A Treatise of the Covenant of Grace, Sermon · Part 150-200
with Chriſt; but until men be thus brought on, they can have no Evidence from ſuch graces. Therefore you ſee why we are ſo fearful to build our faith upon qualifications; for any ſelf-denying ſoul will tell you, that no promiſe will ſerve his turn to build his faith upon, but ſome ſuch as ſpeaks of Gods wonderful and free grace: if there be any promiſe made unto faith, he will find himſelf very unable to apply it, until the Lord by ſome word of his free grace hath wrought faith in him.
You may ſee here the unſafeneſs of any ſuch building; Uſe 3 as when we are convinced of our ſins, then we ſeek for ſome qualification in our ſelves, and think that the Holy Ghoſt applieth ſome promiſe made to ſuch a qualification; and ſo we lay hold upon Jeſus Chriſt: a moſt unſafe building, in my underſtanding; for we cannot reach any gracious qualification, until we have firſt received Chriſt in the Promiſe; and then we muſt look up unto him to bring us unto the promiſes, and to apply them to us. It is not poſſible that a corrupt tree ſhould bring forth good fruit: but firſt make the tree good; and good trees we cannot be, till we be ingrafted into Chriſt: which is indeed the ground of my great fear, and ſolicitude, and the reaſon why I dare not be ſo unfaithful, as to ſet men in a way of faith, or any other qualifications, thereby to conclude their ſafe eſtate, before they have received Chriſt in a promiſe. Indeed, when a mans ſoul is wounded, and convinced of ſome hainous ſins, the Promiſes of God in ſuch a caſe may ſupport his ſoul; but do not lead a man in ſuch a caſe to ſee his faith, or any other qualification, therein to ſatisfie himſelf: but if I would help and comfort ſuch a ſoul, I would declare to him what the Lord hath done for us in Chriſt; I would ſhew him all the treaſures of the rich grace of Christ; I would ſet in order before him, how he loveth freely without any deſerts in us; I would tell him how freely the Lord Jeſus Chriſt doth invite men to come to him, that have neither money, nor moneys worth: and if the Lord take delight to do him good, and to do him good by my mouth; he will convey his Spirit of grace in ſome ſuch word as I have ſpoken unto him; but if the Lord do not breath by his Spirit in my words, then I would adviſe him to go and talk with ſome other Chriſtians, I would not limit him to any one brother; but let others alſo tell him, what Chriſt hath done for their ſouls; it may be the Lord may thereby convey himſelf: and I have ſometimes known this in experience, that when ſome have ſpoken ſcornfully of the free grace of God, yet when the ſame hath been held forth, their ſpirits have been ſubdued to ſtoop unto it; ſo great is the power of the word of Gods free grace, ſet home by the Spirit of God; and the meditation thereof doth ſerve greatly to the firm rooting of the peace of Gods people.
The fourth Uſe, Uſe 4 is to ſuch a ſoul who is brought home to fellowſhip with Jeſus Chriſt, and actually juſtified; being firſt adopted, he is reconciled to God, and is become the ſon of the moſt High, and hath all his ſins pardoned, both paſt, preſent and to come. It is a ground of much Conſolation to ſuch a ſoul who hath the Holy Ghoſt dwelling in him, he cannot reſt till he find the free grace of Jeſus Chriſt revealed to him by his holy Spirit, in ſome promiſe thereof; for Chriſt himſelf hath ſaid, That the Spirit of truth will take of mine, and ſhew it unto you, Joh. 16.14. There is ſtrong conſolation laid up for all thoſe that cannot reſt without the manifeſtation of the free grace of God unto their ſouls: other things will not ſatisfie them; the Lord doubtleſs will withhold no good thing from ſuch.
We now proceed unto the ninth Queſtion, Queſt. 9 which is, How doth God the Son give himſelf unto Abraham, and to his ſeed, in an everlaſting Covenant and union that ſhall never be diſſolved?
In three acts or works about Abraham and his ſeed. Anſw.
1. Firſt, in giving Chriſt, God doth give himſelf; and therefore here is the Son's work, to come, and take our nature upon him: For the Father gave him for that end, and the Son came to fulfil the will of the Father; and that is the Son's work, even the true diſtinct work of Chriſt. It properly belongeth unto the Son, to be our actual Redeemer from all ſin and miſery.
2. As the Father draws us to the Son, and reveals the Son unto the ſoul; ſo doth the Son reveal the Father alſo: Joh. 1.18. Mat. 11.27.
3. As the Father doth accept us in his Son, as juſtified by his righteouſneſs, ſo the Son doth preſerve us in this eſtate, even to his heavenly Kingdom. Theſe therefore are the three works of the Son in the Covenant of Grace.
He takes our nature upon him for our redemption.
He reveals the Father to us.
He preſerveth us in the Father and in himſelf. Let us ſpeak ſomething to each of theſe in particular.
1. For the firſt of theſe, That he took our nature upon him; the Apoſtle ſaith, Heb. 2.14, 15. &c. For as much as the children are partakers of fleſh and bloud, he alſo himſelf took part of the ſame, that through death he might deſtroy him who had the power of death, that is the devil, and deliver them who through fear of death, were all their life time ſubject to bondage, &c. Therefore it was truly ſaid, Iſa. 9.6. Unto us a Child is born, unto us a Son is given, &c. He took our nature upon him, lived a miſerable life, died a curſed death; this is the proper character, and work of the Son; and thus he is made an horn of ſalvation to us, Luk. 1.69. and all this floweth from the everlaſting Covenant, as alſo Zachariah Propheſied, Luk. 1.72, 73. To perform the mercy promiſed to our fathers, and to remember his holy covenant, the oath which he ſware to our father Abraham: By him we have redemption through his blood, Eph. 1.7. Col. 1.14. He gave himſelf for us, that he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works. Tit. 2.14. This then is the firſt work of the Son, to Redeem us: And the very phraſe of Redemption doth imply a double ſtate of thoſe that are redeemed, without which it cannot be underſtood, to wit, The ſtate
whence
and
whereunto
they are redeemed,
Even from a ſtate of bondage, unto Chriſtian liberty; this is found in all redemption properly ſo called: It findeth us in bondage, and ſetteth us in a ſtate of liberty, Heb. 2.14, 15. He took our nature upon him, that he might deliver them, who through fear of death were all their life time made ſubject to bondage. And this third thing alſo is implyed (in the word Redemption) with both the former, namely, a certain price by which we are redeemed from bondage unto liberty. In a ſtate of Bondage we were under the Law and curſe of God, but Chriſt hath redeemed us from the curſe of the law: Gal. 3.13. and now ſin ſhall no more have dominion over us, for we are not under the law, Rom. 6.14. that is, not under the Covenant of the Law, though we lie under the Commandment of it in Chriſt: we were ſometime under the bondage of ſin, under the guilt and ſtrength of ſin; but by Chriſt we have redemption, even the forgiveneſs of our ſin: and as the Law was the ſtrength of ſin; ſo ſin was the ſtrength and ſting of death, 1 Cor. 15.6. but now, O death where is thy ſting! O grave, where is thy victory! the Lord hath delivered us from him that hath the power of death, Col. 2.15. Heb. 2.14. and from this evil world: Gal. 1.4. and from the wrath come, 1 Theſ. 1.10. ſo then this was bondage we ſometimes lay under, when the Law of God preſſed heavily upon us the conſcience of ſin even unto death; both firſt, and ſecond death; and both Law, and ſin, and death delivered us unto the power of Satan, and held us under the wrath of God; the world turned to be our enemy in all the bleſſings and croſſes of it: from all theſe bondages Chriſt hath redeemed us; and it is a marvelous work in the eyes of all that enjoy the ben fit of it.
If you ſhall ask, what Ranſom the Lord did pay, that we might be redeemed?
The anſwer is given, in 1 Tim. 2.5, 6. There is one mediator between God and man, the Man Chriſt Jeſus, who gave himſelf a ranſom for all, &c. ſo that he himſelf is the Ranſom. I will not ſtand diſputing whether he gave his active, or paſſive obedience, or both; The Text is large, He gave himſelf, from the height of glory to become a mortal man, not ſinful, but by imputation; ſo that from firſt to laſt he gave himſelf. Conſider him therefore from his firſt taking our nature upon him, and all is but one ranſom; for his very active obedience was paſſive, and his paſſive obedience was active; if he had not been active in his ſufferings, his ſufferings had not been ſatiſfactory, therefore he willingly laid down his life; No man taketh it from him, but he layeth it down of himſelf, Joh. 10.17, 18. elſe had not his death been of any ſweet ſmelling ſavour to the Lord: forced death is no acceptable ſacrifice.
