A Treatise of the Covenant of Grace, Sermon · Part 5-100
them: this manner of affection we finde in David, when as the Lord had brought him and his people into a ſweet frame and temper of ſpirit, to offer willingly towards the building of the Temple; what ſaith David now? doth he think this to be enough? No, no, But he prayeth to the Lord, 1 Chron. 29.18. O Lord God of Abraham, Iſaac, and Iſrael, our Fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: thus is he ſenſible, that theſe comforts and ſtrength would ſoon fail them, and they ſhould again wax barren and uncomfortable, if the Lord ſhould not ſtill keep them: and here is the nature of true ſtrength and conſolation in Chriſt; to look up unto the Lord to preſerve and maintain it; and ſo he is ſtill drawn nearer and nearer unto Jeſus Chriſt. But now though both attend unto the Word, as their Rule of Sanctification, if you take it in the way in which the one and the other hold it forth, yet there is a great difference. Then ſhall I not be aſhamed, when I have respect unto all thy commandments, Pſal. 119.6. Here is a Rule: what may not Hypocrites walk according to this Rule? Truly, they profeſs no leſs, and they think it is enough, if they have but a rule in their eye; and therefore under a ſpirit of Bondage they are confident, and ſay, Whatſoever the Lord commandeth us, we will hear it, and do it, Deut. 5.27. and what ſaith Balaam? Though Balak would give me an houſe full of gold and ſilver, I cannot go beyond the commandment of the Lord, Numb. 22.18. and yet he loved the wages of iniquity: and indeed thoſe that undertake ſo much in their own ſtrength, they come afterward to be weary of the Lord, and weary of his commandments; as Amos 8.5. When will the new Moon be gone, that we may ſell corn? and the Sabbath, that we may ſet forth wheat? &c. and they ſay at laſt, It is in vain to ſerve God; and what profit is it that we have kept his ordinances? Mal. 3.14. Theſe are but like waſhed Swine that will crop graſs for a while in a fair paſture; but if you keep them long there, they will not delight in ſuch manner of feeding, but will rather chooſe to go into the myre, and into a jakes; (that I may ſo ſpeak with reverence to the Aſſembly) but as for Goats, they will delight in the commandments of the Lord, Iſa. 58.2. They delight to know my ways, and delight in approaching unto God: It is not a very hard thing unto them, nor grievous to keep ſolemn faſting-days together; they come willingly, they delight to come, therefore the difference will hardly be diſcovered; and unleſs you be a Chriſtian of a very clear diſcerning, you will not finde the difference.
But an Hypocrite will not delight in all Gods commandments: if you take Herod, Object. he will delight in John Baptiſts preaching, and reform many things; but if it come to his not having his brother Philips wife, then put John into priſon; and in the matter of Herodias, off with Johns head.
We ſee what hypocrites profeſs, Deut. 5.27. Anſw. Whatſoever the Lord commandeth us, we will hear it, and do it. But you will ſay, Not always: It is true, a difference in time will grow; but whileſt they hold forth univerſal obedience, how will the difference be diſcerned? Diſcerned it will be, when the Lord leadeth them forth with workers of iniquity; but many may be led on to their death before they can be diſcovered: and therefore what will the ſervants of God ſay? I have ſeen hypocrites (to outward view) well rooted, and more comfortable then I my ſelf; and for zeal, and love, the Galatians would have plucked out their eyes to have done Paul good; they thought themſelves bleſſed in his miniſtery, bleſſed ſouls they took themſelves to be: whereas the dear ſervants of God are ſlow to ſee ſo much goodneſs in themſelves, they ſee ſo much corruption.
But you will ſay, Object. An hypocrite cannot aim at God as his laſt end, but will out-ſhoot God in his own bow; and at the higheſt, he ſeeketh no more but his own ſalvation, without reſpect unto the glory of God in it.
It is true, Anſw. and in time will appear, that every hypocrite thinketh to out-reach God in all the gifts that he hath received: but in the mean while, it is much that an hypocrite will do; and ſo much, that a poor Chriſtian will be put to much exerciſe, to finde a difference between himſelf and them: Jehu did not only think that he had zeal for the Lord, as he ſaid, Come ſee my zeal for the Lord of Hoſts; but good Jonadab likewiſe did ſo perſwade himſelf, and therefore did readily joyn with him in his reformation; and when he proclaimed a ſacrifice for Baal, he thought that Jehu would do no harm to himſelf in the Temple of Baal. Thus therefore ſometimes it cometh to paſſe; becauſe an hypocrite may for a long time finde all his own ends attained in ſeeking the glory of God, as Jehu did: but, but in concluſion, when a man, and his own honour muſt part; then either he muſt hold to his own glory, or elſe he muſt neglect it, and keep him cloſe to the honour of God: but in the mean time, what can I tell, but that I may ſhake hands with, and bid farewell unto Gods glory, when his and mine lie at ſtake together?
But may not a man perceive a plain difference, when it cometh to perſecution? Object.
No, Anſw. perſecution will not clear the difference. For though the ſtony ground indeed fell off upon point of perſecution, yet the thorny ſoyl did not ſo. Many Papiſts have died for their Religion; and how much more then may ſome hypocrite do it for the Truth? 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 poor 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 ſhall at length turn away from the Lord. So that whether you look at the Root, or Rule, or Scope, and bent of holineſs, an hypocrite will carry all things in ſo fair a way, that you ſhall hardly diſcover him to his very death; and when a Chriſtian cometh to meaſure his own Sanctification by this mans ſanctification, he will verily think the one to be as light as the other; and unleſs it be one that hath his wits well exerciſed, marvelous much adoe he hath to clear himſelf in ſuch a point as this. There be that think there is no reality in hypocritical ſanctification; but certainly it is a real work, the gifts be real, though common Graces; and not meer counterfeit pretences: there are indeed ſome that do meerly pretend, and do but outwardly make fair weather in their profeſſion: but (beleeve it) it is not ſo in all hypocrites, there is a real work in ſome, Heb. 6.4, 5. They are enlightned, and have taſted of the heavenly gift, and are made partakers of the holy Ghoſt, &c. theſe things are real, and not imaginary: God caſting in their own ends, and their own 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 known when they did apoſtate: yea, and ſo glorious may this common Sanctification be, that it may dazle the eyes of the beſt of Gods children, and eſpecially of poor Chriſtians, and almoſt diſcourage them, when they ſee ſuch to fall away. This very point hath been one principal root of Arminianiſm; as another is, that men receive Chriſt by their own Free-will: they are able to prove, that there is not only a pretence in hypocrites, but a real work; and ſo indeed the Scripture doth call it Sanctification, Heb. 19.29. now hereupon they do beleeve, that the very beſt of all the ſervants of God may depart from, and forſake their Juſtifying Faith: but there in they ſhew the bleat of a Goat; in ſo ſaying they condemn the generation of the Righteous. It is true, that the beſt of their righteouſneſs may dye; for they have known no more but the way of works. Thus much for the firſt Propoſition.
