſe of darkneſſe covered your mindes, ſo that you were ignorant of God and Chriſt, and your own condition, and of the way of ſalvation. But now there is a light ſet up in your minde, by which you know the true God, and him whom he hath ſent, even Jeſus Chriſt, and the ſalvation by him purchaſed for ſinners who believe in him.
2. When carnal ſecurity poſſeſſed your heart, ſo that you could reſt quiet in your natural condition; but now that ſpirit of ſlumber and ſecurity is ſhaken off, and your ſoule is become anxious and ſollicitous, What ſhall I do to be ſaved?
3. When your heart was full of your own righteouſneſs, you were rich and increaſed, you were whole and needed not the Phyſitian; but now you ſee your ſelf p…ore, and wretched, and naked, and miſerable, and utterly undone, unleſſe you may have Chriſt and be found in him.
4. When you were confident and preſumptuous of your own power, and ſelf-ſufficiency; O it was eaſie to repent, and no great matter to believe on Chriſt; but now you finde your ſelf without all ſtrength; and unleſſe you be enabled by the ſtrength and grace of Chriſt, it is not only difficult, but alſo impoſſible for your heart to cloſe with him by faith.
5. When you found your proud ſpirit ſlighting the offers of Chriſt, and oppoſing the word of Chriſt, and reſiſting, and quenching the motions of the Spirit of Chriſt; but now your hearts tremble at theſe abominations, and you lie down at the feet of Chriſt, and your heart is ſet on Chriſt, O Lord give me Chriſt; O Lord give me an heart to embrace this precious Chriſt, and never to ſlight thy great love in Chriſt, nor that great ſalvation any more.
6. When you felt the power of unbelief in your hearts working up daily exceptions, and hourly fears, and ſtrong deſpaires for ever enjoying Chriſt for your Chriſt! O now! this ſin, and that ſin, this ſlighting, and that neglecting! and your unworthineſſe, and Chriſts unwillingneſſe; and your inability, and Chriſts command; and your dulneſſe and Chriſts ſilence; and your deſires, and Chriſts delayes! ſo that no hopes many times lodged within you, your hearts were ſinking, and failing, and giving up all: But now your hearts are anſwered and ſet at liberty, and power is found within you to break down this mighty partition wall of unbelief; and againſt all the oppoſitions which unbelief and Satan can make, yet to venture upon Chriſt, and to juſtifie the invitations and promiſes of Chriſt, and wholly to come up to all the terms and articles of Chriſt, upon which he is contented to be yours.
O Chriſtian! call'ſt thou theſe no workings of the Spirit? Or no mighty workings of the Spirit? I tell thee that to work and effect theſe things, no leſſe power is put forth than the Almighty power of God upon thy ſoule! A greater power than to bring Iſrael out of Egypt; as great a power is put forth as to raiſe the dead: I grant, that when the Spirit works with the Law to convince and diſtreſſe the conſcience, there his workings are more vehement and ſtrong to our apprehenſions: And when the ſame Spirit works through the Goſpel, his workings (many times) are not diſcerned in their time of working, in that ſenſible and remarkable efficacy; but yet when you review the whole work, and working of the Spirit (as to the production of faith) why! you will fall down and admire how ever your poore ſoules could (againſt ſo many oppoſitions, inſufficiencies, reaſonings, concluſions, fears, doubts, deſpaires) be prevailed upon, and enabled to come to Chriſt.
Ob. O but union with Chriſt indeed by faith ever takes along with it the preſence and communion of the Spirit: He that is joyned to the Lord is one Spirit; and he hath received the Spirit, the Spirit of Chriſt who is in Chriſt: But I have I; but I have not the Spirit.not that Spirit, I finde him not, I feele him not.
Anſwered. S…l. This alſo is a truth, that the communion of the Spirit is inſeparably, annexed to union with Chriſt: And if any man have not the Spirit of Chriſt. he is none of Chriſts.