Again, on the other ſide; his active obedience was paſſive; he ſuffered himſelf to be cloſed in his Mothers womb, and when he was born he ſuffered himſelf to be laid in a manger: and although being God over all, bleſſed for ever, he was ſubject to no Law, yet now he ſuffered himſelf to be obedient unto his Father: now for great Princes to live in other Dominions, to obſerve their Rules, and be guided by their Laws, it is a ſuffering. This did the Lord Jeſus; for he had a ſpecial commandment to obſerve both Law, and Goſpel; and in this the Divine Nature doth ſuffer as much, as for the Creator to become a creature, and to take upon him the terms of hardſhip which become a creature: It is no debaſement unto Angels, nor unto Saints, to be obedient; but for the Creator to be obedient unto the Law of God given unto the creature, in this he greatly humbleth himſelf; when he ſaith, Thus it behooveth us to fulfil all righteouſneſs, Mat. 3.15. And this is ſuch kind of paſſion as hath all things tending to ſatisfaction in it. And by all this you may ſee, that from the firſt to the laſt the Lord Jeſus is a Ranſom; take him in his Cradle, and he is a Ranſom; take him throughout all the courſe of his life, and he is paſſive, and in all his ſufferings he is active: He went up and down doing good, and ſuffering evil all his life long; and thus he is a Ranſom: but above all, when as he came to wreſtle with the wrath of his Father, he did therein exceed all the reſt of his ſufferings: It was much indeed for the Son of God to make himſelf a ſervant; but when he that is the Son of the eternal God, and in regard of his God-head equal with the Father, ſhall now ſtand to wreſtle with the unſupportable wrath of God, and to cry out, My ſoul is in an agony unto the very death, and through anguiſh thereof to ſweat drops of bloud; and though his heart as it were ſeems to recoil, ſo that if it were poſſible he deſires the cup might paſs from him, yet he is carried before Pontius Pilate, and is there condemned, and afterward ſuffereth the death of the Croſs: this was the chiefeſt part of the ranſom, which the Lord did intend to pay to the juſtice of his Father; wherein he did alſo undergo the very pangs of Hell for our ſins, and ſo gave himſelf a Ranſom for us. And had not all this been, we ſhould never have been redeemed from the terrours of the Law. Thus therefore did the Lord give himſelf, in taking our nature upon him, and giving himſelf unto a ſtate of bondage, from a ſtate of liberty, to redeem us unto liberty from a ſtate of bondage under the curſe of the Law of God, even unto liberty from ſin, and death, and Satan, and this World, and from the indignation of the moſt High: A wonderful deliverance!
But as it is in all other liberties; ſo this Chriſtian Liberty doth ſtand in two things: Firſt, As in removing ſome bondage, and burdens: Secondly, So it carrieth with it ſome ſuch priviledge and enfranchiſement as whereby me claim ſome liberties which others cannot reach unto; and thoſe the Lord Jeſus hath dearly paid for, by ſuffering his Fathers wrath, which did ſo drink up his Spirits, that I believe he died not by the pains of his body, for he died before his time; but the wrath of God did ſwallow him up principally, though his bodily pains did help it forward. Now by this means we have acceſs unto the Lord, and into this grace wherein we ſtand, Rom. 5.2. and that with boldneſs, and confidence, Epheſ. 2.12. even to enter with boldneſs into the holieſt by the bloud of Jeſus, Hob. 10.19. Hereby we have liberty to call God Father, and to come unto him as to a Father, and to expect all bleſſings from him for this life, and for a better, both wiſdom, righteouſneſs, ſanctification, and redemption from all miſeries and dangers, even from death to life, even life eternal; beſides all bleſſings of the Kingdom of grace here below: All Church-priviledges, and Commonwealth-priviledges, hath the Lord purchaſed for us by his bloud: great and large are the liberties which the Lord hath purchaſed for us, that are recorded every where in Scripture. So that if the Son ſhall make you free, then are you free indeed
2. Now for the ſecond work of the Son in this everlaſting Covenant. Preſuppoſing the Lord God the Father to have drawn the ſoul unto the Son from all confidence in the world, and in his own righteouſneſs, and in his own returnings unto God by believing through his own power, from confidence in his own reſolutions, and his own waiting upon Chriſt; and from all confidence in priviledges, and power of nature, and grace received; now it may be all this while the poor ſoul knoweth not who it is, that hath wrought all this work in him, and for him; and it may be he is ſo far to ſeek in this, as that he knows not whether it be the Lord God the Father, or the work of ſome enemy to deceive him: though he all this while ſeeth his need of Chriſt, and hath none in heaven but him, none in earth in compariſon of him, of the want of whom he is ſenſible; yet the ſoul knows not whether all this humiliation, which is wrought in him, come from the wrath or mercy of God, and whether God hath not in all this, given him only a taſte of the very torments of Hell, and the pledge of them, to his everlaſting perdition.
Thus may the poor ſoul be affraid notwithſtanding all this gracious work wrought in him, above all the power of the creature: though the Lord hath not ſaid much of it unto him, yet he hath done it; and happy we that ever the Lord hath owned us ſo far.
Now here is the ſpecial work of the Son, he doth bring us back again to the Father, and reveals what the Father hath done unto us, even his rich grace that hath taken all this pains with us; for as no man knows the Son, but the Father: ſo neither doth any man know the Father, but the Son, and be to whom the Son will reveal him, Mat. 11.27. So that the Lord Jeſus doth enlighten the ſoul, by the anointing of his bleſſed Spirit, to ſee what it is that the Lord hath done for him in mercy; which heretofore he thought was done in wrath: whence the ſoul begins to ſee the Fathers love, even the goodneſs of a God in what hath paſſed upon him, far beyond what he could have asked, or thought for; And therefore now begins with ſome more hope, and liberty to call God Father: for from this work of the Son, there doth ariſe the two characters of a Son in the ſoul, both which are comprized in this one, that is liberty: and there is a double liberty wherein a ſon doth ſtand: 1. Firſt, He hath eaſe from all his doubtful fears, or at leaſt from a great part of the burden of them; ſome refocilations, ſome kind of quietneſs falleth upon the heart of a wearyed ſinner, whence the heart is eaſed beyond his thoughts; although as yet his comfort ſtands rather in expectation, then in actual fruition; as our Saviour ſaith, Come unto me all you that are weary, and heavy laden, and I will give you reſt, Mat. 11.28.29. He doth not promiſe ſudden reſt: He will give you preſent eaſe; but learn of me, for I am meek and lowly, and you ſhall find reſt unto your ſouls. The Lord will give reſt unto the ſouls of his people; at the preſent he gives them eaſe, and an expectation of much more plentiful fruition of reſt and peace, which they have begun to taſte of.
And how doth the Lord eaſe the ſoul in ſuch a caſe, ſo as that they feel the burden a great deal lighter? How doth the Son quiet, and ſtill, and refreſh the ſoul? Is it by the ſight of his own hungering and thirſting after righteouſneſs?
What ſaith the Lord in ſuch a caſe? Or how doth he ſatisfie the ſoul? He telleth us plainly where our ſatisfaction is, Joh. 7.37, 38, 39. If any man thirſt, let him come unto me and drink: So that if a man thirſt, how ſhall he ſatisfie himſelf in his thirſting? This is the main queſtion in many a ſoul; May I not draw conſolation out of this, that I do thirſt after the Lord Jeſus?
You ſhall find, that the Lord doth not bid me go ſatisfie my ſelf by ſeeing my thirſt: If a man ſhall ſay, I am exceeding thirſty, and I ſhall tell him that he is a man of a healthful conſtitution, becauſe a man in a Frenzy is thirſty, and knows it not; this will not ſatisfie his thirſt.
How therefore comes the ſoul to be freed of his burdens? He thirſteth after Chriſt, and none of all the creatures can quench his thirſt; therefore our Saviour proclaims this in the laſt and great day of the Feaſt, when moſt of the Jewes were preſent (for this Feaſt laſted eight days) If any man be now athirſt, and not ſatisfied with all the Ordinances they had now enjoyed: he doth not ſend them back again, nor doth he bid them ſatisfie themſelves with their own thirſtings; neither doth he tell them, that their bleſſedneſs lyeth in that they do thirſt (though there be a bleſſedneſs in it) but how then ſhall they be ſatisfied? Let him come to me, and drink.
So that this is the Chriſtian Liberty, which the Lord brings us unto, when he works in us unquenchable deſires after Chriſt: if you would comfort a ſoul, and tell him you do thirſt after Chriſt; & that you could not have done if Chriſt had not wrought it in your ſoul; you ſay true, and there may be more in ſuch a ſoul then he is aware of; yet Chriſt is not wont to leave the ſoul to quench his thirſt with his thirſt: but you will ſay, Is not hungering and thirſting a ſign of health? For a ſurfetted body doth not hunger: true: yet the Lord doth not direct the ſoul to content himſelf with his own act; but, Come unto me. But will the Lord Jeſus give him drink? He promiſeth that he will; Let him come to me, and drink: And he ſaith moreover, He that believeth on me, out of his belly ſhall flow rivers of water of life: this he ſpake of the Spirit, which they that believe on him ſhould receive; for the Holy Ghoſt was not yet given, becauſe that Jeſus was not yet glorified: ſo as that which now the Son doth, is not the proper characteriſtical work of the Spirit; but Jeſus Chriſt doth come unto the ſoul, and comforts it in ſome meaſure; and, which is a ſecond degree of liberty, giveth ſome liberty of hope, that the Lord will at the length be pleaſed to fill him with his bleſſed Spirit, which the Lord did more abundantly pour out upon the Diſciples after his Reſurrection: And there is yet a more abundant fulfilling of all, when he doth come unto the proper work of the Spirit; and therefore he diſtinguiſheth his own work, from the work of the Spirit, Joh. 14.16, 17, 18. and 16.7, 13. he ſaith of himſelf, that He will not leave them comfortleſs; but he putteth this difference between his own work, and the work of the Spirit, Joh. 16.25. Hitherto I have ſpoken unto you in parables; but the time comes, when I ſhall ſhew you plainly of the Father; yet he had ſpoken much unto them, and told them that he loved them, and that the Father loved them; but all is but a kind of parable in compariſon of what the Lord will further reveal, when he doth more fully ſend forth his Spirit into their hearts. In the mean while himſelf ſetteth on ſome word or other of his grace, whereby he gives the ſoul ſuch a taſte of himſelf (more then reprobates can have) as makes him thirſt after more and more of Chriſt, until he be ſatisfied with the riches of the grace of God.