That true Chriſtian Sanctification, Propoſ. 2 (which is a work of Faith) is many times dark 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 the Majeſty, and Purity, and Glory of God: Wo is me, for I am unclean (ſaith the Prophet Eſay) at ſuch a time: there is ſo much power of fleſh even in ſpiritual 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 think 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 along with more freedom of ſpirit then themſelves; for ſometimes their corruptions do leſs appear, and they are more free from temptations; and not expoſed to ſuch ſinful courſes, as ſometimes true-hearted Chriſtians are ſubject unto: ſo a poor Chriſtian is diſcouraged, and an hypocrite is imboldened, ſeeing himſelf more ſanctified in the outward view then the other.
That the true ſanctification of a ſincere Chriſtian is not diſcerned by him, Propoſ. 3 nor is indeed diſcernable, until he firſt diſcern his Juſtifying Faith. A double ground of it, and 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 of his work: there is a neceſſity of the activeneſs of Faith in a mans ſanctification: The Lord had respect to Abel, and to his offering, Gen. 4.4. a mans perſon muſt be firſt accepted, otherwiſe all his work will not go beyond the work of a legal Chriſtian, and without Faith it is impoſſible to pleaſe God: no acceptance therefore without faith. It is alſo neceſſary to the performance of all ſpiritual and holy duties: for all ſanctification is from that faith which Chriſt doth convey into the ſoul: Now if the juſt man live by his Faith, whether it be the life of ſanctification, or conſolation; then no Chriſtian can diſcern his ſanctification to be lively, but he muſt diſcern 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 Goſpel: for as there can be no true Sanctification, unleſs 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 knowledge of Faith, whereby a mans perſon is accepted, and whereby ſtrength is conveyed to Sanctification: for if a poor ſoul be doubtful of his acceptance with the Lord, he is where he was, notwithſtanding his Sanctification, and wanteth comfort; for this doubt remaineth, whether he be accepted, or no; which (until the Lord do manifeſt a mans Faith unto him by the revelation of the holy Ghoſt) he is ſtill at a loſs in: for though true Sanctification be an evidence of Juſtification, yet it ſelf muſt be firſt evident. Thus we ſee by this third Propoſition, that a further light is required to the ſight of Sanctification.
Notwithſtanding this neer reſemblance between legal and Evangelical holineſs, Propoſ. 4 yet there is a real difference between them: and ſuch a difference as is diſcernable to Christians, whoſe wits are exerciſed in the waies of the spirit and Word of God; and is diſcerned by the Revelation or manifeſtation of the Spirit of God, both of the ſtate and work of good Chriſtians: and that ordinarily alſo; for I would not count it extraordinary, being that which the Lord by his Spirit doth reveal unto his people. A real difference there is, both in the root, and in the rule, and in the ſcope which they aim at; and ſo it will appear to be at the laſt day: Mat. 2.23. 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, only 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 the other, then is the body maimed, and 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 the more fruit: if therefore there be no more fellowſhip between Chriſt and a Chriſtian, then 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; in ſo much that thoſe who have been moſt exact, and diligent to enquire into it, have profeſſed that it is Angels work; very hard it is ſo to diſtinguiſh them from Gods own children, as not to diſcomfort poor Chriſtians, nor to imbolden hypocrites; we muſt be tender therefore, that the leaſt of Gods children may not want their bread: Better leave 99. ſheep, then that one poor ſtray ſheep ſhould not be ſought after; and better an hundred hypocrites periſh, then that one poor Chriſtian ſhould want his portion; and yet it is not meet that hypocrites ſhould wallow themſelves in the fellowſhip of the Saints, and alwaies bleſs themſelves in their carnal condition. If you ſhal ask a difference in the Root: both of them are partakers of the Holy Ghost; Hypocrites may have a taſte, and a poor Chriſtian will fear that his beſt fellowſhip with Chriſt is but a taſte, and that manifold experience maketh good. Wherein then lieth 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 ſoyl; for the hearts of ſome hypocrites are melted as iron ſtones; they may come to melt about their own eſtates through fear and ſorrow: and ſo all thoſe melt that want not depth of earth, as the thorny ſoyl did not: but minde you, they will grow hard again, as iron, or lead will do, after it hath been melted. Now look at the Spirit of God when he cometh to work effectually, and he doth not only melt the heart, but taketh away the heart of ſtone, and giveth an heart of fleſh; for it is not enough to break 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. This is the firſt difference between hypocrites and Gods own 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 finde between common and ſincere Chriſtians; and that not only when legal Chriſtians are blaſted of God, but even then when they do moſt flouriſh in their profeſſion. The true Faith of the Goſpel of Jeſus Chriſt is never preſident of his own ſtrength, but goeth out of himſelf, and is dependent on Jeſus Chriſt: whereas the legal Chriſtian is confident in his Faith, that he can make uſe of it to theſe and theſe ends which are before him. He thinketh there is no more needful, 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 the ſupplying of ſomething that is lacking in their Faith: otherwiſe, when it is at the beſt it will warp; whereas one that hath but a temporary Faith, he is confident in the ſtrength of that Faith, inſomuch that he doth not fear but to carry an end his profeſſion in a ſafe courſe to Gods glory, and his own: thus we ſee there is a real difference between the preſence and work of the Spirit in an hypocrite, and in a childe of God: in particular, we ſee there is a difference in the Faith which is given unto both of them; the one hath confidence in himſelf, 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 finde in their apprehenſions; the one is confident of his comfort that he hath in the Word, the other ſeeth need that the Lord ſhould maintain his comfort for him, 1 Chro. 29.18. David prayeth thus: O Lord God of Abraham, Iſaac, and Iſrael, our Fathers, keep this for ever in the thoughts of the hearts of thy people, and prepare their hearts unto thee. As being ſenſible that this their comfortable frame of ſpirit would ſoon fail them, and they would quickly grow liſtleſs unto ſuch ſpiritual work, as then they had been about: & this is the nature of true conſolation in Jeſus Chriſt, it maketh a man to have recourſe 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. All that the Lord our God ſhall speak unto thee, we will hear it, and do it: they have enough if they have the Rule: but a Chriſtian attending rightly unto his rule, findeth it far off from him to walk according to it; unleſs 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 ſome body to rule his heart, according to his Rule; otherwiſe, though the Rule be ſtraight, his walking will be crooked; as a childe will write crookedly, though his line be ſtraight: ſo a Chriſtian man is ſenſible how his feet and hands will ſhake, when he cometh to walk or do any thing by a rule; therefore he doth wholly look unto Chriſt, as being ſenſible of his own inability, unleſs he finde help and ſtrength from him.