But then know,
1. You muſt conſider in what poſture a Chriſtian muſt be who may judge of the preſence In what poſture a Chriſtian muſt be, who may judge of the preſence or abſence of the Spirit.or abſence of the Spirit of Chriſt in him. 1. He muſt be out of melancholy. 2. Out of violent temptation. 3. Out of Deſertion: He muſt be himſelf, ſee himſelf that he is able and fit to judge Spiritual works, and to compare things together, and to weigh all that may be ſaid in the ballance of the Sanctuary. If thou be in this free poſture, and upon diligent ſearch, and ſerious conſideration canſt finde not any one effect of communion with Chriſt, the caſe is very heavy: But I believe the contrary touching thee, O weak Chriſtian! when thoſe above mentioned impediments are off, ſo that thou art able to uſe the light of grace, and of a renewed conſcience, much of Chriſt and from Chriſt will be found in thee, a love of thy Chriſt, a delight in thy Chriſt, a heart ready and willing to hear, and to obey thy Chriſt.Diſtinguiſh of vital and vivifical acts.
2. Diſtinguiſh of vital acts, and of vivifical acts, (that is) effects of a real union, and effects of a comfortable union: The eſtate of a comfortable union and communion, thou doſt not (perhaps) eſpy at preſent, viz. Not actual joy, not actual chearfulneſs, not actual aſſurances: O but though you do not finde the childe ſmiling, yet if you finde it living, there is union: There are yet the effects and characters of life, and of vital union and communion with Chriſt, though not of a comfortable communion; there is yet a breathing after Chriſt, a hunting after Chriſt, an heart renewed and changed, an image of Chriſt unto which thou art changed and conformed, a will agreeing with the will of Chriſt, an end agreeing with the end of Chriſt, &c. And yet thou canſt ſerve thy Chriſt in tears, though thou canſt not ſerve him in joyes; and though the Spirit of Chriſt be not ſeen ſo as to comfort thee, yet he is found ſo as to lead and uphold thee.
3. There is a communion by way of influence, and a communion by way of eminency, and a communion by way of evidence, and all theſe depend upon union with Chriſt.There is communion by way of influence, and of eminency, and of evidence.
1. Communion by way of influence, when we partake of the Nature and Life of Chriſt; ye are made partakers of the Divine Nature, ſaith Peter: Christ liveth in me, ſaith Paul.
2. A communion by way of eminency, when Chriſt appears mighty in the ſoule, in the large, and high, and ſtrong degrees of acting of particular graces, of faith, of love, of patience, of ſelf-denial, of zeale, of wiſdome, of humility.
3. A communion by way of evidence, as when Chriſt kiſſeth the ſoule with the kiſſes of his lips. That is, when he ſheds abroad his love into our hearts by the Spirit which he hath given us, and makes us to know that he loves us▪ and ſaith by his Spirit unto our hearts, I am my beloveds, and my beloved is mine: Perhaps you have not attained to this laſt communion with Chriſt, to this Oſculumoris: and perhaps you have not attained to the ſecond of theſe, which (as Bernard ſpeaks) is Oſculum manus: well! But yet you have attained to the firſt of theſe, which is Oſculum pedis: perhaps you have not the ſenſible manifeſtations, and impreſſions, and ſeals of his favour by his ſpirit; but yet you are young men in Chriſt, and ſtrong in the might of his Spirit: perhaps you are not come to the ſtrength of the Spirit; but yet you are babes in Chriſt, yet the li…e of Chriſt is in you; you have that Spirit of Chriſt (in way of influence) which brings you into fellowſhip with Chriſt in his death, and in his reſurrection; ye are dead to ſin, and you are alive unto righteouſneſs, and Chriſt is ſetting up himſelf in your hearts more and more; Be not diſcouraged; this ſhews true union with Chriſt for ever. This is the communion of the Spirit of Chriſt, when our hears are faſhioning and conforming to Chriſt, and have any part of his image ſtamped upon us: If you can finde any one grace depending upon, and flowing from union with Chriſt, that is enough to ſatisfie you about the communion of the Spirit, and that you have the faith which hath indeed united you unto Chriſt.