3. Thirdly, When the Son hath thus brought us unto the Father, and ſhewed us his fatherly love toward us, as he ſaith, Joh. 16.26, 27. I ſay not, that I will pray the Father for you, for the Father himſelf loveth you. Then doth he keep us in this eſtate: And (which is a farther work of the Son) for this purpoſe, he will ſend us his holy Spirit, as He told his Diſciples, Joh. 16.7. It is expedient for you, that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will ſend him unto you Thus as the Father ſent the Son: ſo will the Son ſend the Spirit; and in the mean while he doth preſerve us until the Spirit come; and then he preſerveth us by his Spirit. Now ſometimes he makes his people tarry longer, before he ſend the Spirit in this kind of diſpenſation (but we leave the times and ſeaſons thereof, unto the free purpoſe of the grace of God) but I ſay, mean while the Son preſerveth us, Joh. 6.39. This is the Fathers will, that of all that he hath given me, I ſhould loſe nothing. So Joh. 17.12. Thoſe that thou gaveſt me I have kept, and none of them is loſt. He keeps us in a waiting frame of ſpirit, ſo that we cannot but thirſt after him, and long for him, and mourn for the want of him; and then a bruiſed reed ſhall he not break, and ſmoaking flax ſhall he not quench, until he bring forth judgement unto victory, Mat. 12.20. Thus hath the Lord Jeſus promiſed to keep us, and this he doth perform,
1. Partly, by praying for us, Luk. 22.31, 32. Simon, Simon, Satan hath deſired to have you, that he may ſift you as wheat; but I have prayed for thee that thy ſaith fail not: ſo Joh. 17.11, 20, 21, 22, 23, &c. Holy Father, keep through thy own Name, thoſe whom thou haſt given me, that they may be one, as we are, &c. and this is the eternal efficacy of the Son, whereby every beleeving ſoul is kept until he do finde fulneſs of accompliſhment of his ſpiritual deſires: and though we may be many waies wanting in prayer for our ſelves, yet he will give us his Spirit to pray within us with ſighs and groans that cannot be expreſſed.
2. And as he 'will keep us by his prayer: ſo ſecondly, by his ruling Providence; for all power is given unto him, both in heaven, and in earth, Mat. 28.18. and this power he doth employ to preſerve his ſervants from all the deluſions of the ſons of men. The Prophet Ezekiel complains of ſome, that thruſt away, and ſhoulder out the people of God, Ezek. 34.21, 22, &c. but, ſaith the Lord, I will ſet up one ſhepherd over them, and he ſhall feed them, even my ſervant David: verſ. 23, & 25. They ſhall dwell ſafely in the wilderneſs, and ſleep in the woods. None of all the deluſions of Antichriſt, none of all the power of Tyrants, not all the flattering world, nor all the perſecuting world ſhall be able to ſhoulder off the Saints of God from him, 2 Tim. 1.12. I am perſwaded that he is able to keep that which I have committed to him againſt that day: and the Lord Jeſus engageth both his own power, and his Fathers power for this end, Joh. 10.28, 29. I give unto them eternal life, and they ſhall never periſh, neither ſhall they pluck them out of my hand: my Father, which gave them me, is greater then all, and no man is able to pluck them out of my Fathers hand. Thus have you ſeen how Jeſus Chriſt gives himſelf unto Abraham, and to his ſeed, to become one with us, to lead a miſerable life, and dye an accurſed death, thereby to redeem us from all our enemies unto a ſtate of liberty, by an invaluable price, even by himſelf. And having thus had the Father drawing us unto Chriſt, (though the Father ſaid little unto the ſoul who had been about him all this while, and ſo leaves the ſoul in no ſmall diſtreſs) as the Fathers work is Power, ſo the Sons work is Liberty; and he revealeth to us our redemption; and reveals it ſo, that the ſoul is ſet in an earneſt longing after Chriſt, (in whom there is a way to the Father) and a great mourning after him, hungring for him; ſo that nothing in heaven nor earth can ſatisfie him: in which caſe, the Lord doth give ſuch ſtrength and conſtancy unto the ſoul, in looking towards Chriſt, as encourageth him to expect refreſhing in the end; though at preſent he looks at all that he hath attained as a parable in compariſon of what he would further enjoy in communion with Jeſus Chriſt: but it often befals the ſervants of God, as it did the Diſciples of Chriſt; they were put unto new demurrs, and doubtings: We thought (ſay they) it had been he that ſhould have reſtored the kingdome to Iſrael, Luk. 24.21. (theſe were Simon, and Cleophas) if it had not been He, where was the comfort and bleſſed hope of reſt, which they looked for in Jeſus Chriſt? we thought it had been he; a ſign it was a demurr, and diſpute in them, whether it was Gods grace in them, or Chriſt that had been with them, yea, or no: whileſt they are at this debate in themſelves, Jeſus himſelf comes unto them, and reproves them for their unbelief, and chargeth them to tarry at Jeruſalem, and there to wait for the promiſe of the Father. And thus doth the Lord Jeſus teach us to know the Father, and reveals him to us by ſtrengthning us unto all ſuch holy duties as he calleth us unto: and though we be many times affraid to pray, to hear, to come to Chriſtian conference; yet the Lord will not ſuffer us to refrain, but we muſt pray, and confer, and hear; and when we have uſed all, he teacheth us to know, that it is not in all theſe, as of themſelves, to work any thing in us; nor doth he ſuffer us to content our ſelves in any thing wrought in us, but cauſeth us to thirſt after more of himſelf in every Ordinance, until the Spirit comes in a plentiful meaſure, according to all the latitude of our deſires after Chriſt Jeſus.
Now for the Uſe of this; Ʋſe 1 in the firſt place, If ſo be the work of the Son be ſuch a work of redemption, then certainly our ſtate is a ſtate of bondage, before we be thus redeemed; yea, it is ſuch a ſtate of bondage, as wherein we lie bound under Gods Law, and under ſin, under Gods wrath and curſe; under the Devil and death, and under the power of this world; and all theſe enemies have power over us, to carry us captive unto ſin and miſery: ſo that great is the miſery we lie under, if we knew our miſery; few know it, but are ready to ſay, with thoſe Joh. 8.33. We were never in bondage to any: oh poor hearts! then were you never redeemed to this very day: if thou never yet kneweſt thy bondage, thou never yet kneweſt thy Redeemer; the Lord will never ſo diſhonour his own work, as to pay ſo great a price to work ſo great redemption, for thoſe that never knew what it meant: nay, firſt he will teach them their bondage, ver. 34. He that committeth ſin is the ſervant of ſin; therefore if the Son make us free, we ſhall be free indeed; but otherwiſe we cannot be free.
Secondly, Uſe 2 It may teach all thoſe that are under bondage, where your liberty and hope, and ſpiritual redemption lies: Iſai. 45.22. Look unto me, and be you ſaved, all the ends of the earth: look unto him.