3. There is difference between hypocrites and Gods people in the ſcope and end which they aim at: though both aim at the glory of God, yet both cannot attain to this, to make the glory of God their laſt end; but the one of theſe do ſecretly winde about to their own glory in the end: as Jehu doth, 2 King. 10.16. Come, ſee my zeal that I have for the Lord: but he bringeth about his own glory by it, and here is the main deceit of the work: he ſeeketh the glory of God in himſelf, and in his own hand; whereas the principal care of Gods own people is, and …ught to be, the glory of God in Jeſus Chriſt: but the other, his chief care is to have it ſeen that God is glorified by his hand; Come, ſee the zeal that I have.
You will ſay, Object. Is it not a great glory unto God to be glorified by my hand?
Yes brother; Anſw. but there is a great deceit in it: for many a man will work much, ſo far as his own 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 for Gods ſake. 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, which a man ſeeketh after, he will then rejoyce as much that God may be glorified by his brother, as by himſelf; and that is the ſpirit of a true Iſraelite indeed: ſo that the name of Chriſt may be magnified, it's no matter by whom; I therein rejoyce, yea, and will rejoyce, ſaith the bleſſed Apoſtle, Phil. 1.18. If any man therefore aimeth at Gods glory then only, when it may be an honour to his profeſſion, no thank to you brother for that; much cloſe work may be found, ſo long as both are carried 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; and it is the worſe becauſe it is not done by my hand: if that, which is the rich goodneſs of God to my brother, be not my rejoycing, it is becauſe of the Core of hypocriſie in my heart. Thus have we ſeen particularly the difference between Legal and Evangelical holineſs.
We proceed ſtill in this 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 ſoul may ask this Queſtion:
Of what uſe are promiſes, Queſt. if they be not to bring me to Chriſt? yea ſpecially, to what end are conditional promiſes made (that is to ſay, Promiſes to ſuch and ſuch Qualifications) if I may not take a Promiſe in the 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 therefore before Chriſt: to what purpoſe are they given then, if not to bring me unto Chriſt? It is a point needful to be known, 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 unto that end; then we ſhall take them all in vain, and the Name of God that is called upon them.
There is a threefold uſe of Promiſes in Scripture, to wit, 1. Before union with Chriſt: Anſw. 2. In union with Chriſt: 3. After union with him.
Before union with Chriſt, Benefit 1 there is a threefold 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 Jeſus Chriſt, even the unſearchable riches of Chriſt, Eph. 3.8. and this all the Promiſes of God do hold forth: if the Lord promiſe to be your Father, your Huſband, your Shepherd, your Head, your Root; if he promiſe to be any other bleſſing in the world to you; what ever promiſe you read, or hear, the Lord ſheweth you by it, the unſearchable riches of Jeſus Chriſt; and that is no vain 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 precious promiſes, 2 Pet. 1.4. Why ſo? becauſe they declare the great and precious priviledges and bleſſings in Jeſus Chriſt: therefore it is that the Lord will have all his people to look 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. My beloved is white and ruddy, the chiefeſt among ten thouſand: ſo do all the Promiſes declare him to be a plentiful Saviour, and a mighty Redeemer of all his people.
2. As they are of uſe for Doctrine, ſo for inſtruction: it is good for the honour of God, 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 do; to know, and ſee whither they ſhould reſort for the enjoyment of all thoſe precious bleſſings that God hath laid up in Jeſus Chriſt; and this is a precious uſe of the promiſes, that by them the ſoul ſhould be thus inſtructed whither to go for life and ſalvation: ſuch inſtruction we finde, Iſa. 45.22. Look unto me, and be ye ſaved, all ye ends of the earth: here is a direction to me before I look, whither to look; I do 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 baptiſed into the name of Jeſus Chriſt, for the Remiſſion of ſins: for the Promiſe is unto you, and to your Children, and to as many as the Lord our God ſhall call: thus are we 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 perſwade, and provoke mens Souls to come unto Jeſus Chriſt; as old Jacob ſometimes provoked his ſons, ſaying, Why ſtand ye gazing one upon another? behold, I have heard that there is corn in Egypt, &c. Gen. 42.1, 2. ſo ſaith the Lord to the ſons of men in his Promiſes; Why ſtand you 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 own power (without the Spirit) carry men an end: yet this is the end to which God giveth them, to ſtirre 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 Jews, and teſtified to them of the free grace of God in his Promiſes, Acts ….40. and indeed, the promiſes in themſelves are ſtrong grounds of Exhortation, to ſtirre 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 do the promiſes of God furniſh both Miniſters and People, with Doctrine, with Inſtruction, and with Exhortation in their kinde.
Now there is a threefold 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 mindes even of Hypocrites, and men that are endued with no more but common gifts, as well as the people of God: of ſuch the Apoſtle ſpeaketh, Heb. 6.4. who were once enlightned, &c. and had taſted of the good word of God.
2. When not onelyonly enlighting, but a ſecond thing is expreſſed, An Hypocrite may have a Taſte of Jeſus Chriſt in the Promiſes, and be ſo affected with him, that he doth deſpiſe all other things in compariſon of him, ſo as that he cometh to reſolve for his part never to forgo him; and hath ſo much confidence in God, that he ſaith with Haman, Whom will the King delight to honour more then my ſelf? and this illumination, he taketh to be a ſtrong and effectual converſion unto the Lord.
3. The Promiſes have a work of Conviction upon the Soul: if any man refuſe, and deſpiſe them, they leave him unexcuſable, Prov. 1.24, 25, 26. &c. Becauſe I have called, and ye have refuſed: I have ſtretched out my hand, and no man regarded: but you have ſet at nought all my Counſels, and would none of my reproof: I will laugh at your calamity, &c. thus is their bloud juſtly upon their own head, that refuſe and deſpiſe his Promiſes, and they aggravate their condemnation another day: and to this end the Apoſtle maketh uſe of a precious Promiſe of God, Acts 13.38, 39, 40, 41. Be it known unto you men and brethren, that through this man is preached unto you forgiveneſſe of ſins: and by him all that believe are juſtified from all things, from which you could not be juſtified by the Law of Moſes: beware therefore, leſt that come upon you which is ſpoken of by the Prophets: Behold, you deſpiſers, wonder, and periſh, &c. A ſtrange Application of ſuch a gracious Promiſe; a ſign, there is a power in the Promiſes even unto this end. Thus we ſee there is a marvelous gracious uſe of Promiſes before Union with Chriſt, as to help Miniſters and people with matter of Doctrine, and Inſtruction, and Exhortation, ſo 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.