I, but I am under much weakneſs of grace and many wants.Ob. But if I had indeed this faith which unites to Chriſt, I ſhould not all this while have lived with ſo much weakneſſe of grace, and under ſo many ſpiritual wants; certainly I ſhould have found more of the ſtrength, and of the fulneſſe of Chriſt, who filleth all in all:
Anſwered. Sol. I grant it for a truth, that the right union is an imparting, and ſtrengthening, and ſupplying union: Whoſoever is united to Chriſt indeed by faith, to him is Chriſt a ſupplying Fountain, a feeding Root, and an helping Head, and he will never leave the communicating of his Spirit unto him, untill he hath filled him with all that fulneſs whereof a lively member of Chriſt is capable: but then remember,
1. Comparatively the original and firſt receptions from Chriſt are weak and little, The firſt Receptions from Chriſt are weak.as the ſeed that is caſt into the earth, or as the light which breaks forth in the morning: compare the firſt works of grace, with the flowing growth of grace, it is but as the babe to the ſtrong man, but as the Lambe to the ſheep; I believe, Lord, help my unbelief, this is that moſt of Faith at firſt: Thou knoweſt that I love thee, this is the higheſt of your love at firſt: whom I ſerve with, or in my ſpirit, this is the greateſt of our obedience at the firſt.
2. The Communications of Chriſt unto the ſoule united by faith unto him, are The communications of Chriſt are partly for juſtification, and partly in ſanctification. Juſtification is perfect.partly for juſtification, and partly in Sanctification.
His communications in Juſtification are at once and full, and perfect: as ſoon as you are by faith united unto Chriſt, you are perfectly reconciled to God, you are perfectly cloathed with the righeouſneſs of Chriſt, you are perfectly pardoned all your ſins; your peace is ſo perfectly made with God, that you cannot be more fully reconciled: you have the righteouſneſs of Chriſt ſo perfectly imputed to you, that you cannot be more righteous; you have your ſins ſo perfectly forgiven, that they cannot (as to Gods work of abſolution) be more exactly forgiven; they are ſo forgiven that none can lay any thing to your charge; ſo forgiven that there is no condemnation to them that are in Chriſt Jeſus.
His communications in Sanctification are not thus perfect, and at once; but His communications in ſanctification imperfect.they are ſucceſſive and by degrees, and by meaſures: as the members of the body united to the Head, or as the branches united to the Root, have their ſtrength and enlargements derived unto them in a ſucceſſion of time, and in a proportion; ſo the Members of Chriſt and the Branches in him (true Believers) they do receive from him grace upon grace, one degree and meaſure after another, like a veſſel in the Sea which is not filled according to the preſent fulneſſe of the Sea, but according to the preſent capacity of the veſſell, drop after drop, it is filled by continued way of filling: or like a Childe that is nouriſhed by a dayly addition and reception of food, and ſo creeps up into more ſtrength in time: Beloved, you muſt not expect (though you be united to Chriſt) ſuch an immediate and compleat ſupply of the Spirit of grace from Chriſt as at once to make you ſtrong Chriſtians, and full Chriſtians without any weakneſſes, and without any wants: Indeed Chriſt hath promiſed to perfect his work which he hath begun, and to ſtrengthen what he hath wrought; and he will do ſo, but then it is in his own way, and in his own time, by degrees he will ſo follow the work of grace, that you ſhall grow and increaſe more and more with the increaſings of God: he will water the Plants, and bleſſe the Buds; aand at length will bring forth Judgement into victory; he will not communicate his Spirit unto any of us in this life ſo perfectly as to be be without combate in our ſelves, nor without dependance upon himſelf.
3. But laſtly, do you indeed finde weakneſſes and wants ſtill abiding with If you be full of weakneſs, why do you not look out to Chriſts fulneſs.you? And why then did you complaine and ſit ſtil? why do you not rather look out to Christs fulneſſe, than thus diſcourage your hears at your own emptineſſe? Indeed it is the firſt work of faith to unite you to Chriſt, to make you and Chriſt one, to give you an intereſt in himſelf; but then it is the next work of faith to live upon your Chriſt, to depend upon Chriſt, to draw out of his fulneſſe, to go to him, and to truſt on him for all the good which yet your ſoules do want, to get further fellowſhip with him; will he deny you help who hath not denyed you himſelf? And is not he therefore your Chriſt, that he may be your head and help, and ſupply? &c.