Object. But may I not look at ſuch good deſires, and hungrings and thirſtings, and mournings after Chriſt, as are in me, to ſatiſfie my ſelf with them
Anſw. Alas, you may look long, and it may be much ado to kindle a ſpark of comfort; it may be you may get out a ſpark, but then it is but a ſparkling light, neither will the Lord ſuffer his ſervants to faſten the ſatisfaction of their ſouls there: ſhall a man that is hungry look to his hungring and thirſting? will that ſatisfie him? It is indeed a ſign of health, but it will not ſatisfie him: ſo neither will ſpiritual hungring and thirſting: therefore he ſaith, Come unto me, if you mean to finde reſt: it is not a mans wearineſs that doth ſet his bones at reſt; but, Come unto me, all you that are weary and heavy laden, Mat. 11.28. there hath he laid up our peace; in coming to him we ſhall find eaſe, even a certain ſecret refocilation at leaſt, that will ſtrengthen us to bear temptation; ſo as that you may ſee the Fathers love, and you may alſo ſee your own hungrings and thirſtings; for unto ſuch the Lord calleth us, and that puts a great deal of difference between a great deal of common work, and ſuch as is wrought by Gods efficacious drawing of us home to Jeſus Chriſt. Take you an hypocrite, and if he begin to mourn for Chriſt, and the like, he ſatisfieth himſelf in theſe things; but is this the way of the working of Gods almighty power, to bring men unto ſomething that is in themſelves? Is it not his effectual calling of us unto Chriſt? doth not Chriſt ſay, If any man thirſt, let him come to me and drink? Otherwiſe all is but unprofitable work, until you come unto Chriſt; ſo far as Chriſt is there, ſo far there is life; if we be drawn unto him, that as he beginneth the work, ſo he is the end of it in us; and the ſoul cannot reſt but in cleaving unto him, then is there ſomething more then fleſh and bloud hath revealed. So that this is the way that God calleth his ſervants to walk in, namely, to look unto Chriſt, to turn unto this ſtrong hold, Zach. 9.12. By his bloud he hath delivered his priſoners out of the pit, wherein there it no water: our ſtrength lieth not in our own hungring and thirſting, and poverty, though there be truth in theſe; and everlaſting truth, by reaſon of the Spirit that wrought them, and the bloud that bought them; yet your ſtrong hold is not in them, but in the rock of Iſrael; he is the horn of ſalvation to his people: ſo that I would adviſe every poor ſoul, in whom is wrought any mourning after Chriſt, through ſence of your need of him, make the Lord Jeſus your ſtrong hold. And this is the true work, and way of the Son of God to bring you to the Father; and the more you find the Lord Jeſus, the more you ſhall diſcern the gifts that are given unto you, and the comfort and power of them: not that I deny that Jeſus Chriſt doth open unto the ſoul, what he hath done for him, Joh. 6.69. We believe and are ſure that thou art Chriſt, the Son of the living God; ſo Joh. 16.30. but he doth not ſhew them for this end, that you ſhould ſatisfie your ſelves in them, but ſtill come unto him: what though you have many gracious promiſes that promiſe many future conſolations? it is, that you ſhould ſeek unto the Lord, in whom they are laid up; and unto the Father of Jeſus Chriſt, that promiſed them, in whoſe hand it is to make them all good unto us: thus in all this doth the Lord train up his ſervants unto an heavenly and Chriſtian frame; and if the ſoul ſhould reſt in any work he doth, or gift he hath received; it is a ſtrong jealouſie the work is not ſound: for if it be of the grace of God, and in truth, it will ſtill lead the ſoul to look up unto Chriſt; and the ſoul cannot quench his thirſt in it, but comes to the Father, and earneſtly beggeth, that out of his Fatherly love he would give him Jeſus Chriſt: this is the ſpirit and way of a true-hearted Chriſtian.
Thirdly, Uſe 3 This may teach Chriſtians, that are in ſuch a way as this, to hold on in that way; for truly it is a way of comfort through the grace of God, Iſai 43.1. Fear not, O Iſrael, for I have redeemed thee; none of the redeemed of God need to fear, Luk. 1.74. We are delivered, that we might ſerve him without fear: It is in the Lord Jeſus that the Apoſtle doth ſo triumph, Rom. 8.31. &c. Who can be againſt us? who ſhall lay any thing to the charge of Gods elect? who is he that condemneth? it is Chriſt that died, &c. and hereupon he triumpheth, ſaying, Who ſhall ſeparate us from the love of God? &c. and though we may ſay, That he was grown to a greater meaſure of ſtrength then we now ſpeak of; yet this is the work of all the Iſrael of God, to hope in the Lord, in whom is plenteous redemption, Pſal. 130.7.
Fourthly, Uſe 4 This may ſerve to teach us to wait upon the Lord, for this his plenteous redemption; and to bleſs his name for it when we find it: Pſal. 103.4. Bleſs the Lord O my ſoul, who redeemeth thy life from deſtruction, &c. Let us learn to ſerve him with thankfulneſs, and to grow up therein; for this is the great redemption, wherewith the Lord hath redeemed us to himſelf: he that hath thus redeemed us, will ſtill redeem and deliver us, 2 Cor. 1.10. he that hath done this, will not leave us, until he hath finiſhed all his thoughts of peace towards us.
In the Fifth and laſt place, Uſe 5 let it exhort us to ſtand faſt in all our Chriſtian liberties: they coſt dear; and we are redeemed from the Covenant and curſe of the Law of God (from the Laws of men much more, that are not according to God) be not therefore ſervants to luſts and paſſions, to the world and to the Devil: let us tread the world under foot; ſeeing God hath redeemed us, let us walk as his redeemed ones, redeemed from all errours of mind and judgement; ſtanding faſt in all that liberty, wherewith Chriſt hath made us free, Gal. 5.1. and be not again entangled with the yoke of bondage: it was a bondage that we were in before, and a bondage greater then either we or our fathers were able to bear; let us therefore ſtand faſt in our liberty.
We now come to the tenth Queſtion, Queſt. 10 How God the Holy Ghoſt gives himſelf to Abraham, and his elect ſeed, in the Covenant of Grace? For if God give himſelf, he doth not onelyonly give his nature, but his perſons: God the Father gives himſelf, and God the Son gives himſelf, and God the Holy Ghoſt gives himſelf unto the people of God: Joh. 14.16, 17. I will pray the Father, and he ſhall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, becauſe it ſeeth him not, neither knows him: but ye know him; for he dwelleth with you, and ſhall be in you: if then the Holy Ghoſt be given, as well as the Father, and the Son, How is he given? Or how doth he give himſelf unto the Church, and unto all the Iſrael of God?
Anſw. There be four ſeveral Acts or works whereby the Holy Ghoſt is given to the Church, and to his people: for though the Lord Jeſus pray the Father for him, and the Father ſendeth him, and the Son alſo ſendeth him, Joh. 15.26. yet the Holy Ghoſt himſelf doth comes upon his people, Act. 2.2. &c. and He comes by a fourfold act:
1. Firſt, by indwelling or inhabitation in the Church.
2. Secondly, by an act of Sanctification.
3. Thirdly, by an act of Revelation; and therefore he is called a Spirit of Revelation, and that is proper to the Holy Ghoſt.
4. Fourthly, by an act of Conſolation; and therefore he is called the Comforter.
1. Firſt, for Inhabitation, ſo ſaith the Apoſtle, Epheſ. 2.22. You are builded together in Chriſt, for an habitation of God through the Spirit: in this reſpect alſo it is, the Apoſtle demandeth of the Corinthians, 1 Cor. 3.16. Know you not that you are the temple of God, and that the Spirit of God dwelleth in you? ſo in the place fore-alledged, Joh. 14.16, 17. and when he ſaith, dwell in you, it noteth the conſtancy of his being in them; he will abide in his dwelling place: ſo 1 Joh. 2.27. the anointing there promiſed, is the Spirit; & great is the neceſſity of his in-dwelling in us, for two principal reaſons.
The firſt is taken from the neceſſity of our union into one myſtical ſpiritual body with the Lord Jeſus; Reaſ. 1 which by this means is firmly and inviolably wrought, 1 Cor. 6.17. He that is joyned to the Lord is one Spirit; in as much as that one Spirit who dwelleth in Chriſt without meaſure, dwelleth in us according to our meaſure; and ſo we are all one myſtical body: and I cannot tell how better to compare it, then to a muſical Inſtrument, wherein though there be many pipes, yet one blaſt of the bellowes puts breath into them all; ſo that all of them at once break forth into a kinde of melody, and give a pleaſant ſound to the ears of thoſe that ſtand by; all of them do make but one Inſtrument, and one ſound, and yet variety of muſick. So is this very caſe: look at all the living members of Chriſt, they are all compacted together, and ſet into one ſtock, and root; by which means it comes to paſs, that though they be many thouſands, yet they all make a melodious harmony in the ears of the Lord of Hoſts: therefore for the combining of us into the unity of one Spirit, neceſſary it is, that the ſame Spirit that breathes in the humane nature of Chriſt, ſhould breath in us all: and though the divine Nature of Chriſt be God, the humane Nature is finite, and yet hath the Spirit above the capacity of the creature; and this ſame Spirit doth act, and guide, and move all our affairs in him; and (which is wonderful) it comes to paſs, that the ſame Spirit breathing in Chriſt and in us, we have not only a meaſure of the Spirit to do one duty, but he doth concur with us in all ſpiritual duties which we undertake according to him; for without him we can do nothing, Joh. 15.5. This is the firſt reaſon of the inhabitation of the Spirit, to keep alive ſpiritual union between Chriſt and us; therefore is there one Spirit in us all.