As the Promiſes are of uſe before our Union with Chriſt: Ben. 2 ſo In our Union with him they are of great uſe; for when the Lord giveth himſelf to the Soul, he doth it in a promiſe: He cometh unto the Soul riding (as it were) upon the Chariot of a Promiſe, and begetteth faith in the Soul by the Promiſe, or ſome ſuch word of grace as is equipollent to a promiſe, Ezek. 37.11. whereby we receive Jeſus Chriſt, though before him we can have no Promiſe, yet in a Promiſe we do receive him. This is the very firſt ſtroke of cloſing with Jeſus Chriſt; he giveth himſelf, and we take him as he offereth himſelf, even in a Promiſe: ſuch a like Diſpenſation of himſelf we read of, Acts 3.25, 26. Ye are the Children of the Prophets, and of the Covenant which God made with our fathers, ſaying unto Abraham, And in thy ſeed ſhall all the Nations of the earth be bleſſed: unto you firſt, God having raiſed up his Son Jeſus, ſent him to beſſe you, in turning away every one of you from his iniquities: Here is Chriſt offered in a Promiſe of free grace, without any previous, gracious qualification mentioned. Howbeit, many of them that heard the word, believed, and the number of the men was about 5000: about 3000 of them believed before; ſo that here are 2000 that believe upon this gracious Promiſe: the Lord Chriſt is offered to them, and they receive him by faith. Thus we ſee that Promiſes are not vain things, but there are great uſe of them; before our Union, all Promiſes are of excellent uſe, as alſo In our Union.
3. After our Union with Chriſt, they are of 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 kinde, and
1. They ſerve for Doctrine, to teach us, that there is not onelyonly free grace in Chriſt, but there are gifts of grace in Jeſus Chriſt, and all the Treaſures of the good things of God are in him, and all the bleſſings of the promiſes made unto qualifications are laid up in him alſo.
2. They ſerve for inſtruction, to direct us whither to look for qualifications, and the bleſſings Promiſed unto them; 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 Jeſus Chriſt, no bleſſing belonging thereunto, but it is found in Chriſt alſo; in him therefore they are to be ſought for: ſo that though a poor Soul ſee himſelf wretched, and blinde, and naked, yet he hath an husband in whom all riches is laid up: this he is taught to know by the Promiſe, and directed alſo to go 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 Soul is ſet awork (the holy Ghoſt concurring therewith) to conſider, Is there ſo much grace in Chriſt, and in him abundantly? hath the Lord made ſo many gracious Promiſes unto ſuch and ſuch gracious qualifications? whither then ſhould I go 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 what elſe ſoever we ſtand in need of?
4. They are of uſe to help us to know our ſpiritual 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 marvellous 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 us them, he then openeth our hearts to ſee what he hath given us, and ſo to diſcern our ſanctified eſtate: Now I know that thou feareſt God, ſeeing thou haſt not withheld thy Son, thine onelyonly Son from me; ſo the Lord ſaid 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 cauſeth him to know it alſo: ſo that if the Lord do but breath in ſuch a fruit of the Spirit, if he doth but give power to the Soul to do ſuch a work unto which the promiſe is made, and do make it appear unto the Soul to be indeed ſuch, by the revelation of his own bleſſed Spirit, then doth the Lord fill the ſoul with conſolation, Pſal. 9.18. The patient expectation of the meek ſhall not periſh for ever: when the poor ſoul 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 conditional promiſes.
5. They are of uſe to work all theſe qualifications in us, to which the bleſſings are promiſed: By the exceeding precious 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 gracious 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.
6. They are of uſe to provoke and ſtirre up Chriſtians to all ſuch duties to which bleſſings are promiſed; they ſtirre them up effectually: The Lord maketh a Promiſe, 2 Cor. 6.17, 18. that ſuch as touch no unclean thing, he will receive them, and be a father to them, and they ſhall be his ſons. And mark what uſe the Apoſtle maketh of this conditional promiſe, chap. 7.1. Having therefore theſe promiſes (dearly beloved) let us cleanſe our ſelves from all filthineſſe of the fleſh and ſpirit, perfecting holineſſe in the fear of God. 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 forward the work of cleanſing in 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, Geneſ. 32.9, 10. Jacob there putteth the Lord in minde of his promiſe, and ſaith, O God of my father Abraham, & God of my father Iſaac, and the Lord, which ſaid unto me, Return unto thy Countrey, and to thy kindred, and I will deal well with thee: and he was now returned according to the appointment of God; but what now doth he plead the condition? minde in the next words: I am not worthy of the leaſt of all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant: Yet now, though hepleadeth not any worth at all, yet ſeeing the Lord hath promiſed ſuch a mercy to him, he prayeth for it, verſ. 11. Deliver me I pray thee from the hand of my brother: thus his faith is ſtrengthened, though he doth not plead his worthineſſe to receive mercy. So alſo do 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 ſtrengtheneth the faith of David, verſ. 28, 29. Now, O Lord, thou art that God, and thy words be true, and thou haſt promiſed this goodneſſe unto thy ſervant; therefore now let it pleaſe thee to bleſſe the houſe of thy ſervant, &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 back-ſlidings of his people, Hoſea 14.4. their hearts are ſtrengthened to come unto the Lord, and to ſay, O Lord, thy words are true, let it pleaſe thee to heal the back-ſlidings of thy ſervants. Thus by the promiſes of God, the faith and faithfull prayers of Gods ſervants are both of them ſtrengthned together.