Secondly, Reaſ. 2 another end of this inhabitation of the Spirit, is to keep poſſeſſion for the Lord in our hearts againſt all adverſary power; for if the Lord ſhould leave his gifts only to keep poſſeſſion there, the devil would make very hard work with the beſt gifts that we have received: he blaſted all the precious gifts that Adam had received, which were more perfect in degrees than any we receive; and yet when all the powers of darkneſs and gates of hell are banded together againſt Jeſus Chriſt and his ſervants, there is not the leaſt of the ſervants of God that falleth away finally: and the Apoſtle John gives the reaſon of it, 1 Joh. 4.4. Ye are of God, little children, and have overcome them, becauſe greater is he that is in you, then he that is in the world. Neither are we preſerved by faith only, but by the mighty power of God, 1 Pet. 1.5. The Spirit it is that ſetteth Faith awork, and Chriſt it is that ſetteth the Spirit awork, to keep us unto his heavenly kingdom. And from this poſſeſſion of the Spirit, there comes a gariſon, as it were, to be kept in our hearts, whereby our ſouls are kept alive; ſo that the Spirit doth not only ſhed abroad his gifts into our hearts, but he keeps our hearts in a ſweet frame of ſanctification, 2 Tim. 1.14. That good thing which was committed to thee, keep by the Holy Ghoſt, which dwelleth in us; that goodly depoſitum, his Evangeliſtical Gift that did accompany his own ſalvation, and the ſalvation of the Church, he muſt keep it by the Holy Ghoſt that dwelleth in us; otherwiſe our gifts would ſoon vapour out into ſmoak and aſhes, whether it be faith, hope, zeal, patience, courage, or whatſoever elſe is requiſite for the ſalvation of Gods people: the Spirit by his power dwelling in us, acteth, and preſerveth them: the ſons of God are led by the Spirit, Rom. 8.14. nor is this a confining of the Spirit of God unto poor houſes of clay: Solomons Temple could not contain him; no, not the heaven of heavens; he dwelleth above all heavens unmeaſurably, yet he dwelleth alſo with him that is of an humble and contrite ſpirit, Iſa. 57.15. though it were a poor kitchinboy that hath ſuch a ſpirit, he dwelleth there, to revive the ſpirit of the humble. As thoſe that dwell in earthly houſes, there they take up their reſt, and lay up their treaſure; and there they delight to converſe: even thus doth the Spirit of God; and it is a wonderful Indulgence of the moſt High, that dwels in temples made without hands, ſo to be pleaſed to dwell in the ſons and daughters of men, to make good his own eternal counſel for their ſalvation. There is I confeſs alſo ſome kinde of preſence of the Spirit of God even in hypocrites, that are only fitted to ſome work of God, and therefore only attain to ſome work of common Grace, but not ſuch as doth accompany ſalvation: you will finde this difference between them, and Gods own children; the Spirit of God indeed comes upon them, as he did upon Saul, 1 Sam. 10.10. ſo that he propheſied; and more then ſo, he doth ſometimes continue with them for a ſeaſon, and ſo journeth a while in them, according as ſometimes it is ſaid, Jer. 14.8. he is like a ſtranger, or a wayfaring man, that tarrieth for a night; thus we read, 1 Sam. 16.14, The Spirit of the Lord departed from Saul, and an evill ſpirit from the Lord troubled him; a ſign the Spirit of God had been with him before. So Zedekiah, when he ſmote Micaiah on the cheek, and ſaid, Which way went the Spirit of God from me, to ſpeak unto thee? 1 King. 22.24. a ſign it may be that he had ſometimes found the Spirit of God, but now he was departed: however it be, the Spirit of God is in them but for a ſeaſon, until he be grieved by them, and then he doth depart; and indeed did never beſtow any regenerating grace upon them, but only fitted them for ſome kinde of ſervice for his Church, or the Common-wealth. So likewiſe Jehu, and Judas, and Demas, did much for a ſeaſon, by the Spirit of God; he did enlighten their minds, and open their mouthes, and gave free paſſage to their adminiſtrations; and you may ſometimes wonder how men have been aſſiſted in the pulpit both in prayer and preaching, that have been notorious in wickedneſs: thus it pleaſeth God to come, and ſojourn in them, and work great works by them, ſuch as may be of great uſe among his people, and may leave themſelves without excuſe: but you ſee where the difference lieth, even as it lay between the anointing of Saul, and Jehu; David, and Solomon; the anointing of Saul, was with a Vial of Oyl, and of Jehu with a Box of Oyl, 1 Sam. 10.1. 2 King. 9.1. the word in the Original is the ſame in both places, and it was not an empty Ceremony; Gods Ceremonies are accompanied with gifts ſutable unto them: his Spirit came upon them both, and they did mighty ſervice in their times; but when David was to be anointed, God commanded Samuel to fill his horn with oyl, in 1 Sam. 16.1. and in like manner did Zadok unto Solomon, 1 King. 1.39. Now an horn is not of a brittle Metal, but a glaſs is ſoon broken; the horn is the beauty and power of the Beaſt: ſo that when the Spirit is conveyed in the horn and power of Jeſus, Chriſt, it now giveth beauty and ſtrength unto the ſoul, and is not dryed up, nor broken in pieces, but abideth in the Saints unto the heavenly Kingdom. This is the firſt work of the Spirit of God; he doth give himſelf unto his people in a way of Inhabitation: he dwelleth in them, and unites them to Chriſt, and keeps them from being drawn away from God, by men or Angels, (I mean evil Angels) and preſerves alive all their gifts and graces; and acts and quickens them, ſo as may be for the edification of thoſe that are with them in Church and Commonwealth.
2. Secondly, as the Spirit of God gives himſelf in a work of Inhabitation: ſo doth he give himſelf in a work of ſanctification: and that is a work uſual in all our Catechiſms, [the Holy Ghoſt doth ſanctifie and preſerve us.] Let us look into ſome places of Scripture for the proof of it, 2 Theſ. 2.13. God hath from the beginning choſen you, through ſanctification of the Spirit, &c. he choſe us to be ſaved through a courſe of ſanctification: it is not the cauſe of election, but the way of ſalvation, in which the Spirit leadeth us: ſo 1 Pet. 1.2. Elect according to the foreknowledge of God, through ſanctification of the Spirit unto obedience. So that it is the Spirit that ſanctifieth us to be obedient: and a notable place to this purpoſe have we in the delivery of the Covenant of Grace, Jer. 31.33. I will put my law in their inward parts, and write it in their heart; he means, the law of holineſs and righteouſneſs; and he will ſo write it in the hearts of his people, that it ſhall be carried an end with power in them: accordingly doth the Apoſtle teſtifie concerning the Corinthians, 2 Cor. 3.3. Ye are manifeſtly declared to be the Epiſtle of Chriſt miniſtred by us, written not with ink, but with the Spirit of the living God; not in tables of ſtone, but in fleſhly tables of the heart: it is the Spirit of God therefore that writeth theſe laws in our hearts, and leaveth an impreſſion of ſome meaſure of power to be guided by them; He worketh in us both to will, and to do, of his own good pleaſure; he ſtampeth upon the ſoul ſuch gifts of his grace, as make us ſerviceable in our courſe to his heavenly Kingdom: and hence it is, that we read, Ezek. 36.27. I will put my Spirit with in you, and cauſe you to walk in my ſtatutes, &c. this is a ſpirit of ſanctification. To make it ſomewhat more plain; The Spirit of God is ſaid to be our ſanctifier, partly as he doth work the work of the two other perſons, and partly as he worketh his own work; though in all theſe works they all concur, yet they have their ſeveral characters, wherein they more peculiarly ſhine forth: whatever work any of the perſons do, they do it by the Spirit; and yet he doth a peculiar work, wherein though they concur, yet he is eminent in it. It is the proper work of the Father to draw us unto Chriſt: Joh. 6.44. & 1 Pet. 1.3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who according to his abundant mercy hath begotten us again unto a lively hope; that is the proper work of a Father, to beget; he ſheddeth abroad the Spirit upon us through Jeſus Chriſt our Saviour, Tit. 3.6. thus doth the Holy Ghoſt ſanctifie us, as the Father doth regenerate us, and frame us to be new creatures; though it be the Father's work in us, yet he worketh it by the Holy Spirit. And for the work of the Son, the proper character of a ſon is liberty, a ſervant is in bondage; a child in the way of child-like liberty may expect much from his Father: this the Lord Jeſus properly giveth, Mat. 11.28. Come unto me, and I will give you reſt; freedom, and eaſe of Conſcience he gives his ſervants: and how doth he work this eaſe and liberty, but by his Spirit? the ſame Spirit that is in him, dwelleth in us, and breaths a kind of liberty in us, which it hath from Jeſus Chriſt: For where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. and where he is, you may ſee the ſoul hath liberty from the anguiſh of Temptations: ſo that, is there any eaſe? any liberty? It is from Jeſus Chriſt the Son of liberty, who hath ſpoken ſome peace unto the ſoul. Thus the Father doth reveal the Son in us; and in point of ſanctification the Father doth regenerate us, but it is by a ſpirit of regeneration; the Son redeemeth us into liberty by a ſpirit of liberty; he comes in the Fathers name, and in the Sons name, to carry on that work, which they have in hand in the Saints, Joh. 14.26. and chap. 15.26. the Father will ſend him, and I will ſend him; and the Holy Ghoſt doth kindly work all, to make us regenerate ſons unto the Lord: theſe things he doth in their name; he doth ſome things alſo in his own name, though from their power alſo: now though both theſe are ſanctifying works, there is a third work of ſanctification which is proper to the Spirit; this was foretold by Chriſt, Act. 1.8. You ſhall receive power after the Holy Ghoſt is come upon you: they were the ſons of God before, and free ſons before, ſet at liberty by the Spirit of the Son; but there is yet more to come; You ſhall receive power after the Holy Ghoſt is come upon you: ſo this is the proper ſanctifying work of the Spirit, to give a further power in ſanctification; he doth imprint a character of power upon our ſanctification, that we have not only power to be called the ſons of God, nor to be free ſons of God, but powerful alſo, 2 Tim. 1.7. the Lord hath given us the Spirit of power: when the Spirit worketh this, he worketh his own proper work. And as there is ſuch a kind of threefold degree in a ſpirit of ſanctification: ſo there is a kind of ſemblable work, that is found in hypocrites in ſome meaſure; for as you read of the Holy Ghoſt his coming upon them, ſo ſhall you find mention made of their ſanctification, Heb. 10.29. they are ſaid to tread under foot the bloud of the Covenant, wherewith they were ſanctified: ſo Mat. 20.16. Many are called, but few are choſen: doth he mean, by the outward call of the word? truly you ſhall find, that the context will carry you much farther then ſo; for conſider upon what occaſion our Saviour ſpeaketh it: there was a certain rich man, that would have forſaken all, and followed Chriſt, but he found it too coſtly; but Peter ſaid, We have forſaken all, and followed thee, what ſhall we have therefore? verily, ſaith Chriſt, Ye that have followed me in the regeneration, (meaning, in the regeneration of the world) ſhall ſit upon twelve thrones, &c. but many of thoſe that do forſake much, ſhall be laſt; and the laſt ſhall be firſt: for the kingdom of heaven is like unto a certain houſholder, that hired men into his vineyard; and ſome he hired early in the morning, ſome at the third hour, ſome at the ſixth, ſome at the ninth, ſome at the eleventh; and when he comes to reckon, he payeth every man a peny: they that bore the heat of the day, expected to have received more; whereupon the Lord Jeſus gives this as one anſwer, Many are called, but few are choſen: they may be called to forſake brethren, and ſiſters, and fathers, and mothers, and that out of conſcience unto Chriſt; and much they have done for Chriſt; they have laboured for Chriſt, and born the burden and heat of the day; they had a calling to come into the vineyard, and there they have wrought; and yet of theſe; few are choſen: ſo that it was not a meer verbal calling, no, here is a kind of ſtrong ſpiritual calling; which did prevail to withdraw them, from all the comforts of this life, ſo far it was effectual; and yet theſe were not choſen: ſo that there is a ſanctification, that doth not flow from Gods eternal election; and therefore it is not to be deſpiſed, that the Apoſtle doth add, Rom. 8.28. To them that are called according to his purpoſe; otherwiſe there is a calling, that comes from Gods purpoſe of free grace; and then it carrieth them along no farther, then to do ſome outward ſervice for God; they may do much harveſt-work, and yet not be called according to purpoſe: ſo then we ſee there is a calling and ſanctification, that reacheth unto them that are but common hypocrites; whence it comes to paſs, they will work much according to it, for ſanctification is that which worketh from God, the things of God, and for the glory of God; this is ſanctification in the proper meaning of it; and this you ſhall find in hypocrites: For they will work from God, Mat. 7.22. Have not we propheſied in thy name, and in thy name caſt out devils? they knew their own name would not reach it, therefore they will make God their efficient cauſe: and it is a great word, which the Lord ſpake unto Jehu, 2 King. 10.30. Becauſe thou haſt done well in executing that which was right in my eyes, and haſt done unto the houſe of Ahab according to all that was in my heart; thus he wrought the things of God, and pretended the glory of God, verſ. 16. and which is more wonderful, that they ſhould for the ſake of Jeſus Chriſt do many things, Mat. 19.29. and theſe not choſen, and ſuch as ſhall be laſt in the recompence; and what is yet wanting in theſe mens ſanctification? is the change of their heart wanting? truly, not altogether; for the Lord gave Saul another heart, 2 Sam. 10.9. But mind it, though it was ſomewhat altered in quality, yet not in ſubstance; it was not a new heart, not an heart of fleſh, for that is peculiar to the Covenant of Grace; they want that ſelf-denying faith that is found in all new-hearted Chriſtians, whereby they deny even themſelves, Luk. 9.23. for a man to be all from Chriſt, and all in Chriſt, and all for Chriſt; this is wanting to theſe moral ſanctifications that are found in men. But wherein then is the defect of their ſanctification diſcovered? in this: Take you a man ſanctified, as Saul, Jehu, Judas, Demas, theſe were men of good account; Samuel had a good eſteem of Saul; and Jonadab bears Jehu record, that his heart was upright with him; the Diſciples miſtruſt themſelves rather then Judas; and Paul ranketh Demas, with Marcus and Ariſtarchus his fellow-labourers; yet in all theſe here was no ſelfdenying faith: for he that comes to Chriſt, and cloſeth with Chriſt, muſt deny himſelf; ſo then in this theſe men do ſhew themſelves different from the choſen of God, they come not to Chriſt with a ſelf-denying heart; they ſeem to work all in the name of Chriſt, yet they ſtill work in their own power and ſtrength, or at leaſt they work for themſelves. You read of ſome, that took delight in the Lord, Iſai. 58.2, 3. and yet if God do not hear their prayers, they are offended; a ſign they wrought in the ſence of the worth of their own works: ſo alſo thoſe in Mat. 7.22. Have not we propheſied in thy name? they do expoſtulate with God, why he ſhould caſt off them; they expected a bountiful reward for the works they had done: they wrought from themſelves, and for themſelves: and ſo thoſe many that were called, Mat. 20 they had denied father, and mother, and wife, and children; and therefore they looked for great reward, having borne the burden and heat of the day: and this is the proper character of an hypocrite, he doth challenge his reward out of the worth of his work; whereas the choſen ones of God are taught to ſay, When we have done all that is commanded us, we are unprofitable ſervants, Luk. 17.10. this is one difference in the riſe of the work.
Again, there is a difference in the work it ſelf: Gods choſen ones work the will of Chriſt, and not their own, though their will alſo goeth along with it: others work the will of Chriſt, as far as it will ſtand with their own: Jebu's zeal did root out Baal, and the houſe of Abab freely; he drove on furiouſly, for it was an act of his own ambitious heart, to ſettle his own Kingdom: this he aimed at, no further would he go; from the ſins of Jeroboam the ſon of Nebat he departed not.
And Laſtly, Hypocrites will out-ſhoot Chriſt in his own bow; they will aim at their own ends in Chriſts works: Jehu will root out Ahab, and Baal, but it is to eſtabliſh his own Kingdom; to walk in all the Lords Commandments he did not regard: while Gods will accompliſheth his will, he goeth along with it, but no farther. Thus we ſee there is a work of ſanctification under a Covenant of works, ſuch as whereby men have another heart, and many gifts of courage, and wiſdom, and zeal, and power come upon them for the ſervice of the Church; and yet you will find that they will work from themſelves, and for themſelves; and for God they will not work beyond their own ends: and though they ſeem to walk with him for a while, yet you ſhall ſoon ſee the Lord will take one courſe, and they will take another.
3. We now come unto a third work of the Holy Ghoſt, in which he doth give himſelf as God unto his people; for in all theſe works he doth work as God, and ſo expreſſeth himſelf: this work is Divine revelation; he doth reveal himſelf like a God in the ſoul, that ſo you may acknowledge his preſence, power and truth: a very clear place we have for it, Eph. 1.17, 18. &c. I ceaſe not to make mention of you in my prayers, that the God of our Lord Jeſus Chriſt, the Father of glory, may give unto you the Spirit of wiſdom and revelation in the knowledge of him, &c. mark how the Apoſtle doth conſider God in regard of his moſt eminent glory, and power; as he is the God of Jeſus Chriſt, and the Father of glory, That he might give us the Spirit of wiſdom and revelation in the knowledge of him; that is, of the Father, Son and Spirit: That the eyes of your underſtanding being enlightened, ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the ſaints, &c. minde what Divine revelation here is, ſee how gloriouſly God is ſet forth that giveth it, and alſo the gift that is given: and theſe things the Apoſtle prayeth not only for glorious and tranſcendent Chriſtians, men of renown; but for all the Epheſians, for all ordinary Chriſtians among them; he would have none of them deſtitute of a Spirit of wiſdom and revelation: and what ſhould this Spirit do? it ſhould enlighten the organ, even the eyes of their underſtanding, otherwiſe it is beyond the power of created gifts, to reach the clear diſcerning of the myſteries of the Kingdom of God, as they are diſpenſed in the Goſpel of Chriſt: and as in all ſight there is the Organ, and the Medium, and the Object; the eye is the organ, the air is the medium, the thing ſeen is the object: ſo doth the Apoſtle here pray, that the eyes of their underſtanding might be enlightened, far above the capacity of Reaſon, yea, above the capacity of the ſpiritual gifts, which they had received; for he deſires that a ſpirit of wiſdom and revelation might be given them: though the Lord had bleſſed them with all ſpiritual bleſſings already; they had believed, and had been ſealed; yet here is ſomething more to be attained, they want a further enlightening by the clearing of the word of God, which is the medium, by which we diſcern all things therein: and for the Object, he doth expreſs what it is; that you may know what is the hope of his calling, and the riches of the glory of his inheritance in the ſaints: and what is the exceeding greatneſs of his power to usward which believe, &c. theſe things the Apoſtle prayeth that the Spirit would reveal, even the hope that God hath laid up for his Saints: glorious things are ſpoken of the church of God; great and glorious hopes are prepared for them, and they are begotten unto them, even to an inheritance incorruptable and undefiled; that by vertue of our calling we might have fellowſhip with God the Father, and with his Son Jeſus Chriſt, 1 Joh. 1.2, 3. ſome degree of fellowſhip we have already; but the hope of that which is to come, is beyond all our comprehenſion, and beyond what any created underſtanding can ſearch into the depth of: and yet we may ſee much in the hope of preſervation, and quickening to that which is good: in the hope of God's turning all things to the beſt for us; we may ſee much of the rich and plenteous redemption which God hath wrought for us, and what goodneſs of God is reſerved to every poor ſervant of his, and what is the riches of his glorious inheritance in his Saints, and what is the exceeding greatneſs of his power to usward who believe, even that mighty power, which he did put forth to bring us to believe, that ever he ſhould bring ſuch hearts as ours were, to be enlightened, to ſee the bleſſings of his heavenly calling, to be called unto fellowſhip with the Father, and with the Son, and with the Spirit, and with the Church of God in all the promiſes of God, and gifts of grace, and duties of ſanctification: our calling is to be exerciſed in them all, until at length all their enemies be ſubdued, and death at length ſwallowed up in victory: This the Apoſtle prayeth for, that their eyes might be opened to behold all theſe myſteries. And thus doth the Holy Ghoſt clear up our underſtandings, and the Scriptures, whereby we underſtand, and the objects which are to be underſtood by us, even the riches of grace here beſtowed upon us, and laid up in heaven for us.