Now let me further ſay thus much, Let us rightly diſcerne what uſe to make of the principal part of the Scriptures; take heed you do not cloſe with promiſes before you have Jeſus Chriſt, ſpecially take heed you make not uſe of promiſes to a qualification to give you your part in Jeſus Chriſt, neither be taken aſide to make account that the Lord did give you himſelf gratiouſly in a conditional 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 ſhe take his perſon; and 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 Soul under Heaven that can challenge his right in Chriſt at the firſt by any promiſe, till Chriſt firſt be given: if you know that you are in Chriſt, you may then 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 do not turn them upſide down beyond the ſcope and intendment 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. O how great is thy goodneſſe, which thou haſt laid up for them that fear thee! thus ought we to conſider of them, and whither to look that we might enjoy them, and the bleſſings in them: If you ſhall ſay, We have been converted, and we have had gratious changes wrought within us; be not deceived: ſuch work may reach no farther then conviction, and you may come at the laſt to turn your backs upon Jeſus Chriſt. Conſider therefore, did ever the Lord give himſelf to be one with you? whenſoever the Lord doth ſtrike up the bond of Union, it is in an abſolute, and free-promiſe of his grace. Truſt not therefore unto every leaning of your Souls upon conditional promiſes; for ſo you may build upon a Covenant made upon a work, and in the end you, and your Covevenant will fail 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 is able to work 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 poor Soul ſay, I am not able to reach the Lord Jeſus Chriſt, therefore all the promiſes of the Goſpel do fall heavy upon a man, and he ſeeth that they are too burdenſome, and 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 ſelf, but one that is taught of God, doth forthwith go, 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 Son, and that he will adorne him with his grace, as a bride of Jeſus Chriſt. Thus while the ſoul looketh towards Jeſus Chriſt, and grace in him, the Lord doth ſecretly transform 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 inlarging his ſoul 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 fulfilled 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 applied before Chriſt was given. And this may ſerve for anſwer unto this fifth queſtion.
We come now unto a ſixth queſtion. Queſt. 6 If the Lord do give himſelf firſt in the Covenant of his Grace, this may then be a doubt, and a queſtion in a Chriſtian ſoul; If God gives himſelf before any bleſſing, before any promiſe in order of nature (though he giveth himſelf alwayes in a promiſe) or in a word that is equivalent to a promiſe, as Cant. 5.9, 16. ch. 6.1. if we cannot claim any bleſſing from God at the firſt in any conditional promiſe, therefore not by any condition in our ſelves, but as we received all things from God, ſo we claim all things from God in Jeſus Chriſt, and ſo do firſt ſeek 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? do we not abrogate the Law, and make it of none effect, and root it out from having any power over Chriſtians? And truely, ſome under pretence of the Covenant of Grace, have thought it altogether bootleſſe to bind Chriſtians unto the Law of God, and to look at it as any part of the direction of their courſe: becauſe this is an imputation uſually reflected upon the Covenant of Grace, let us conſider therefore, and enquire to what uſe ſerveth the Law of God, if God give himſelf firſt unto his people in the Covenant of his Grace?
Though the Lord giveth himſelf freely to the ſoul, Anſw. and his Son, and all the bleſſings of the Covenant of Grace, without reſpect unto any work of the Law, yet the Law is of ſpecial and notable uſe unto all the ſons of men, both unto them which 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 cometh upon the people of God by Jeſus Chriſt; to what end then ſerveth the Law, which came 430 after? it cannot diſannul 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 then it: but the anſwer is, It is of eſpecial uſe both unto ſpiritual, and carnal men.
Firſt, unto carnal men, and they are of two ſorts; ſome belong unto the election of grace, though they he not yet called; others are not written in the Lambs books of life, but will in the end finally periſh: and yet the Law is of uſe unto both ſorts of them.
1. For thoſe that are the elect of God, 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 burden of their ſins unto their ſouls, thereby to drive them to feel their great need of the Lord Jeſus Chriſt, whom otherwiſe they ſhould for ever have deſpiſed. Thus the Apoſtle anſwereth in the place forenamed, The Law was added becauſe of tranſgreſſions: that they might clearly appear, and be aggravated thereby; that a man might plainly diſcern how be hath made himſelf liable unto the wrath of God, by ſo manifold breaches of ſo many Commandments in one kinde or other: the Law giveth clear knowledge of ſin, and ſo much the more doth it ſet on the weight of it upon the conſcience, working fear in the heart, Rom. 8.15. and hence it is that the Apoſtle telleth us, Gal. 3.24. that the Law was our School-master to Chriſt; as a School-maſter driveth his Scholar through fear unto this or that duty: ſo the Law of God driveth the ſoul through fear unto Jeſus Chriſt; not that it doth reveal Chriſt a Saviour and Redeemer of free grace, but the ſoul being once brought down under the ſence of ſin by the terrours of the Law, will readily and diligently hearken unto the news of Chriſt a Saviour: for being once made ſenſible of his own inability to redeem himſelf, and unworthineſſe to be redeemed from the wrath of God, now is the Soul fitted to hear the voyce of the Goſpel, now is the news of Jeſus 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? Anſw. Firſt, In regard of diſobedience it is of uſe unto them, and 2. the obedience to it is of uſe,
1. In regard of diſobedience: for if men had not known 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 Cloak for their ſin, Rom. 1. verſ. 21. compared with 32. where the Apoſtle ſpeaketh of the great ſin of the Gentiles, and much more of the Jews, who though they knew God, and the judgement of God, and that they which commit ſuch wickedneſſe are worthy of death, yet not onelyonly do the ſame, but have pleaſure in them that do them. When a man ſhall not onelyonly do ſuch wickedneſſe, but bleſſe himſelf 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? verſ. 54. Do not think that I will accuſe you to the Father, there is one that accuſeth you, even Moſes in whom you truſt; Moſes will judge all thoſe that pleaſe themſelves in wickedneſſe, and will not turn 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 means 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 enlarged to perform many duties, and might avoid much ſin, and yet will ſin againſt their conſciences, and tread under foot thoſe means 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 Soul taketh no pleaſure in? Truely, it is of ſad and dreadful uſe unto unto them; for it ſerveth to harden them in their ſins, (though that be but an accidental uſe thereof) their ſins are thereby made out of meaſure ſinful, Rom. 7.13. They harden their hearts, 1. by their obedience to the Law, 2. by the Comfort which they take in that obedience; both theſe do marvellouſly harden their hearts. 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 lived in; but though he was unrebukeable, he did count it all loſſe afterward, Phil. 3.7, 8. thoſe things that before he thought had been his gain, now he counteth them but dung that he may win Chriſt: when a man attaineth to outward conformity unto the Law, he is then ready to think it is indeed good for poor ſinfull men to look for ſalvation by Jeſus Chriſt; but for himſelf, he hopeth in his devotion, and that he is able to ſave himſelf: theſe are ſuch as juſt…fie themſelves before men, to whom our Saviour ſpeaketh, Luke 16.15. and of whom he ſaith, That Publicans and Harlots ſhall go into the Kingdom of heaven before them, Mat. 21.31, 32. for many times you ſhall have the moſt deboiſt and profane wretches more humbled, and readier to hearken to the voyce of Chriſt, and ſooner convinced of the neceſſity of the Covenant of Grace, then thoſe that are but morally righteous by the Law, Rom. 9.30, 31, 32. the Gentiles which followed not after righteouſneſſe have attained to righteouſneſſe, even the righteouſneſſe which is of faith: but Iſrael which followed after the Law of righteouſneſſe, hath not attained to the Law of righteouſneſſe; wherefore? becauſe they ſought it not by faith, but as it were by the works of the Law: and chap. 10.31. They being ignorant of Gods righteouſneſſe, and going about to eſtabliſh their own righteouſneſſe, have not ſubmitted themſelves unto the righteouſneſſe of God. Thus the Law becometh a ſnare unto them; and that which is of ſingular and wholſom 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 then the other: The ſtony and thorny ſoyl did hear the word with joy, and ſo thoſe Hypocrites, Iſai 59.2. did delight to approach unto God: but what followed upon the delight which they took 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 ſouls; and then when men come to find more comfort in their obedience, then in the grace of God in Jeſus Chriſt, it maketh them ready to expoſtulate with God, touching the worth of their own Righteouſneſs, Iſa. 57.10. Thou haſt found the life of thine hand, therefore thou waſt not grieved; as long as a man findeth life and comfort in his own duties and performances, what need can he ſee to be grieved for the want of Jeſus Chriſt? or at the beſt, if he do grieve, and find his heart comforted in grieving and delighting in the courſe of humiliation, he then thinketh he hath no need of being farther ſolicitous about his ſpiritual eſtate. Thus we ſee plainly that the Law of God is of marvellous uſe in the days of the Goſpel, of great uſe unto thoſe that belong unto God, to break their hearts for ſin, and to drive them to Jeſus Christ; and for others, the diſobedience of the Law, leaves them without excuſe, that ſo diſobey it; again, the obedience of it, and comfort in that obedience, doth harden the hearts of others from Jeſus Chriſt.