But how doth the Holy Ghoſt work theſe things? Queſt. indeed they are unconceivable myſteries, better felt then told.
The Spirit doth reveal himſelf partly in witneſſing unto our ſpiritual eſtate, Anſw. and partly by revealing all other counſels of his truth needful for us to know in this our age and time wherein any Chriſtian man liveth.
Touching our eſtate, He is called a witneſs, 1 Joh. 5.6. It is the Spirit that beareth witneſs; becauſe the Spirit is truth: there are ſix witneſſes mentioned in that text: three in heaven, the Father, the word, and the Holy Ghoſt: three in earth, the Spirit, the water, and the bloud; but it is the Spirit that beareth witneſs in all theſe.
But doth not the water and the bloud bear witneſs? truly they do, but it is in the hands of the Spirit; and that is plain by the 9. ver. wherein the Apoſtle giveth us to underſtand, that if any thing be confirmed by any of thoſe witneſſes, it is the witneſs of God, becauſe indeed the Spirit witneſſeth in them all.
You will ſay, Object. Doth not a Divine work yield a Divine Teſtimony? and are not the water of ſanctification, and the bloud of juſtification Divine works? and will they not reach a Divine Teſtimony?
It is not a Divine Teſtimony, Anſw. unleſs the Spirit of God bear witneſs in and by it: for are not the heavens and the earth Divine works, which the power of the creature cannot reach unto? all are Divine works, even to the leaſt hairs of our head; for we cannot make one of them, white or black: and yet an argument from the creature is no Divine Teſtimony, unleſs the Spirit of God ſet it home: if it be from the leaſt work, when the Spirit of of God beareth witneſs in it, there is a powerful Teſtimony: the Magicians of Egypt do profeſs, when Moſes brought the Plague of Lice, that it was the finger of God; when as in greater works they did not acknowledge it, but thought they could do the like: and what was the reaſon that they were confounded in the Lice? truly, becauſe the Spirit of God would on purpoſe breath in that work to confound them in ſo mean a creature: all which ſheweth us thus much, that it is not in the power of Divine works, though they be never ſo immediate, that are able to work Divine faith in us, unleſs the Holy Ghoſt breathe in them; and then, though it were but ſome creeping work, or word, it would breathe a ſtrong teſtimony to ſome former work of God: ſo that it is the Spirit of God, that doth make Divine Teſtimony both in heaven, and in earth; otherwiſe howſoever the judgement may be by ſome means convinced, yet a lively faith will not be wrought. To ſpeak ſomething unto particulars: the Father beareth witneſs, and the Son beareth witneſs of himſelf, and many great works which He wrought bear witneſs of him all his life long. Take you now the Father's work, which is to draw the ſoul unto Chriſt, through a ſpirit of bondage to make us ſenſible of our need of him; for every man that hath heard and learned of the Father comes unto Christ, Joh. 6.44. and no man can come unto Chriſt, except the Father draw him: ſo Mat. 16.17. Fleſh and bloud hath not revealed it unto thee, but my Father which is in heaven: ſo Gal. 1.15, 16. When it pleaſed God to reveal his Son in me; now though theſe be the work and witneſs of the Father, yet doth he not work them immediately, but by his Spirit, as he ſaith expreſly, 1 Cor. 2.9, 10. Eye hath not ſeen, nor ear hath heard, neither hath it entered into the heart of man, the things which God hath prepared for them that love him: but God hath revealed them unto us by the Spirit, &c. In like manner, when the Father doth diſcover Chriſt unto us, and draw us unto Chriſt, it is by the Spirit that he doth theſe things.
When the Son bringeth on the ſoul unto Chriſtian liberty (for liberty is the property of the Son) and reveals the Father's love unto the ſoul, Joh. 16.27. a ſon-like ſpirit doth this; it is the Spirit of his Son that maketh us cry, Abba, Father. Gal. 4.9, 7. Alſo the Spirit beareth witneſs, by a teſtimony from it ſelf, which it doth ſet on more clearly, then either of the former teſtimonies; according to Joh. 16.25. The time comes, when I ſhall ſpeak no more to you in proverbs, but I ſhall ſhew you plainly of the Father: He comes with power, and ſpeaketh peace more plentifully unto the ſoul. Act. 1.8. Pſal. 85.8. Iſai. 57.19. All which ſheweth us, that the Spirit ſetteth on his teſtimony with more clearneſs, power, and certainty unto the ſoul; therefore he is called the unction by which the Saints know all things, 1 Joh. 2.20. by his teſtimony we have more full aſſurance of all things concerning our ſpiritual eſtate. It is he alſo that doth bear witneſs in the water, and in the bloud; for otherwiſe though the Spirit be never ſo much broken in the ſence of ſin, as Davids was, and he ſaw it, Pſal. 51.17. it was the Spirit that gave him to ſee it, and yet he ſtill begs the upholding of the free ſpirit, ver. 12. for without him, neither the water of ſanctification, nor the bloud of juſtification will clearly eſtabliſh the heart in the peace of God: Faith it ſelf is not able to beget more aſſurance of faith; nay, it is not all the word of God, that is able to put life into faith, though the whole word of God beareth witneſs unto faith: wherefore is the word excluded from the number of the witneſſes? all is certainly carried home unto the ſoul by the word; whether the Father reveal the Son, or the Son reveal the Father, all is by the word: likewiſe alſo whatſoever the Spirit doth reveal, it is by the word, Joh. 14.26. He ſhall bring all things unto your remembrance, whatſoever I have ſaid unto you; he makes the word take deep impreſſion upon the ſoul; but the word of God of it ſelf, doth not teſtifie, though it be the counſel of God: for the Lord would not have his people to ſcramble out a teſtimony from the word, nor from his works; for they will not afford it, unleſs the Spirit be in them: but when the Spirit doth accompany them, then will the ſoul finde matter to build upon; otherwiſe though ſanctification may convince a gainſayer, yet Divine faith is only wrought by the Spirit breathing in the word of life. Thus have we ſeen that it is the Spirit that beareth witneſs (in all the ſix Witneſſes) unto the ſtate of a Chriſtian.
It is the Spirit alſo that beareth witneſs unto all things elſe that are needful for us to know in our times, 1 Joh. 2.20. Joh. 14.26. The anointing teacheth you all things: the Comforter ſhall teach you all things. Great is the power of the Spirit to beget and encreaſe faith, by the word of God, and by the works of his providence, he cauſeth the ſoul to truſt in God, and to ſay, He that hath delivered me out of ſix troubles, will not he deliver me out of the ſeventh? otherwiſe if the Spirit do not ſet in, though judgement be convinced, yet the heart is not enlarged to believe: David could not gainſay Nathan, when he told him from the Lord, that God had put away his ſin, he ſhould not dye; yet ſtill he prayed for mercy, Pſal. 51.1. and for eſtabliſhment with Gods free Spirit, ver. 12. and, Make me to hear the voice of joy and gladneſs, ver. 8. why? had he not heard it already? it was a moſt gracious word that Nathan ſpake; true, but he is not yet clear in it; it is that Holy Ghoſt, that muſt make him to hear the voice of joy and gladneſs: otherwiſe, though a man hath much experience of Gods goodneſs to him, and ſits and talks of the wonderful things that God hath done for him, to the warming of the hearts of all that hear him; yet the ſoul cannot reach that abundant ſatisfaction, which he doth deſire, till at length the Lord comes in ſome Ordinance of his, and beareth witneſs freely of love beſtowed upon us; and ſuch a teſtimony will marvelouſly ſettle and eſtabliſh any ſoul in the world: ſo that it is the Spirit that beareth witneſs unto faith, and nothing can do it but the Spirit only; and yet if the Spirit ſhould breath out of the word, it were but a deluſion, Iſai. 8.20. To the law and to the teſtimony: if they ſpeak not according to that, it is becauſe they have no light in them: And therefore the Lord couples his word, and his Spirit together, Iſai. 57.19. I create the fruit of the lips, peace, peace: though it be creating work, yet it is by the fruit of the lips: ſo likewiſe Iſai. 59.21. My Spirit that is upon thee, and my words that I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, from henceforth and for ever. Thus the Spirit of God in the word is mighty to begin, and mighty to carry an end ſpiritual work in the ſoul. Now the ordinary manner of the revelation of the Spirit is, if he reveal Gods free juſtification of us, it is by revealing his free grace in a promiſe not made to works, no not to faith it ſelf, but rather as a thing to be created by the word of a free promiſe: unto ſanctification indeed he doth bear witneſs in any promiſe; as, if the queſtion be about Abraham's ſanctification, how did the Lord reveal it? we may ſee, Gen. 22.12. By this I know that thou feareſt me, ſeeing thou haſt not withheld thy ſon, thine only ſon from me: but for his juſtification, the Lord had revealed that in another promiſe, Gen. 15.5, 6. wherein God brought him forth, and bids him, Look now towards heaven, and tell the ſtars, if thou be able to number them: and he ſaid unto him, So ſhall thy ſeed be; and among them he ſhews him that ſeed, that ſhall be a bleſſing unto all nations: this is a thing beyond his capacity, but this he believed, and it was counted unto him for righteouſneſs: now in this the Lord reveals nothing but his free grace, without any reſpect unto any goodneſs in Abraham: faith was in him before, and had put forth it ſelf; by faith when he was called, he went out, not knowing whither he went, Heb. 11.8. but a man is juſtified not by the habit of faith only, but by every act of faith; and as often as this is revealed, ſo often is the grace of God revealed unto the ſoul: for it is nothing that God ſeeth in Abraham, for which he doth reveal his juſtification to him; but this he doth freely of his grace; and ſo Abraham receives it, Rom. 4.4, 5, 6. &c. To him that worketh not, but believeth on him that juſtifieth the ungodly, his faith is counted to him for righteouſneſs; which ſhews us, that Abraham looks at himſelf as an ungodly man, when he conſidereth his juſtification: not but that Abraham was now godly in Scripture account before, but he looketh at him that juſtifieth the ungodly: as David deſcribeth the bleſſedneſs of the man, to whom the Lord imputeth righteouſneſſe without works: for thus the Lord ſetteth it home unto the heart without works, ſaying, Bleſſed is the man whoſe iniquities are forgiven, and whoſe ſins are covered; ſo it is free bleſſedneſs that the Lord reveals unto the ſoul: and leſt you ſhould think, that theſe things were peculiar to Abraham and David, &c. he tels us, ver. 23, 24. that it was not written for his ſake alone, that it was imputed to him; but for us alſo, &c. As it was with the Father of the faithful, ſo it is alſo with all believers, which are his children: that as he conſidered not his own body that was dead, nor the deadneſs of Sarah's womb: ſo neither ſhould we conſider this or that in our bodies, or ſouls; for if we were thus and thus fitted for juſtification, then the reward would be of works, and ſo a debt unto us: now though works be there, when juſtification is again and again revealed, yet it comes not into ſight, for a double reaſon;
Firſt, Reaſ. 1 Becauſe when the Lord appears as juſtifying the ſoul, he ſits upon a throne of juſtice, and a throne of grace together, not accepting any righteouſneſs but that which is compleat, and adequate, Rom. 3.26. To declare, I ſay, at this time his righteouſneſs, that he might be just, and the juſtifier of him, that believeth in Jeſus: it is not juſtice for God to pronounce a man juſt upon any other righteouſneſs, beſides the righteouſneſs of his Son; for if God ſhould mark what we have done, no fleſh living ſhould be juſtified in his ſight: Pſa. 143.2. but through the righteouſneſs of Chriſt, which is perfect, the Lord juſtifies every one that believeth in him; and that act of faith whereby a man taketh hold on Chriſt, and receiveth Chriſt, that is it which quieteth the ſoul: for it is not meet that the Lord ſhould juſtifie any ſimple work of mine; for if the Lord ſhould juſtifie me ſo, mine own cloathes would defile me: and if I ſhould come before him with any work, which he hath wrought in me, to be accepted for it, this would be prepoſterous, and out of place: for he will have a full righteouſneſs to accept me, before he will pronounce me righteous: and therefore I am firſt called to his Son; for as there is no more required to make me a ſinful man, but that I be found in Adam: ſo there is no more required to my justification, but that I ſhould have union with the ſecond Adam.
Secondly, Reaſ. 2 As the Lord doth ſit upon a Throne of juſtice, when he juſtifies a ſoul, ſo he doth alſo upon a Throne of grace, Rom. 3.24. We are juſtified freely by his grace; therefore he will not juſtifie any man upon works, leſt they ſhould boaſt before him; and therefore you ſhall finde it to be true, that if the Lord be to declare his acceptance of the ſanctification of his people, he will not do it in reſpect of the worth of their works, but according to the grace of his promiſe.
But is not my ſanctification a work of free grace? Object. & doth one grace hinder another? ſuch is Bellarmines reaſon againſt juſtification by grace: what? (ſaith he) doth grace fight againſt grace? if we ſay, We be juſtified by our works, it is grace that gives us thoſe works, and a will unto them; thus doth he confeſs.
Our Divines anſwer is, That if our juſtification be of grace, it is not of works; and if it be of works, it is not of grace: ſo in like manner, if the Lord do ſhew himſelf in a matter of grace, let all our works be ſilent; for if Abraham hath whereof to glory, it is not before God: ſo then, if grace appear, it is not in our works: and therefore if God do ſpeak any comfort unto ſanctification, he will put his ſervants quite off from the conceit of their own holineſs. Thus we finde it, 2 Sam. 7.18. Lord (ſaith David) what am I, or what is my fathers houſe? &c. though at that time the Lord took notice of his ſanctification; and ſo indeed it is uſual with the faithful, when the Lord pronounceth any mercy to them, they ſee no reaſon in themſelves why the Lord ſhould vouchſafe it: as you ſee when the light of the Sun ſhineth upon a candle, it dampes the light thereof; ſo it is in this caſe, when the riches of Gods mercy ſhineth upon the ſoul, he is not ſo taken up in the conſideration of his own works and holineſs, becauſe his heart is lifted up higher in the conſideration of the grace of God: and yet let me ſay thus much; There is a kinde of revelation that is under the Law, Ezek. 18.5, 6. If a man be just, and do that which is lawful and right, and hath not eaten upon the mountains, neither hath lift up his eyes to the idols of the houſe of Iſrael, &c. he is juſt, he ſhall ſurely live, ſaith the Lord God. Thus a man is pronounced juſt upon his righteouſneſs, that is to ſay, ſo far juſt as the Law declares him juſt: if either he keep the Commandment, or if he break the Commandment, and come and bring his Sacrifice, then his ſin ſhall be forgiven him, Lev. 5.10, 13, 16. ſomewhat ſutable unto what we read, Mat. 18.23, 24, 25. &c. when the ſervant was required to make payment to his Lord, and had nothing to pay; he falleth down and worſhippeth his Lord, ſaying, Have patience with me, and I will pay thee all; ſo out of compaſſion he forgave him the debt: juſt as when the Lord taketh hold of a man by ſickneſs, and is ready to expoſe him to death; then he cryeth, Lord be merciful to me, and I will become a new man, and all the world ſhall know it, and all my friends ſhall ſee it: then the Lord out of compaſſion delivereth him from his ſickneſs, according to Pſal. 78, 34, 35. &c. when God ſlew them, then they ſought him, and returned, and required early after God; and though they did but flatter him with their lips; yet he being full of compaſſion, forgave their iniquity, and deſtroyed them not: Thus the Lord may let men ſee, that he doth forgive them; and no ſmall comfort ſometime doth ariſe, and all this from ſome works that they have done: but when the Lord revealeth himſelf graciouſly by his Spirit in our juſtification, he doth baniſh the ſight of our works, ſo that the ſoul doth look at himſelf as the chiefeſt of all ſinners, as not having ſo much as the crawling, or creeping of any work of ſanctification: Yea, when the Lord revealeth to his people their ſanctification; the manifeſtation of his love unto their ſouls, upon that point, doth take them off from the ſight of their own works; and move them to wonder that ever the Lord ſhould manifeſt himſelf graciouſly, to ſuch as they are.
Now for the Uſe of this; Uſe 1 Let me apply it to teach Chriſtians not to be afraid of the word Revelation: you have heard of many that have attended to Revelations, that have been deceived: it is true; for the Devil himſelf, will transform himſelf into an Angel of light: he will be foiſting in deluſions, yea, many times when the ſoul waiteth for the revelation of Gods mercy, the Devil will be apt to foiſt in ſuch revelations, from whence many deluſions may grow: but yet on the otherſide, let not men be afraid, and ſay, That we have no revelation but the word: for I do believe, and dare confidently affirme, that if there were no revelation but the word, there would be no ſpiritual grace revealed to the ſoul; for it is more then the Letter of the Word that is required to it: not that I look for any other matter beſides the word. But there is need of greater light, then the word of it ſelf is able to give; for it is not all the promiſes in Scripture, that have at any time wrought any gracious change in any ſoul, or are able to beget the faith of Gods Elect: true it is indeed, whether the Father, Son, or Spirit reveal any thing, it is in and according to the word; but without the work of the Spirit,