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 of God unto ſuch? is it utterly antiquated, or is there any more to be done with it?
The Apoſtle anſwereth this Queſtion, Anſw. when he ſaith, I am not without the Law to God, but under the Law to Chriſt, 1 Cor. 9.21. ſo (minde 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 ſum of the Anſwer, but that would be further explained. What meaneth he when he ſaith, I am under the Law to Chriſt? In ſome ſence a Chriſtian is wholly freed from the Law: In ſome ſence he is yet under the Law. So far as the Law is any way beſides, or out of Chriſt, ſo far the Apoſtle is without the Law: So far as the Law is under Chriſt, ſo far he is under the Law. Keep cloſe to theſe two Principles, and you ſhall ſafely avoid Rocks on every hand: thus by the uſe of the Law ſhall you not go aſide to a Govenant of Works, nor by attendance unto Grace, ſhall you need to neglect the Law. How far is the Law under Chriſt? when it hath brought the ſoul 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 help is given to perform it. Firſt, as the Law is given by Chriſt, as 1 Theſ. 4.2, 3. You know what Commandments we gave you by the Lord Jeſus: for this is the will of God, even your Sanctification, &c. and many other commandments he gave them, all which are legal commandments, and yet the Apoſtle gave them by the Lord Jeſus: ſo Mat. 5.17. to the end of the chapter: our Saviour Chriſt would not have us think that he came to deſtroy the Law or the Prophets, but to fulfil them. And to that end he doth there expound the ſpiritual and true meaning of the Law, that whereas the Phariſees held forth the outward letter of the Law to be obſerved onelyonly, as thinking that unleſs a man did commit the Act of Murder, he was not guilty of the breach of the ſixth 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 the breach of the ſixth Commandment; and whoſoever ſhall look on a woman to luſt after her, hath committed adultery with her in his heart, and broken the ſeventh commandment; thus Chriſt hath as it were revived Moſes: but as the Law is given by Chriſt, it 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 to it. The Apoſtle alſo, preſſeth the Moral Law upon ſeveral relations of men, Epheſ. 6.1, 2, 3, &c. It is an honour to Jeſus 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 fulfil the Royal Law according to the Scripture, (Thou ſhalt love thy Neighbour as thy ſelf) ye do well. And again; Whoſoever ſhall keep the whole Law, and yet offend in one point, he is guilty of all. Thus we ſee the Apoſtles of Jeſus Chriſt put it upon Chriſtians to keep the Law of God, and Chriſt himſelf beareth witneſs 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 reneweth it, ſo he doth alſo give his Spirit unto his ſervants, enabling them to keep it, Jer. 31.33. Ezek. 36.27. I will put my ſpirit within you, and cauſe you to walk in my ſtatutes, and ye ſhall keep my judgements, and do them. And again, I will put my law in their hearts, and write it in their inward parts. Now this Law would he not write in the hearts of his people, nor give unto them his holy Spirit enabling them to keep his Law, were it not his will in Jeſus Chriſt, that the Law ſhould be the rule of holineſs and righteouſneſs 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 Jeſus 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 keep it, though not perfectly, yet ſincerely, then they take themſelves bound to obey the Law, though they be under the Covenant of Grace; for do we make void the law through ſaith? God forbid yea, we eſtabliſh the law. For what need have Chriſtians of free Juſtification by Chriſt, if they were not bound to obedience 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 do 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, and 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 lie under the authority of it, and dare not pluck their necks from under that yoke.
Now, there are two Effects ſpringing from the ſubjection of Gods people to the Commandment of the Law.
1. As they take themſelves bound to the obedience of it; ſo they believe, and many times feel the fatherly diſpleaſure of God, when they tranſgreſs the Law: now the tranſgreſſion of the Law could not bring them under Gods diſpleaſure, unleſs they were bound unto the Commandment of the Law: this diſpleaſure David was ſenſible of, Pſal. 38.1, 2, 3. &c. There is no ſoundneſs in my fleſh becauſe of thine anger, neither is there any reſt in my bones becauſe of my ſin And many complaints of like nature doth he there make, which do 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 lie upon their bodies or minds. This is the firſt effect of the ſubjection of Gods people to his Law: they lie under the faith and ſence of the danger of the diſobedience of it.
2. They are under the faith and ſence alſo of Gods gracious acceptance of their waies, when they are ſuitable to the bleſſed directions of his word; not that they can raiſe therefrom the aſſurance of their juſtified eſtate, but by the ſame Spirit of God, whereby they are helped to obey the Commandment, they do ſee the Lords gracious approbation of them in their poor and weak 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 ſervants to obedience, then he knoweth and accepeth their obedience; Gen. 22.12. Now I know that thou feareſt me, ſeeing thou haſt not withheld thy ſon, thine only ſon from me: thus the Lord beareth witneſs to 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. The Lord rewarded me according to my righteouſneſs, according to the cleanneſs of my hands hath he recompenſed me; for I kept the waies of the Lord, & have not wickedly departed from my God: for all his judgements were before me, and I did not put away his ſtatutes from me; I was alſo upright before him, and kept my ſelf from mine iniquity: therefore hath the Lord recompenſed me according to my righteouſneſs, according to the cleanneſs of my hands in his eyeſight: with the merciful, thou wilt ſhew thy ſelf merciful, and with the upright man thou wilt ſhew thy ſelf upright, &c. This David 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 witneſs that he had walked toward Saul, with a good conſcience: now the Lord having led him an end to deal juſtly, and righteouſly, and purely with Saul, having kept him from all the malice and outrage of Saul, and maintained his cauſe againſt Saul, and delivered him out of the hands of Saul, 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 Commandments of God. This is comfortable unto a Chriſtian ſpirit, when the Lord beareth witneſs to his ſoul, 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 Commandments 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 break theſe laws; neither would they be ſenſible of Gods acceptance of their conformity thereunto; but we know what the Apoſtle Paul ſaith, 2 Cor. 1.12. For our rejoycing is this, the teſtimony of our conſcience, that in ſimplicity, and godly ſincerity, not with fleſhly wiſdom, but by the grace of God, we have had our converſation in the world, &c. and truly the Lord doth often bear witneſs 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 Saints of God: though the ſervants of God are not wonted thereupon to build their ſafe eſtate, yet this kind of Gods acceptance of their waies and obedience they do diſcern; yet in their beſt obedience, which they do perform, they ſee the need they have to go unto God for juſtifying grace, becauſe if they have failed in any one circumſtance, their beſt righteouſneſs 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 faithful in reforming the abuſes of the Sabbath, and of many other Ordinances of God: and though the Lord had helped him to undertake the reformation with much dexterity, and ſucceſs; yet for all this he runneth unto Chriſt for acceptance and pardon, Nehem. 13.22. Remember me, O my God, concerning this, and ſpare me according to the greatneſs of thy mercy: and what would he have done if he had been conſcious of ſome groſs 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 he is very apprehenſive of his ſins, and ſo of his continual need of Chriſt, whoſe blood cleanſeth us from all ſin, 1 Joh. 1.7. and who is faithful and just to forgive our ſins, and to cleanſe us from all unrighteouſneſs, verſ. 9. who is an Advocate if any man ſin, and a propitiation for our ſins, Chap. 2.1, 2. and what do all theſe things argue? but that a Chriſtian being under the Covenant of the Grace of God, doth ſubmit himſelf unto this yoak 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 commandment of Chriſt, and under the power of Christ, and under the diſpleaſure of Chriſt, if he negligently ſin againſt the Law; and unto Chriſt he runneth for pardon, and cleanſing, and unto Chriſt he cometh for acceptance of his obedience: ſo that he hath no uſe of the Law, but unto Chriſt, and in and under Jeſus Chriſt.
But how is a Chriſtian not under the Law?
So far forth as the Law is not under Chriſt; I mean, ſo far as it is without Chriſt freely juſtifying of 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; he meaneth the Covenant of the Law: but how ſhall a man uſe it lawfully? for it is not given unto a righteous man; but he reckoneth up the breakers of every commandment, and unto them it is given; to the lawleſs, and diſobedient; to the ungodly, and ſinners; to the unholy, and profane; to murtherers of fathers, and murtherers of mothers; to man-ſlayers, and whoremongers; and to them that defile themſelves with man-kind; to men-ſtealers, to lyars, to perjured perſons, and if there be any other things that are contrary to ſound Doctrine; the Covenant of the Law is given unto ſuch (and unto none but ſuch) to convince them of their ſins againſt the Law, to humble them to the death, and to drive them out of themſelves, and conſidence 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;
1. Becauſe a Chriſtian man neither looketh for Juſtification and Salvation from his Obedience to the Law, nor feareth Condemnation though he fail in his Obedience; and this is a fruit of his exemption from under the Covevenant 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 ſanctification 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. Enter not into Judgement with thy ſervant, for in thy ſight ſhall no fleſh living be juſtified: ſo Rom. 3.20. By the deeds of the Law there ſhall no fleſh be juſtified, for by the Law is the knowledge of ſin: therefore no hope of ſalvation from our Obedience to the Law. But methinkes (you will ſay) a Chriſtian may fear 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 ſoul, 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 himſelf to be under the Covenant of Grace, then he doth not fear condemnation from his diſobedience: notable to this purpoſe is the conſidence of David, Pſal. 49.5. where the Prophet calleth upon all People in the world to take notice of it, Both men of high degree, and men of low degree: Wherefore ſhould I fear in the dayes ſo of evil, when the iniquities of my heels ſhall compaſs me about? wherefore? truly if there be any fear in the world, one would think this might procure it; what ſhould a man fear, if not this? David profeſſeth it, and would have all 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 ranſom for him, that he ſhould live for ever, and not ſee corruption: had David had nothing but the wealth of his Kingdom, he might have feared well enough; but here is his confidence, verſ. 15. God will redeem my ſoul from the power of the grave, for he ſhall receive me. But will not this make a Chriſtian wanton againſt God, and cauſe him to abuſe his libety to hardneſs of heart? no, no, brethren, 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 his heart more then all his other ſins, ſpecially conſidering the abounding Grace of God, which where ſin hath abounded, grace aboundeth much more: thus when a man doth not look for life by his own Righteouſneſs, but knoweth the Redemption of ſouls to be more precious then 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 it not make men think the worſe of Chriſtian profeſſion? No, David will have all to know it, that they may ſee the difference between all worldly confidences, and the confidence of Chriſtians; all their glory will leave them, to be like the Beaſts that periſh, and cannot redeem their ſouls, that the Lord onelyonly might be exalted.
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, he ſeeketh not for bleſſings from his obedience, 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. To him that worketh, the reward is not reckoned of grace, but of debt; but to him that worketh not, but believeth on him that juſtifieth the ungodly, his faith is counted to him for righteouſneſs, even as David deſcribeth the bleſſedneſs of the man, unto whom God imputeth righteouſneſs without works. He looketh not for his bleſſedneſs 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 bleſſedneſs of Chriſtians. It is true, the Lord doth bleſs the workings of his ſervants, and accept them, Mat. 25.34, 35, 36. The king ſhall ſay unto them on his right hand: Come ye bleſſed of my father, inherit the kingdom prepared for you, from the foundation of the world: for I was an hungry, and ye gave me meat; I was thirſty, and you gave me drink: I was a ſtranger, and ye took me in; naked, and ye cloathed me; ſick, and ye viſited me: I was in priſon, and ye came unto me. 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 anſwer, and ſay, Lord, when ſaw we thee an hungry, and ſed 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, are curſed indeed, if they do not continue in all things that are written in the Law to do 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 conjugal comfort from his obedience, nor fear conjugal divorce from his diſobedience. In a Covenant of works, it is with a man, as it was with Leah, Jacob's wife, who expected love and fellowſhip from her husband, becauſe of her fruitfulneſs, Gen. 29.32. when ſhe brought forth her firſt-born, ſhe ſaid, Now therefore will my husband love me; and when ſhe brought forth her third ſon, ver. 34. Now this time will my husband be joyned unto me: 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, Luk. 17.10. and doth not challenge 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 graciouſly acknowledge his ſervants in what they do according to his will, yet they are not wont to plead any ſuch thing; which is very obſervable in the practiſe of Jacob, Gen. 32.9, 10. &c. O Lord God of my father Abraham, and God of my father Iſaac, the Lord which ſaidſt unto me, Return unto thy country, and to thy kindred, and I will deal well with thee; I am leſs then the leaſt of all the mercies and truth, which thou haſt ſhewed unto thy ſervant. So he doth not preſs his performance of Gods Commandment to procure bleſſing, but acknowledgeth his unworthyneſs, and looketh for Grace from the Promiſe of God. Deliver me, I pray thee, from the hand of my brother; for thou ſaideſt, I will ſurely do 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 himſelf, 1 Sam. 8.7. but when Samuel had preſſed hard upon them for their ſin, Chap. 12. and they were truly humbled, then Samuel ſaid unto them (verſ. 20, 21, 22.) Fear not (ye have done all this wickedneſs, yet turn not aſide from following the Lord, but ſerve the Lord with all your heart: and turn you not aſide, for then you ſhould go after vain things that cannot profit nor deliver (for they are vain) for the Lord will not forſake his people, for his great Name ſake: becauſe it hath pleaſed the Lord to make you his people, therefore fear 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 bleſſing from the one, or curſing from the other, we were 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 from what he doth; he knoweth the Lord will hide his face from him if he doe evil, 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 himſelf: and by this means the Lord doth mortifie his diſtempers. On the other ſide, if he do 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. which we were not, if we look for conjugal love from God, for our obedience to the Law: it is true, if a man be married 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 only 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 ſoul doth not claim his right unto any conditional promiſe, by his performance of the condition; nor doth he deny himſelf the bleſſing that the promiſe may reach forth unto him, though he be wanting in obedience to this or that Commandment: 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 do him good if he would return to his Country, and to his kindred, yet when he did return 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 leſs then the least of thy mercies; and yet he cometh unto the Lord for the performance of his promiſes, but not upon this ground; only for the ſake of mercy and truth, Deliver me I pray thee: for thou ſaideſt, I will ſurely do thee good, ver. 11, 12. ſo that (mind you) though the ſoul can make uſe of a conditional 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 freedom of a Chriſtian ſoul; 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 becauſe of their own goodneſs; their hope is in the faithfulneſs, and free grace of God: they may make mention to the praiſe of God, how he hath guided them, and carried them an end in his own waies; yet they challenge nothing from 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.
Ʋſe 1 If any therefore ſhall accuſe the Doctrine of the Covenant of free Grace of Antinomianiſm, and ſay, it teacheth men freedom from the Law of Moſes; and if they commit any ſin, they plead they are not bound unto the Law; we ſee how falſe ſuch an aſperſion would be: for all the people of God, know that the Lord is an avenger of every ſuch wickedneſs. There is none under a Covenant of Grace that dare allow himſelf in any ſin; for if a man ſhould negligently commit any ſin, the Lord will ſchool him throughly, and make him ſadly to apprehend how he hath made bold with the treaſures of the grace of God. Shall we continue in ſin, that grace may abound? God forbid: none that have a portion in the grace of God, dareth therefore allow himſelf in ſin; but if through ſtrength of temptation he be at any time carried aſide, it is his greateſt burthen, 2 Sam. 12.8, 9. compared 13. Hath not the Lord (ſaith Nathan) done theſe and theſe things for thee? wherefore then haſt thou deſpiſed the Commandment of the Lord? then David confeſſeth, I have ſinned. It pierced him to the heart to conſider it, that he ſhould abuſe his Neighbours wife, and kill her husband, and commit ſuch wickedneſs againſt God, that had dealt ſo graciouſly with him. So that the children of the Covenant of grace will only tell you, that they are free from the Covenant of the Law, but not from the Commandment of it: for as it is given by Jeſus Chriſt, and ratified in the Goſpel; and as Chriſt hath given us his Spirit enabling us to keep it, we are under it ſo far, as to take our ſelves bound by the authority of it; and if we do tranſgreſs againſt it, we know it is ſin in the ſight of God, and therefore it is that the ſoul in ſuch a caſe is ſenſible of the wrath and diſpleaſure of God, whether it be his own ſin, or the ſin of his brethren: therefore he runneth unto God for mercy; which he would not do, if he did not know, that his deſert according to the Law did utterly cut him off from mercy: elſe would he never pray for pardon of ſin, nor rejoyce when the Lord helpeth him to do that which is right and juſt in his ſight, nor bleſs the Lord for ſtrengthening him unto obedience, unleſs he thought it to be his duty: and therefore,
It is of uſe alſo to teach the ſervants of God, how far they are freed from the Law; Uſe 2 to wit, from the Covenant of it: ſo that they neither look for juſtification, nor ſalvation from it. And let it not be grievous to any ſoul, that a Chriſtian ſhould ſay, He doth not fear condemnation by his diſobedience: he will be apt to fear in this kind, untill he be aſſured of the favour of God; but when he knoweth his portion in the Covenant, then indeed he doth not fear condemnation by his ſin, nor doth he think that the Lord will cleave unto him becauſe of his fruitfulneſs; he caſteth not off his comfort, nor looketh at himſelf as divorced from Chriſt, becauſe of his barrenneſs before the Lord; nor doth he look for his daily bread from all his obedience, but expecteth all goodneſs and bleſſing from the treaſures of the free grace of God.
Uſe 3 This may alſo ſerve to teach men ſome kind of diſcernment of their own ſpirits, and ſtate: if you look for juſtification no longer then you are obedient, and fear eternal condemnation when you are diſobedient; if you be afraid of divorce from Chriſt becauſe of your ſins, or if you look for any bleſſing, and challenge right to any promiſe, by vertue of any well-doing